PART ONE

FOUNDATION OF BUDDHA  (continued)

-ooOoo-

CHAPTER FOUR 
GREAT LEGAL FOUR

VIn this chapter, we go to the center of the Buddha's teachings. The Four Noble Truths are the most basic system of the systems outlined by the Buddha. In many important details, these truths coincide with the whole of Sakyamuni's doctrine. Understanding of the Four Noble Truths is synonymous with the attainment of the goal of Buddhist practice. The Buddha himself taught many times, he said that because of failure to understand the Four Noble Truths, we must drift forever and forever in life and death. The importance of the Four Noble Truths is manifested in the first sermon taught to the five ascetic monks in the Deer Park, near the Three Lies, the Dhammachakkappavattana Sutta, which talks about the Four Noble Truths and the Middle Path. . In the formula of the Four Noble Truths - it is the truth of suffering, the truth about the origin of suffering, the truth of the cessation of suffering,

Before going into consideration one by one in the Four Noble Truths, I would like to note some facts about the general formula. In that context, it should also be remembered that ancient medicine in India developed to a certain extent during the Buddha's time. One of the basic formulas developed by medical physicians in India is four stages in the treatment system: disease, diagnosis, remedy, and treatment. If you look closely at these four stages in the medical practice of medicine, you will find that these periods are very consistent with the formula of the Four Noble Truths: (1) the truth of suffering clearly corresponds to the second part most about disease; (2) the truth about miserable origin clearly corresponds to the diagnosis; (3) truth about suffering termination corresponds to the remedy,;and (4) truth about the Dao clearly corresponds to the treatment. (If I have a disease, I have to go to the doctor (1), If you are diagnosed (2), you will not be able to buy any medicine (3) and take it (4).Likewise, seeing how to find suffering from suffering (1), knowing the cause of suffering (2) will know how to treat (3) and having practice on the path of Path, then it will escape suffering (4)).

As I talked about the therapeutic nature of the Four Noble Truths formula and its similarity to the formula developed by medics in India in ancient times, I also want to talk about another point, though the concept but it is also important for true understanding of the Four Noble Truths. When Xa Loi Phat, became one of the great disciples of the Buddha, met him Assaji (Aya Kieu Tran Nhu), one of the five monks suffering from the Buddha's teachings, he asked Kieu Tran Nhu. About the Four Noble Truths. Qiao Qiao Chen replied to relics that he could not say much about the Buddha's teachings because it was relatively new to him. However, A Nha Kieu Tran has summarized this doctrine as follows: "All things arise due to one cause, their causes as Tathagata taught and must come to an end; That is the teaching of Great ascetic monk ". The relics were very surprised at his words, A Di Kieu Tran Nhu. He went to look for a friend, Section Ren, who was also searching for the truth and both went to the Buddha and became a disciple of the Buddha.

A brief summary of Arahant Tran As for the Buddha's teaching to tell us the main point behind the formula of the Four Noble Truths: It shows the importance of the relationship between cause and effect. . The concept of cause and effect lies at the very center of the Buddha's teachings and it is also at the center of the Four Noble Truths formula. In what aspect? The formula of the Four Noble Truths begins with a problem called the first truth of the four noble truths and truths of suffering. The problem of suffering arises from causes, causes expressed in the second truth, the truth of the cause of suffering.Similarly, there is the cessation of suffering expressed in the third truth, the truth of the cessation of suffering, and the cause of the cessation of suffering, which is Dao. is the ultimate truth of the four truths. In the fourth truth, the cause is not present, in other words, when the cause of suffering is removed,

If you look closely at the Four Noble Truths, you will find these truths naturally divided into two groups. The first two truths, suffering and its causes belong to the field of birth and death.Symbolically, they can be visualized in a circle, because they act in a circle. The causes of storage produce misery, and in turn suffering produces the cause of suffering, and so arises again. It is the cycle of birth, death, or reincarnation.

The last two truths, the truth about the end of suffering and the truth about Dao, do not belong to the realm of samsara. They can be described in terms of a spiral, in which the movement is no longer a circle but a upward direction, which can be said, towards a plane of another experience.

Back a little about the concept of cause and effect in the context of the Four Noble Truths, it is clear that these four truths stand in a causal relationship, within the scope of each group, showing: the first truth (foot the truth of suffering) is the result of the second truth (Truth of cause), while the third truth (truth of suffering ends) is the result of the ultimate truth (truth about Dao).

If we remember the importance of the correlation between cause and effect, when we consider the Four Noble Truths, I believe that we will understand better. Also, if we remember the importance of the principle of causality, it will help us a lot when we conduct the study of the Buddha's foundational doctrine even in the field of research on karma, rebirth or reason. born. In short, we will see the principle of cause and effect throughout the whole teaching of the Buddha.

Now let us pay attention to the First Noble Truth of the Four Noble Truths, the truth of suffering. Many are not Buddhists, and even some Buddhists find that choosing suffering as the first of the four truths is not right. They said that this choice expressed pessimism. I often hear many people ask why Buddhism is so pessimistic. Why choose to start with the truth about suffering? There are many ways to answer this question. Let's consider a little, about pessimistic, optimistic, and realistic attitudes. Practically speaking, for example, someone is seriously ill but does not recognize the truth of illness. The attitude of this person may be optimistic, but it is certainly foolish because it hinders the implementation of treatment. Such an attitude, like the ostrich, burying her head in the sand pile and thinking that there is no danger. If there is a difficult way,

Buddha emphasized the need to recognize the truth of suffering not optimistic or pessimistic: it is only a reality. In addition, if the Buddha teaches the truth of suffering and stops there, it can be concluded that his teachings are pessimistic. However, the Buddha began with the truth of suffering. He continued to teach the truth about the cause of suffering and, more importantly, the truth of ending suffering and means to end suffering.

