The eternal message.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY.
Buddha is a practical master. His only goal is to explain all the details of the problem of suffering as a common practice of life, to make people feel the great power of suffering and make them aware of suffering. He explicitly told us what he needed, he explained and what was not needed, he did not explain.
Some people like to call the Buddha's teachings a religion or philosophy; or both religion and philosophy. However, rather than Buddhism is a way of life. But this does not mean that Buddhism does not mean anything other than a moral pattern. Buddhism, on the other hand, is a path of intellectual, spiritual and moral education to lead to complete liberation of mind. The Buddha himself called his teaching "Law" which means dharma and precepts. In the most precise sense, Buddhism cannot be called a religion, because if it is religion, it means "The scope of activity is based on faith, reverence and desire to please the mighty one; practice rituals or adherence that covers this.
In Buddhist thought, there is no existence of a creator in any form who has the power to reward and punish good and bad deeds of sentient beings created by the god. Buddhists take refuge with the Buddha (Buddham saranam gacchami), do not think that He will be saved. The Buddha is only a master of the way and guides us to liberate. For example, the traffic signs at the crossroads have shown directions, the traveler must rely on it to reach the destination. Of course these signs will not carry him to the desired place. Just as the diagnosis doctor, prescriber and patient must follow the instructions of the new prescription. The attitude of the Buddha towards his disciples is the same as the attitude of a physician or a compassionate and wise master.
The reverence of enlightened beings, who have a noble soul that can deeply understand reality, has erased ignorance and eradicated defilements as the highest reverence. The person who sees the truth is the one who upholds the truth but Buddhists have not paid attention to this. They only pay homage to those who have enlightened the truth for pointing the path to true happiness and liberation. Happiness is something that oneself must achieve, no one can make themselves better or worse.
"Purification or defilement is up to you
No one can purify or contaminate others"
Finding the Truth and Truth
When lying between two long-lived Ta-la trees in Kushinagar, before entering Nirvana, the Buddha saw flowers When he fell down to offer him, he just told Ananda that:
"A-nan, those who are righteous, who live the righteous Dharma, are those who truly deserve respect for the Tathagata with the most reverence. So, A-nan, practice, live follow the righteous dhammas and the righteous Dharma. "
This text of the Buddha about living the righteous Dharma, showing that the most important thing is to practice the virtues of body and mind, not just offering flowers to enlightened ones. The emphasis here is on living a righteous life.
For the question of whether Buddhism is a philosophy or not, it should be based on the definition of this term and whether it can give a broad definition of all existing philosophical thought systems. , this is still full of doubts.
According to etymology, philosophy means love (to Love, Gr. Philein) and wisdom (Wisdom, Gr. Sophia) "Philosophy involves the pursuit of wisdom and wisdom achieved." In Indian thought, philosophy called darsana means observing the truth. In short, the goal of philosophy is to find the ultimate truth.
Buddhism also advocates the pursuit of truth, not just in pure theory, rational and only requires and contains knowledge. The Buddha emphasizes the practice aspect, applying knowledge to life - observing life closely.
For the Buddha, his whole teaching was only an understanding of the existential nature of phenomena and virtuous cultivation to bring about perfect mental state. This is the philosophy of Buddhism.
In Buddhism, wisdom is most important, because purity passes through wisdom, through understanding. But Buddha never praised his own intellect. According to him, wisdom must be coupled with purity of mind and virtue (vijjacaranasam panna). Wisdom is achieved by understanding and developing mental and mental characteristics which are preeminent wisdom (bhavanamaya panna). That is the knowledge of accumulation, not pure theory. Therefore, it is clear that Buddhism is not only love, nor does it include post-intellectual search, nor is it just prayer (although they are meaningful and related to humanity), but is the encouragement of practical application of the teaching to become inattentive, enlightened and liberated.
Although we call the Buddha's teaching Buddhism, because of the "ologies" doctrine and "isms." It really doesn't matter which brands we label for it. If it is religious, philosophical, Buddhist or whatever name we like, then these marks are of little significance for those who seek truth and liberation.
When Upatissa and Kolita (these two later became great disciples of the Buddha, the Venerable Elder-profit-waving and Section-loyal-followers) were wandering to find the way to escape. Upatissa met Bhikkhu Assaji as one of the first five disciples of the Buddha who was begging for alms. Upatissa was amazed at the false, calm and transcendent look of this false monk. Thinking it was not the time to ask, Upatissa followed Assaji to his place. Upatissa then greeted him and asked about the teacher of Assaji. Assaji said modestly, "I cannot explain much about law and law, but I can tell you the meaning of the summary." Upatissa answered with an amused "Good, hey, please speak a little, what I want is just the core, not much need."
"Anything borne by grace,
that As the future explains is human,
and the Tathagata also explains their cessation.
This is the teaching of the supreme saint."
Upatissa as soon as she understood the meaning proved the first enlightened state (Tu-da-complete), knowing clearly that "whatever is born, it will be destroyed."