I am sure that if we are honest with ourselves, we will all admit there is a fundamental problem in life.Things are not as we thought. Even if we try to avoid it at one time or another, sometimes in the middle of the night, sometimes in the crowd, sometimes even during our daily work, we have to confront the reality of the situation. our. We realize something is wrong somewhere. This experience is a motivation that people find solutions to the fundamental problems of unhappiness and frustration.Sometimes these solutions are just superficial, like trying to eliminate unhappiness by gathering more assets. Depending on the choice, people can find solutions to the basic problems of life in various forms of therapy.

In Buddhism, the truth of suffering can be divided into two categories. These two types are broadly physical and mental. Material misery includes suffering on birth, old age, sickness and death.Remember in Chapter 3, we have mentioned the encounter with the things, the old, the sick and the death of Prince Siddhartha before the sight of an old man, a sick person and a dead body. Here, there is an extra form of suffering and suffering. Birth is suffering because of the pain of the child at birth and for other forms of suffering such as old followed inevitably. One can say that birth is the gateway through which all suffering naturally follows. I think we need to spend a lot of time talking about the suffering of old age, sickness and death. We all recognize the suffering of old age, ineffective inability, and coherent thinking. Most of us experience the suffering of illness, And even though we are fortunate to be healthy all the time, we still see others suffering from illness. Moreover we all see the suffering of death, the pain and fear of a dying person. These sufferings are an inevitable part of life.No matter how happy and satisfied we are, at some point, we cannot avoid suffering of birth, old age, and death.

In addition to physical miseries, there are mental sufferings: suffering when being separated from what you love, suffering when despised, and suffering of disillusioned desires. Usually in our life line we have to leave people or places that we love. Moreover, the line of life leads us to meet the person we want to avoid, such as a senior colleague at work that conflicts with us. Such a situation makes the time where we work into true agony. The suffering when we come into contact with what we despise also has many harsh forms, such as experiences of flooding, fires, famine, mistreatment, war and natural disasters. or made by humans. Finally, most of us, at one time or another, experience the suffering of unfulfilled desires. We experience such disillusionments, for example, when we do not achieve our desires, like jobs, a car, a house or even a friend.

The physical suffering and the spirit of weaving into the structure of human life. But what about happiness? Isn't there any happiness in life? Of course, however, the happiness that we experience in the life line is not sustainable. When we enjoy youth and health, we can find happiness in a comfortable situation, or have a neighbor who loves, but all those happy experiences are conditional and non-permanent. Sooner or later we will taste suffering.

Now, if we really want to solve the problem of suffering, reducing and eventually eliminating it, we must identify its cause. Without light and we want to eliminate darkness, we must recognize the cause of the problem. Is the circuit broken or fuse exploded, or the current is cut off? Similarly, once we recognize the problem of suffering, we must find its cause. Only by understanding the cause of suffering, can we do something to solve the problem.

What is the cause of suffering according to Buddha? The Buddha taught that craving is the main cause of suffering. There are many kinds of greed: greed, craving, taking eternal life, and greed has an eternal death. We all want to eat well, good music, friends, and the like. Enjoying such things, we want more. We try to extend such fun experiences, and the more we want to have those pleasures more often. But anyway we should never be completely satisfied. For example, we see, we like a special dish, we eat it again and again, we soon get bored of it. We try another one, we like it, but soon after, we start getting bored. We look for something else. We are tired of the music we love. We are bored with friends. The more we search. Sometimes the pursuit of pleasure leads to types of behavioral destruction, such as alcohol and drug abuse. All these things are just the desire to enjoy the tastes of sexual pleasure. It is said that trying to satisfy desire for pleasure is like drinking salt water when thirsty only makes thirst rise.

Not only do we yearn for taste, we also crave for material. We can clearly see this in children, even though we all suffer because of it. Bring a child to a toy store. He will want everything in the shop.Finally listening to his parents, he bought a toy. But soon after, he had forgotten that toy and began to ignore the toy. Surely within a few days he had thrown the toy into the corner of the room and wanted another toy. But are we really different from those kids? As soon as we buy a new car, don't we want another car, a better car? When we move into a good house, do we often think, "This house is okay, but it's better if they can get a bigger house, a house with a garden or a house with a pool? And just think of this or something else whether it's a train toy, a bike, a video recorder, or a Mercedes Benz.

It is said that the ambition to gain wealth and material implies three main problems that cause suffering. The first problem is how to get them. We have to work hard, have to be mean and save to buy the new car you want. Next we have to take care of it and preserve it. You will worry that someone will damage your car. You will worry that your new home may be burnt or damaged by the rain. In the end you fear losing those assets because they will eventually dissipate or you will die.

Eternal or eternal life is a cause of suffering. We all participate in life. Although the sufferings and failures we experience, we all participate in life and it is because of this desire to make us reborn again and again. Then craving for non-existence, annihilation, what we call desiring deathless. Desire itself is expressed in nihilism, suicide or similar. To live is an extreme and greed does not exist another extreme.

At this point you can ask yourself, "Isn't greed enough to be the cause of suffering? Is it not enough to explain suffering? The simple answer is no. There is something deeper than greed, which is about a meaning that is the foundation, or basis of greed-ignorance (ignorance / ignorance).

Ignorance is to see things not as true. Do not understand the truth about life. Those who identify themselves as educated may feel offended because they are considered ignorant (ignorant). In what sense are we ignorant? Say it like this: without the right conditions, without the right training and the right tools, we can't know what things really are. None of us can know the radio wave without a radio.None of us can know the bacteria in a drop of water without a microscope, or the existence of atoms without the latest techniques of electron microscopy. All the facts about the world in which we live are observed and known only for special conditions, training and tools.

When we say ignorance is not seeing the right things, what we mean is that as long as we don't develop our minds of understanding and our minds are ignorant about the true nature of Thing. We are familiar with the fear that we experience when we see an unrecognizable shadow in the dark at the roadside when we go home alone at night. That shadow may be a tree, but because of our ignorance, we have to be stubborn. Perhaps palms sweat; we can get home in a panic. If there is a lamp, it probably has no fear or suffering because there is no ignorance (ignorance) about the shadow in the dark night. We can see rightly it is the trunk.

In Buddhism, we refer to ignorance about the nature of self, soul or personality. Such ignorance means taking what I am is real. This is the main cause of suffering. We think that body, feeling or idea is self, soul or personality. We give them real, separate self, like we give the trunk the one who can attack us.But once we give this concept the self, naturally there will be a notion of something separate or not our self. And once the concept of something different arises from your self happens, automatically you find it beneficial and support your self or not to be friendly to it. The elements of truth that you consider to be different from your self are either interesting or uninteresting or craving or craving.

From the conception of self and different from the self, greed and anger naturally arise. Once we believe in the true existence of the self, on the separate existence of the soul or personality outside all the objects that we taste belong to the outside world, then we want to that things bring benefits to us and alienate things that do not benefit us or can harm us. Because failure does not understand that in this body and mind does not have a separate or eternal self, love and anger are certainly thriving. From the roots of ignorance grow into the tree of desire, attachment, greed, anger, craving, jealousy, and some other qualities. This whole tree of emotional pain grows from the root of ignorance and brings suffering. Ignorance is the fundamental cause of suffering, while greed, attachment and anger,

Because we can identify the cause of suffering, we are in a position to reduce or ultimately eliminate suffering. Just like recognizing the cause of physical pain, putting us in a position can eliminate that pain by eliminating its cause, so when we identify the causes of sore pain god, we can minimize or eventually eliminate all suffering by eliminating its cause - ignorance, attachment of attachment, anger, etc. ... This brings us to the third base of the Four Dieu De, the third truth about the cessation of suffering.

At the beginning we talk about ending suffering, the first obstacle we have to overcome, is the question of whether or not there exists in the mind whether to end suffering. Can suffering really end? Can it be cured? In that context, trust or faith plays an important role. When we say trust or belief in Buddhism, it does not mean that we blindly accept any particular doctrine or belief. Rather, we talk about faith in a sense that recognizes the ability to achieve the goal of ending suffering.

Unless we believe that a doctor can cure the pain of the body, we will never find his doctor's advice, never take the proper treatment, and thus we will die from a disease that could have been cured if we had enough confidence to seek help. Similarly, believing in the ability to cure mental suffering is a prerequisite for effective practice. Here we can say, "How can I believe in the ability to have Nirvana - the cessation of total suffering, the ultimate happiness - if I have never tasted it?" As I commented at the beginning of this chapter, none of us could hear the radio wave without the invention of the radio or see the tiny life without the invention of the glass. micrograph.

In this case, too, the ability to achieve complete cessation of suffering called nirvana cannot be denied just because we ourselves have not tasted it. You may be familiar with the ancient story about turtles and fish. One day the turtle left the lake and spent a few hours on the lake. When he returned to the water, he told the fish about the experiences he had seen on dry land, but the fish did not believe the turtle. The fish does not accept the dry land that exists because it is completely unlike the reality it is familiar with. How can there be a place where creatures can go without swimming, breathing air, not water, and so on ...? There are many historical examples that tend to disprove news that is not appropriate for what is familiar and trusting. When Marco Polo returns to Italy from Phuong Dong, he was imprisoned because of the things he told about his travels without endorsing what was believed in the nature of the world. And when Copernicus proposed the theory that the sun did not spin around the earth, on the contrary, he was not trusted but was ridiculed.

So we should be careful not to reject the possibility of ending suffering completely (attaining nirvana) just because we ourselves have not experienced it. Once we accept that we can end suffering, can cure existing diseases, we can take the necessary steps to achieve that healing. But unless and until we believe that healing is possible, there is no problem in completing the necessary treatment. So, in order to make progress on the path of Path (ending suffering), step by step, and finally, ending suffering completely, at least we must have initial confidence in basic ability to achieve our goals.

When we mention the third noble truth, the truth ends suffering, we should remember this goal of the Buddha's Way. The Buddha once said, like the sea, but immense, but only one taste, salty taste, as well as his teachings, though many and vast like the ocean, but only one taste, nirvana. . As you will see, there are many aspects in the teachings of Buddhism - the Four Noble Truths, the three methods of practice, the conditions of kamma, the three generals, etc., but all have only one goal, and the goal It is the end of suffering. It is a goal that encompasses many aspects of different teachings that we find in Buddhism with the purpose and direction of those aspects.

Ending suffering is the goal of practicing Buddhism, but ending suffering is not only a knowledge of knowledge or super-nakedness. The problem being discussed here is a very good problem. If we consider, for example, the ultimate goal of other beliefs, such as Semitic, Christianity, Judaism and Islam, we see two goals. One is its manifestation in this life and this world, by building a kingdom of love, prosperity and justice on the spot; the other is higher than reaching heaven after death. In Buddhism, on the contrary, the concept of practice goals is more comprehensive. Termination of suffering that the Buddha spoke very widely in the scope. When we talk about ending suffering in Buddhism, it means (1) to end suffering on the spot, temporarily or permanently; (2) happiness and luck in the next life;

Let's consider whether this can be explained in more detail. Suppose, we happen to be in poverty, lack of food, shelter, clothing, medicine, education and so on ... Such circumstances constitute suffering as surely as suffering birth, old age, sickness, death, separation from what we love, and so on ... When we modify the situation on the spot, thanks to great prosperity and improved living standards, the suffering of we minimize. Buddhism teaches that separate happiness or suffering that we experience in this life is the result of the actions we have done in the past. In other words, if we see us in a lucky situation now, these advantages are the result of good actions in the past. Similarly,

What does Buddhism propose in how to end suffering? Practicing Buddhism for a short time leads to relative happiness in this life. This happiness can be materialistic, in the sense of improving the physical situation; it can be intrinsic, in a more reassuring sense; Or it could be both. All this can be achieved right in this life, on the spot. This is an aspect of the cessation of suffering. In this life, it can be roughly equal to Christianity called "the kingdom of God on earth."