Tier Dao Master of Reality
The masters who guide righteousness will lead us to liberation. It is necessary here to be correct and correct. We can even receive guidance from nature, plants, and mountains, because there are many cases where humans attain enlightenment and liberate from the defilements of defilement, only by seeing fallen leaves, flowing water, fire the forest, the light is blown off by the wind. This is like touching the itch (taking part in the koan) and he seems to have realized the impermanent nature of all things and they are freed. Yes ! Just like a lotus just waiting for the sun, as soon as the sun shines, the lotus flowers bloom and brings joy to everyone.
Buddha has no interest in metaphysical problems, because this metaphysical problem only confuses people's psychological balance. The solution of the metaphysical problem certainly will not free people from suffering and unhappiness. That is why the Buddha hesitated to answer such questions and sometimes he did not explain things that were often wrongly raised. Buddha is a practical master. His only goal is to explain all the details of the problem of suffering as a common practice of life, to make people feel the great power of suffering and make them aware of suffering. He explicitly told us what he needed, he explained and what was not needed, he did not explain.
Once the Buddha was living in Kosambi (Allahabad) in the Simsapa forest, he held a few leaves in his hand and told the monks that:
- "The monks, what do you think is more, Simsapa leaves in my hand or the number of leaves in the forest "
-" The White World, not much is the leaf in the Exalted hand and many leaves are in the forest "
-" Also, these monks, many are what we have enlightened but without declaring it, not preaching to you, why, not bhikkhus, I have not declared them, taught them, the bhikkhus, those things are really not useful, no need set for pure life, they do not lead to infidelity, cessation, concentration, enlightenment and enlightenment. Nirvana, that is why we do not preach this solution and what , this monks, we preached i?
This is suffering which we have explained.
This is the cause of suffering which we have explained.
This is the cessation of suffering which we have explained.
This is the path to the cessation of suffering which I have explained. "
-" And why, bhikkhus, have we solved these truths? Because they are really useful and practical for the pure life, they lead to infinite greed, anger, enlightenment, tranquility, enlightenment and enlightenment. These bhikkhus are why I explained them. "
The Buddha declared such words, however some scholars did not appreciate this attitude of the Buddha, they doubted his enlightenment and attributed him to agnosticism (unknown ). Scholars always argue and argue. And these debates are not the problems of today and tomorrow, but they were popular in the time of the Buddha, for example, the Sakuludayi (the mendicant traveler) asked about the past and the future and was The Buddha answered transparently:
"Let the past belong to the past.
Let the future belong to the future."
I will teach him this method:
"When this one is there, the other will
When this is born, the other will be born
When this is not, then the other will not
When this is destroyed then the other will."
This is the essential doctrine of dependent origination of Buddhism (Paticca-samuppada) and this forms the foundation of the Four Noble Truths, the central concept of Buddhism.
The
Unrivaled Venerable Master Buddha is known as the great physician (bhisakko), the superior surgeon (sallakatto-anuttaro).
The Buddha is truly an unparalleled physician. The method of presenting the Four Noble Truths of Buddha can be compared with the method of a physician. Like the physician, the Buddha first diagnosed the disease, then diagnosed the cause of the disease, and then considered its transformation to eventually apply the treatment.
Suffering (dukkha) is sick. Craving (tanha) is the root cause of illness (samudaya), through eliminating thirst, the disease is eradicated and that is the end of illness (nirodha = Nirvana). The eightfold Path is the cure for illness.
Patients should be aware of their misery, so pay attention to it not to make it difficult to treat. He should think of a way to eradicate its cause, with this thought he went to meet a skilled physician to be able to diagnose and treat. Across the effectiveness of treatment, patients get rid of pain and that is the treatment. Therefore, we should not ignore suffering, but we need to know it, because it is a serious disease (abhinneyya). Craving is the cause that must be removed (pahafabba). The eightfold Path must be cultivated (bahavetabba) because it is a cure for illness. With the understanding of suffering, with the elimination of craving through the practice of this eightfold Path, the enlightenment of Nirvana (saccikatabba) is certain. That is the method of treatment completely unacceptable and free from thirst.
The Buddha's interesting answer to Sela, a Brahmin doubts the Buddha's enlightenment as follows:
"I know what I need to know, what I need to practice. From here on, this Brahmin, I am Buddha, is the awakening. "
Because these truths are closely related, so seeing one or more of the Four Noble Truths involves other truths. For those who reject suffering, the path to liberation of suffering becomes meaningless. In short, deny an emperor denying the other three bases and the whole teaching of the Buddha.
A faithful materialist will say: "I don't want to swallow these nonsense." This statement is very unwise, and confusing. But for those who try to cultivate the ideal of real life, this is not a myth, not a fantasy to speak to incompetent people.
For those who conceive the organic world from the right perspective, that means that with objective awareness, each thing will become very clear and will know that only one major problem in life is suffering. As Buddha said the world was established on suffering, built on suffering (dukke loko patithito). If anything becomes a problem, it is miserable, not good, or if we like it, it is a contradiction. The conflict between our desire and the miserable truths of life.