In addition, ending suffering in Buddhism means being happy and lucky in the next life. This implies rebirth in lucky circumstances, where we enjoy happiness, prosperity, health, happiness and success whether on earth or heavenly beings in heaven. We can compare the aspect of ending this suffering with the paradise that monotheistic religions refer to. The only difference is that, in those religions, paradise once attained is eternal, but in Buddhism the right to happiness must be sustained and renewed. The goal given by Buddhism firstly means happiness and prosperity in this life and the next life. In addition, it has more meaning and it is different from other religions. Buddhism not only promises happiness and prosperity in this life and the next life, Buddhism also leads liberation, nirvana and enlightenment. It is a complete cessation of suffering. It is the ultimate goal of Buddhism and this goal can be achieved on the spot.

When we talk about nirvana, we encounter some difficulties in expressing because the true nature of an experience cannot be conveyed by talking about it, rather, nirvana must be experienced directly. . This is true of all experiences, whether it's the taste of salt, sugar or chocolate or the first time swimming in the ocean. All these experiences cannot be described properly. To fully explain this point, for example I just arrived in Southeast Asia, and I learned that there is a very popular local fruit called durian fruit.I can ask people in the area who often eat and like durian fruit, but how can they properly describe it to me, what is it like to eat it? It is simply impossible to faithfully describe the taste of durian for a person who has never eaten it. We try to compare, depending on choice, or denial; For example, we can say that durian fruit has creamy or sweet and sour taste, and it can be said that it is like jackfruit and yet it is not like apple at all. But it is still impossible to convey the authentic nature of what it experienced when eating durian fruit. We find ourselves confronted with a similar problem when we try to describe nirvana. The Buddha and the Buddhist masters through the ages also used a similar method to describe nirvana called comparison, and denial. We find ourselves confronted with a similar problem when we try to describe nirvana. The Buddha and the Buddhist masters through the ages also used a similar method to describe nirvana called comparison, and denial. We find ourselves confronted with a similar problem when we try to describe nirvana. The Buddha and the Buddhist masters through the ages also used a similar method to describe nirvana called comparison, and denial.

The Buddha said that Nirvana is happiness, the ultimate peace. He said nirvana is immortal, no artifact, no form beyond the wind, sun, moon, unfathomable and immeasurable country. Here we can see some of the methods that Buddhism uses to describe nirvana, the kind of nirvana that we experience in this world. Sometimes we are fortunate enough to taste great happiness accompanied by deep peace of mind, which is imagined as if we are experiencing a moment of nirvana. But jackfruit is not really like durian, and nirvana is not really something in this world. It is not like any daily experience, surpassing all forms and names we use to refer to what we experience in this world.

The problem is to understand how true nirvana is, you have to taste it yourself, just like how you want to know durian, you have to eat it. There is no good essay or description of a poem about the durian fruit that can resemble the experience of eating it. Similarly, we must experience the cessation of our own suffering, which is the only way to eliminate the cause of suffering - the disasters of attachment, anger, and ignorance. When we eliminate the causes of suffering, we will experience nirvana for ourselves.

How can we eliminate the causes of suffering? In what ways can we eliminate the causes of suffering?It is the path taught by the Buddha, the Middle Path, the moderation path. You will remember that Buddha's life before enlightenment was divided into two distinct periods. The time before his renunciation of the world was the time when he enjoyed the extravagant luxury; for example, stories tell him that there are three castles, each castle for each season, filled with unimaginable pleasures of that time. This time of enjoyment is followed by six years of extreme austerity and death, when he lives without the basic comfort of life, the sky shining, wearing the most rudimentary clothes, and fasting for a long time. . In addition to such shortages,

Because he experienced these extremes and extreme deprivation and because he reached the limits of these extremes, the Buddha saw their frivolity and he discovered the Middle Path, avoiding pampering extreme sensory pleasures and extreme physical abuse. Thanks to the realization of the nature of these two extremes in his own life, the Buddha was able to reach the ideal of the Middle Way, the way to avoid both extremes. We will see in the later chapters that Middle School has many profound and profound explanations, but most fundamentally regulating lifestyles and attitudes towards all things.

We can take the example of three strings of a guitar to illustrate what we want to say about this attitude. The Buddha had a disciple named Sona who was practicing meditation very enthusiastically but had no results but many obstacles. Sona began to mean not to keep the vow and wanted to give up the life of a monk. The Buddha understood the problem and told Sona, "Sona, before you became a monk, were you a musician?" Sona answered, "That's right." The Buddha asked, "As a musician you know how to make the strings make good and melodious sounds, the strings must be very tight?" will produce a bad sound and will break at any time. "" The Buddha continued, "What about the ligament?" No, "Sona replied," Too slack strings do not create good and melodious sound. The strings that make good and melodious sounds must not be too tight and not too sloppy. ”In this case, being indifferent and extravagant is too liberal, indiscreet or indifferent, on the contrary. The body is too rigorous, too harsh and stressful can cause a breakdown of the mind and body, as if the string is too tight to break any moment.

More specifically, the path to the goal of ending suffering in Buddhism is like a prescription. When a doctor is good at treating a patient with severe illness, his prescription not only cures the body but also the psychology. If you are in pain, for example, about heart disease, you are not only given medicine, but you are also required to abstain from eating and avoiding stress. Here too, if you look at the special instructions to follow the path of ending the suffering of Buddhism, we see them not only referring to the body - the action and the words - but also the thought. . In other words, the Noble Eightfold Path, the path to the cessation of suffering, is a comprehensive path, an integrated treatment. It is designed to heal the disease of suffering by eliminating its cause,

Right view is the first step of the Noble Eightfold Path followed by Chanh Tu Duy, Chanh Ngu, Chanh Nghiep, Chanh Mang, Chanh Tinh Tan, Chanh Niem and Chanh Dinh. Why do we start with Right Understanding? We start with Right View because we want to climb a mountain, we have to clearly see the top of the mountain. In that sense the journey initially depends on the last step. We must keep a clear goal in sight if we walk a certain path that leads us to that goal. In this way, the right view points out and guides the following steps of the path.

We can see the first two steps of the path, Right view and Right thought, related to the mind. Through right understanding and righteous thinking, ignorance, attachment, and anger can be eliminated. But it is not enough to stop here because, to achieve Right Understanding and Right Thought, we also need to cultivate and purify the mind and body, and how to do this is due to the other six steps of the path.We purify the physical body so that it is easy to purify the mind, and we are pure and develop the mind, it is easier to attain right understanding.

For convenience, the Eightfold Path is divided into three practices: (1) Gender, or conduct, (2) Determination or spiritual development, and (3) Wisdom or wisdom. The eight steps of the path are divided into the following three practices: (1) Right Speech, Right Career, and Righteousness belong to virtue; (2) Right Effort, Mindfulness and Right Concentration belong to spiritual development; and (3) Right understanding and righteous thinking.

Because we need to purify our words and actions before we can purify our mind, we begin to develop the path with virtue or conduct. And because the Noble Eightfold Path is the means to reach the goal of Buddhism, I will devote to Chapter 5, 6 and 7 on these three practices.

-ooOoo-

CHAPTER FIVE 
WORLD

In  Chapter 4, we discuss the Four Noble Truths, the final theme is the fourth truth, this truth includes the Noble Eightfold Path to end suffering. We analyzed mountain climbing, initially depending on keeping the peak in sight, while the final step depended on caution to prevent slipping. In other words, each part of the path depends on each other, if any part of the path is not completed, we cannot reach the mountain. Likewise, in the case of the Eightfold Path, all steps are related and interdependent. We can't skip any one step.

However, as noted at the end of Chapter 4, the eight steps of the path are divided into three practices: (1) gender, (2) spiritual development, and (3) wisdom. However, regarding the concept and structure, the first step of mountain climbing depends on the final step, and the final step depends on the first step, practically speaking, we must first climb from the flank. lowest slope. We can be attracted to the top of the mountain but to get there we have to climb from the lowest slope first, then we can reach the higher places. For practical reasons the steps of the Noble Eightfold Path have been divided into three practices.

The first of these three practices is gender. Gender forms the foundation of future progress on the path of Dao, personal development later. It is said that, just as the earth is the basis for all animals and plants, gender is the basis of all positive virtues. When we look around, we can see that everything is on the ground from buildings, bridges, animals to people. Land supports all these things, too, gender is the foundation of all the virtues and virtues, all the knowledge from the mundane to the divine, from success and luck to meditation, to the ultimate wisdom and enlightenment. By this kind of reflection, we can easily understand the importance of virtue as the prerequisite to follow the Noble Eightfold Path and complete it.

Why do we work hard to emphasize the importance of virtue as the foundation of progress on the path?The reason is that there is a tendency to think that virtue is quite boring. Meditation seems more interesting and attractive, philosophy and wisdom are also charming. There is a dangerous temptation due to negligence that does not pay attention to the importance of gender and wants to go straight to the exciting parts of the Path of Dao. If we do not build the foundation of virtue, we will not succeed when following the steps of the Path of Path.

It is necessary to understand the law of virtue or precepts established in Buddhism, because there are differences in which morality and morality are presented. If you look at the moral teachings of the major religions in the world, you will see surprising consensus among these religions. If you look, for example, the moral teachings of the Confucius or Lao Tzu, of Buddha or Hindu masters, and moral teachings of Jews, Christians and Muslims. You will find that the basic rules of good conduct are almost the same. However, although the rules in most cases are similar, the attitudes towards those laws and the way of presenting, are understood and interpreted differently from one belief to another.

In general, there are two established ethical ways that we can call authoritarian and democratic. A typical example of how authoritarian is that God gave Ten Commandments to Moses in the mountains.In Buddhism, on the other hand, we have what I think we can call democracy, how to establish basic rules of virtue. You may wonder why I said that, when, after all, we have the precepts written in the scriptures. You may ask, "Is it like God giving Ten Commandments to Moses?" I think not, because if we look closely at the meaning of the Buddhist scriptures, we can see right behind the law of virtue as principles of equality and mutual respect.

Mutual respect means that, if we do not want to be abused, robbed, wounded or killed, all other sentient beings also do not want such things to happen to them. We can put this principle of mutual respect in a simple sentence: "Don't do what gives others what you don't want others to do for you."Once we are aware of these principles of equality and mutual respect, it is not difficult to see these principles forming the foundations of moral law in Buddhism.

Let us now look specifically at the content of virtue in Buddhism. The way of disciplining practice consists of three parts in the Eightfold Path: (a) right speech, (b) righteousness, and (c) right livelihood.

Right speech is an extremely important aspect of the Noble Eightfold Path. We often underestimate the power of words. Consequently, we sometimes do not pay attention to controlling verbal ability. Do not do so. We are all deeply hurt by someone's words at some point in our lives, and likewise, sometimes we are greatly encouraged by someone's words. . In the field of public life, we can clearly see how much better or worse people can communicate effectively. Hitler, Churchill, Kennedy and Martin Luther King were rhetoric who could influence millions of people with their words. It is said that a rough statement can hurt more than a weapon, A gentle word can change the heart and mind of the most stubborn offender. Certainly more than anything, linguistic competence distinguishes people and things, so we want to create a society in which communication, cooperation, harmony and welfare are the goals to be achieved, we must control, cultivate, and use words in helpful ways.

All rules of morality include respect for values ​​established on understanding the principles of equality and mutual respect. In this context, speech involves respect for the truth and respect for the welfare of others. If we use our linguistic ability with these values ​​in our hearts, we will cultivate the language, and therefore we will achieve greater harmony in relationships with others. Traditionally, there are four aspects of right speech called (a) avoiding lying, (b) avoiding bad or slanderous words, (c) refraining from speaking ferociously, and (d) avoiding talking in vain.

Some of you may remember the Buddha's teaching of La La La about the importance of avoiding lying. He used the example of a basin of water. This basin only has a little water in the bottom of the pot. He told Rahula to look in the basin and said: "The virtue and the worldly renunciation of those who are not ashamed to lie so small are like a little water in the pot." Next he poured water and said, "The one who does not know how to be ashamed when he lies, sheds virtue, just like I have just poured water away." Then the Buddha gave La Laval no water and said, " It's like bringing virtue and renouncing the world of those who often lie ".

In that way, the Buddha used the basin to explain that our practice of good deeds, good conduct and good character is intimately influenced by lies. If we think that we can do one side and say another, then we will not hesitate to act unwholesome, because we believe that we can hide sinful actions by lying. So lying is open to all types of unwholesome actions.

Talking two-way tongue causes divisions. It causes disputes between friends, and causes pain and discord in society. So, just as we do not want our friends to resist us by slandering, we should not slander other people.

Similarly, we should not insult others with harsh words. On the contrary, we have to use polite words to others, just as you want people to speak politely to you.

When we say useless nonsense, you may wonder why you can't participate in a little chat. But the ban on idle talk is not absolute and complete. Trivia here means gossiping maliciously, that is, to entertain yourself and others by scrutinizing the mistakes and failures of others.

In short, why not completely curb the use of language ability - as we see so intensely - into lies, to divide others, humiliate others and waste time mocking people? Instead of not using it in a constructive way - communicating in a meaningful, united way, encouraging understanding between friends and neighbors, and sharing helpful advice? The Buddha once said, "Words are sweet and sweet like honey, beautiful words are like petals, and wrong words are unwholesome, like dirty garbage." So let us try for our benefit and the benefit of others, cultivate the righteous language - that is, respect both the truth and the happiness of others.

The next part of the Noble Eightfold Path is classified into the category of gender as righteous karma.Righteousness encompasses (a) respect for life, (b) respect for property, and (c) respect for personal relations. You recall recently I said that life is precious to all. The Dhammapada says everyone is afraid of punishment, fear of death and all beings want to live. So remember the principle of equality and mutual respect, we should not kill sentient beings. We are willing to accept this with humans, but we neglect other creatures. However, some advances in recent years in the field of science and technology have given liberal thought the most skeptical thinking. For example, when we kill some kind of insect,

Respecting property means not robbing, stealing or deceiving others. This is important because those who take people by stealing, cheating or power are guilty of not keeping this precept. An employer who does not pay the wages commensurate with the employee's merits, committing the crime of taking away the thing is not given; a person who works for a salaryman who shirkes his duties and also commits the crime of not respecting the property of others.

Finally, respect for personal relationships means, first of all, avoid adultery. Simplicity means avoiding adultery. In addition, it means avoiding sexual relations with people who may be harmed by such social encounters. More generally, it means avoiding sensory abuse. You can easily see how these guidelines are followed in a community, the community will be a better place to live.

Right livelihood is the third step of the Noble Eightfold Path, included in the practice of gender. Right livelihood is the extension of the law of righteousness towards our role in society. We have just explained that, in the case of right speech and righteousness, the hidden value is respect for the truth, respect for the welfare of others, respect for life, property and personal relations. Right livelihood means living at a level that does not violate basic moral values.

The five types of livelihoods that Buddhists should not do are trade animals for slaughter, slave trade, arms trade, poison, and intoxicating substances (drugs and alcohol). These five types of trade should not be done because they contribute to making society corrupt and violate the principles of respecting the lives and well-being of others. Trading animals for slaughter violates the principle of respecting life. The slave trade violated both principles of respecting life and righteousness in personal relationships. Arms trade also violates the principle of respect for life, while trafficking in poison or intoxication does not respect the life and welfare of others. All of these trade create insecurity, discord and suffering in the world.

How to practice morality or morality? We have said, within the general society, keeping the rules of virtue creating a social environment is characterized by harmony and peace. All social goals can be achieved by virtue of virtue based on basic principles of equality and mutual respect. Moreover, each person benefits from virtuous practice. In a sermon, the Buddha said who respected life and so on ... felt like the emperor officially wore the crown, and conquered the enemy. Such a person feels calm and free.

Practicing the world makes the mind peaceful, steadfast, peaceful and strong. Once you have created peace of mind, you can successfully walk other steps on the Path. You can cultivate and strengthen other aspects of spiritual development. Then you can gain wisdom, but only after you have created the foundation of gender both inside and outside, both within yourself and in relation to others.

Very briefly, this is the origin, content, and goal of virtue in Buddhism. There is another point I want to make before going to the end of the Buddhist discipline review. When people consider the rules of virtue they often think, "How can I keep the precepts?" It is difficult to keep those circles. For example, even banning killing, the most basic gender seems to be very difficult to absolutely enforce.Every day, you have to clean the kitchen or garden, you have to kill some random insects during work.It also seems very difficult to avoid lying in all cases. How can we solve this problem, a legitimate issue?

The problem is not whether we can keep the precept or not. Rather, the rules are properly established (meaning that the principle of equality and mutual respect deserves to be trusted, and the precepts are the proper way to do so), our duty is to try to keep As much as possible. This is not that we will have to keep the precepts strictly, but we will try our best to keep the precepts as prescribed in virtue. If we want to live peacefully with ourselves and others, we must respect the lives and well-being of others, their possessions, and so on ... If a situation arises that we cannot applying a particular law, it is not that this law is wrong,

In ancient times when sailors drove ships across the ocean thanks to the stars, they could not follow the path guided by these celestial bodies. However the stars were their instructions, driving the stars only approximate, but the sailors arrived at the station. Likewise, when we keep virtue, we cannot assume that we can always keep gender. This is why the five precepts are called "gender for practice"; that is why we continue to establish a future. What we have in the precepts is the framework from which we can try to live in harmony with the two basic principles that illuminate the Buddha's teaching: the principle of equality for all beings, and the principle of respect mutual importance

-ooOoo-

SPIRIT OF THE SPIRITUAL 
DEVELOPMENT (DISTRICT)

In this chapter we will consider the steps of the Noble Eightfold Path belonging to the group called spiritual development (Dinh). We have noted the interdependent nature of the steps in the Eightfold Path, and in this context it is especially important to understand the position of spiritual development (Dinh). Standing in the middle of gender and wisdom, wisdom is very appropriate and important for these two virtues. You may ask why this is so. Of course, some people sometimes think that keeping the precepts is enough to lead a good life.

There are a few answers to this question. First of all, in Buddhism there is not only one goal in religious life. In addition to the goal of happiness and prosperity, there is also the goal of liberation. If you want to be liberated, the only way is through wisdom (wisdom) and wisdom can only be achieved by purifying the spirit done by meditation. Despite good practice of morality, spiritual development is useful if not necessary. Why? Because it is relatively easy to keep the precepts when things are good.If you have a good job, live in a stable society, and earn enough money for yourself and your family, keeping the precepts is relatively easy. But when you know you are in a state of stress, insecurity and uncertainty, for example when you lose your job, where there is widespread turmoil, etc. ... the precepts are challenged.

In such circumstances, only spiritual development can save the preservation of virtue. By vigorously developing the mind's ability, and by controlling the mind, the development of the spirit serves as a guarantee of gender preservation and at the same time helps to understand things objectively. Develop the spirit of preparation for the mind to attain wisdom, wisdom open to liberation and enlightenment.So developing the spirit plays an important role in the practice of the Eightfold Path.

Emphasizing the importance of spiritual development in Buddhism is not surprising when we recall the importance of mind in Buddhist conception of experience. The mind is an important element in practicing the Eight Noble Paths. The Buddha himself made this clear when he said the mind is the source of all things, and everything is created by the mind. Similarly it is said that the mind is the source of all virtue and all other virtues.

To have these virtues and virtues, we must train our minds. The mind is the key to changing the nature of experience. It is said that if we have to cover the surface of the earth with a soft substance to protect our feet from pain by rocky thorns, it is very difficult. But we only cover our feet with shoes, so it seems that all the ground is covered. Likewise, if we have to purify all the whole universe of attachment, anger and ignorance, of course it will be very difficult, but it is easier to purify our mind from those rotten ears. , as we purify the whole world from those disasters. That's why, in Buddhism, we aim at the mind as the key to changing the way we experience things and how we understand others.

The importance of mind has also been recognized by scientists, psychologists and physicians. You probably know some techniques of ECG used by some Western therapists. Psychiatrists and physicians use methods similar to the famous techniques of meditation that have successfully helped patients avoid mental disorders and chronic pain. This method is now accepted for practice in the medical community.

We can all appreciate the mind's influence on our own human state by looking at experiences. We all have tasted happiness, and know how beneficial it is in our activities. When we are in a good mood, we work well, can react appropriately, and we can operate at the best level. On other occasions, when our minds are disturbed and depressed, or penetrated by harmful emotions, we find that we do not fulfill a task that is often very careful. In this respect, we can absolutely see how important the mind is in any range of life that we consider.

Three steps of spiritual development in the Noble Eightfold Path include: (a) righteous effort, (b) mindfulness, and (c) right concentration. At the same time these three virtues motivate and make us self-reliant, thoughtful and calm.

In the most general sense, diligence means to cultivate an attitude of confidence in the work. We can also call diligence to be "enthusiastic". Right Effort means to take on and pursue the task with the energy and will to carry out that task to the end. It is said that we must embark on our mission like an elephant entering a cool lake when suffering from the heat of summer noon. With that kind of effort, we can succeed in whatever we intend to do, whether in study, study, career, or practice Dharma.

In this sense, we can say that effort is a practical effort of faith. If we fail to bring effort into other projects, we do not expect anything to succeed. But the effort must be controlled, to be balanced, and here we have to remember the fundamental nature of the Middle School and the example of the strings of the guitar. So diligence should never become too tense, too forced, and vice versa it is also not allowed to become loose. That's what we preach about righteousness - a controlled, persistent and vibrant determination.

The traditional diligence is defined as having four classes: (1) diligent prevention of unwholesome thoughts arises, (2) diligently eliminating unwholesome thoughts when they are born, (3) diligently after cultivate good thoughts, and (4) diligently keep good thoughts born. The last thing special is important, because it often happens, even if we successfully cultivate some good thoughts, but only for a short time. All four aspects of righteousness aim at the power of the mind about our mental state.Their goal is to minimize and ultimately eliminate unwholesome thoughts in the mind, strengthen and strengthen solid thoughts as a natural and complete character of the human mental state.

Mindfulness is the second step of the Noble Eightfold Path in the spiritual and essential development group, even in everyday life. Like other Buddha's teachings, this step is best illustrated by example from its own daily life. Of course, if you look at the Buddha's sermons, you will see that He often uses very familiar examples with the audience. So we can try to look at the importance of mindfulness in ordinary mundane activities.

Mindfulness is consciousness, or attention, so that means avoiding distraction or being mentally clouded. Few accidents will occur at home or on the street if people pay attention. Whether you are driving or crossing a road with lots of vehicles, cooking dinner, or working on books, these jobs can be done safely and effectively when you pay attention and pay attention. Practicing mindfulness increases efficiency and productivity, while it reduces accidents caused by unintentional and unattended attention.

In practicing Dharma, mindfulness acts as a reins of control of our mind. If we take a moment to see how our hearts behave normally, we will clearly see what kind of bridle we need, or control over this range. For example, you're reading a book, a gust of wind causes your windows to slam shut. I am sure most of you are paying attention to this sound, and at least you focus on it a bit. At least at that time your mind is distracted not focusing on the page. Like that, most of the time in our mental life, our minds follow the objects of the senses. Our mind never focuses and stands in one place. The sensory objects that make us notice can be a scene, a sound, or even a thought. While you are driving in the street, your eyes and mind can be attracted to a compelling ad, while you are walking on the street, catching the smell of women's perfume, your attention. may be temporarily attracted to it, and perhaps to the person who smells like it. All the objects of that sense are the cause of distraction.

So, in order to overcome such distracting consequences of the mind, we need to watch out for our minds to not be attached to sensory objects, with unwholesome mental states sometimes possible. arise. This watchfulness is mindfulness. The Buddha once told the story of two acrobatic actors, one teacher and one student. Once, the teacher said, "I protect you and I protect you during the show, so we will be safe, and we will make a lot of money." But he replied, "It can't be, you can't do that. You protect yourself and you protect yourself." Likewise, each of us must watch for our mind.

Some people may say so seem selfish. What about working together? But I think such doubts are the result of a fundamental misunderstanding. A chain is only as strong as the weakest link. A group of people is only as effective as the individuals of the group. A team of absent-minded people, who cannot do anything effective, will be a useless team. Likewise, if we want to play an effective role in relation to our fellow human beings, we must watch our minds. For example, if you have a nice car, you will carefully park in a place where your car is not damaged by other vehicles. Even if you work from home, you sometimes look over the window to see if your car is okay. You will often wash the car, and you will certainly carry the car for regular maintenance. You will certainly insure that car with a large amount of money. Same method,

Recognizing the value and importance of the mind, we must watch the mind. That is mindfulness. This mental development aspect can be practiced anywhere and anytime. Some people think that meditation is very difficult to practice. Even they were afraid to practice. Often, those who think about meditation solemnly, the form is centered while meditating. But even if you are not ready to practice the techniques of mental concentration, it is certain that diligence and mindfulness can still be practiced and everyone should practice. The first two steps of spiritual development are simple: (1) Cultivate a mindful attitude of mind, attention and awareness; and (2) control your body and mind and know what you are doing at all times.

I write now with an area in my heart, I can look after my mind. What i am thinking? Is my mind focused on the message I intend to send, or am I thinking about what happened this morning, or last week, or what I planned to do tonight? I have heard a teacher comment, if you are making a cup of tea, at that time, Buddhism means you have to do it well, paying attention to it so that the tea is delicious.

The final point of spiritual development is the right focus on what you are doing at the time, whether you are going to school, cleaning the house, or talking to your friends. Whatever you are doing you can practice mindfulness. Mindfulness practice can be applied in all cases.

Traditionally, mindfulness practice plays an important role in Buddhism. Buddha called mindfulness the only way to achieve the end of suffering. Practicing mindfulness is also elaborated for four special applications (i) focus on the body, (ii) focus on the feeling, (iii) focus on consciousness, (iv) focus on the object of heart. The four applications of mindfulness continue to play an important role in Buddhist meditation today.

But let us consider the third step of mental development, called concentration (concentration) sometimes called calm or simple meditation. You will recall that we have been searching for the origin of meditation until the time of the Indus Valley civilization. Meditation or concentration, has nothing to do with being crazy or crazy, or more or less half-conscious or lethargic. Focusing is just the practice of concentrating on an object. This object can be physical or mental. When the mind is fully gathered into the object, the mind becomes fully integrated into the object that eliminates mental activities - distraction, confusion, confusion and agitation. That is the main practice goal: focus on an object. Most of us have such mental states in our daily lives. Sometimes, something that is close to this unity comes suddenly, when we listen to music or watch the sky watching the sea. At those times you will taste this state when the mind keeps the mind centered on the object, sound, or body.

Right concentration can practice in a number of ways. The object of samadhi can be tangible (like a fire, an image, a flower) or it can be a thought (like love and compassion). When you practice samadhi, you aim at the chosen object many times. Gradually, this leads to the ability to stay focused on the subject without distraction. When this can be kept for a long time, you achieve one-pointedness.

The important point is to pay attention to the spiritual development aspect with the best practice under the guidance of an experienced teacher, because some technical factors can determine success or failure. These factors include, attitude, posture, time and time of appropriate practice. It is difficult to understand all of these factors just by reading. However, it is not necessary for you to become a monk to practice this kind of meditation. You also do not need to stay in the forest or give up daily activities.You can start with a relatively short time of about ten or fifteen minutes a day.

Proficiency in this type of meditation has two main benefits. First, meditation brings mental and physical comfort, relaxation, joy, serenity and tranquility. Second, meditation transforms into a device that can see things rightly. Therefore meditation helps the mind to attain wisdom.

The gradual development of the ability to actually see everything is due to the same meditation as the development of special instruments, thanks to these means we can actually see atoms and the like. .Just like this way, if we do not develop the potential of the mind due to the cultivation of the righteous mindfulness, the mindfulness, the right concentration, the understanding of the true state of all things is still in knowledge. knowledge. To transform the understanding of the Four Noble Truths from knowledge in books into complete experience, we must achieve one-pointedness.

In this regard, spiritual development is ready to direct its attention to wisdom. Now we can clearly see the special role of meditation in Buddhism. I speak through this when I talk about the Buddha's decision to renounce the two Zen masters, Alara Kalama and Uddaka Ramaputta, and the righteous coordination with wisdom on the night of his enlightenment. It is not enough here. It is like cutting a sharp pencil before writing, or sharpening a pencil to sharpen the attachment of attachment, anger, and ignorance. When we achieve one-mindedness we need to be ready to combine with wisdom to attain enlightenment.

-ooOoo- END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.27/12/2018.