For this issue, we can list different names: economic, social, political, psychological and even religious issues. Do all these problems come from the only problem that suffering (dukkha) means is unintentional? If not, why don't we try to solve them? Does solving the problem include reducing this unreasonable problem? All problems cause anomalies and this effort is to end them, but they often arise together. The cause is often not from outside but it is in subjectivity. We often think that we have solved the problems thoroughly, but they often occur in other more diverse forms. It seems that we are constantly faced with new things and we try new efforts to solve them. So, suffering and the resolution of suffering have been continually relentless. Thus the nature of suffering is a common characteristic of the sentient beings. Suffering arises and destroys only rebirth in other forms. They are both the body and the mind and some people are more able to bear this than the other and vice versa, some suffer more than this.
The Real Life
According to Buddhism, life is suffering and suffering dominates life. That is the fundamental problem of life. This world is suffering and sorrow, no one can avoid this attachment of suffering. This is the universal truth that unaware people (ie true dharma) can deny. However, enlightening this universal truth does not mean denying complete happiness. Buddha, suffering, never denies the happiness of life when he talks about the universality of suffering. In the monastic life there is a long list of the happiness that sentient beings can enjoy.
In response to Mahali Licchavi, the Buddha said:
Hey Mahali, if the flavor of the scent (as you know that these ceiling is the object of human beings) is dominated by suffering, surrounded by suffering, completely unhappy, the beings will There is no interest in these ceilings. But this Mahali, because there are pleasures and happiness in these ceilings, sentient beings are interested and cling to them, because of this attachment they pollute themselves.
Across the bases, the human beings immerse themselves in the ceiling, the sensual pleasures (assada) and enjoy the sensual senses This is an undeniable fact because we are the people who are going through it. However, there are no joyous ceilings, nor are emotions taking place because they are subject to constant change. Then when a person cannot hold or lose the sensual pleasures he is enjoying, he will become sorrowful and optimistic. He does not like boredom, in the absence of pleasure and will seek new joys, like animals looking for fresh grass, but these new joys are also passing and disappearing. So all the pleasures, do we enjoy it? When it starts and ends with boredom. All the earthly pleasures are gliding over like sugar-coated poison pills, they deceive and harm us.
A dish without appetite, an unsatisfactory drink, an unfriendly gesture and hundreds of other things that bring suffering and unconsciousness to us, whether Buddhists or Buddhists, rich or poor, luxurious or vile, smart or ignorant. The great writer Shakespeare only spoke back to the Buddha's words when he wrote in the Hamplet, "When sadness came, they did not come alone but came with other sufferings" (Phuoc was immortal, painting alone. lice).
Now if people do not see these aspects of life, this euphoria of pleasure will make him become frustrated and may even behave stupidly, without thought and judgment. as well as losing balance in the mind. This is the danger, the evil consequences (adinava). Humanity often faces two sides of life. But people strive to give up their deep attachment to the dharmas and unknowingly, to look at life with letting go, to see the dhammas as it is. The cultivating practice helps him become self-sufficient for the ups and downs of life, he can smile when the dharma doesn't come to mind and keep his mind free from all that love and dislike for the taste. nothing else except liberation (nissarana). These three things - peanuts (assadaadinava) - are the existing realities, the true picture of what we call life.
The Buddha continued to answer Mahali's questions:
"Hey Mahali, if the flavor of the scent is dominated by peanuts, surrounded by peanuts, not bound to misery, then it will not be bored with the ceiling. But hey Mahali, because of suffering and no long-term pleasure in these ceilings, they will be bored, because they are bored so they have no joy and attachment in them. peaceful."
Suffering has three aspects:
a. Suffering (dukkha-dukkhata): is the most obvious form of suffering.
b. Suffering (sankhara-dukkhata): is dissatisfaction with compounded elements.
c. Misery (viparinama-dukkhata) is suffering due to impermanence.
All sufferings of body and mind such as birth, old age, sickness, death, contact with people and circumstances that are not right, must leave those and circumstances of love, not what you like, sadness love suffering all physical and mental forms. In short, these eight suffering are called suffering. Because it is easy to understand and is a common experience in everyday life.
Philosophically, suffering is the most important in suffering. In order to understand it, we need to explain and analyze what we call "me," or nama-rupa, which is a combination of the constant powers of psychology and physics divided into five. group or five aggregates (panca-khandhakka). Rupa is the rupa which includes the aggregates of the body and namma which are the four aggregates of the mind. The combination of these five aggregates constitutes a sentient being. The Buddha taught "In short, the five aggregates of attachment are suffering" (Samyutta, V, PTS, p. 421).
A being and an experienced world are constantly transformed. They exist and disappear. All the whirling, no thing escapes the constant change without pause, and because of this temporary nature, nothing is truly joy forever. There is happiness but only for a moment, it dissipates like snow and creates boredom.
Misery is the kind of suffering that is brought about by impermanence. All the joys that people can find are faint and disappear. As Buddha said even the feelings that a meditator attained by attaining enlightenment also belong to this type of suffering. Because they are non-self (aniccadukkhaviparinamadhamma). But the mentioned suffering is not necessarily the suffering that people are suffering from, the Buddha's intention here is that impermanent measures are suffering.
We are impermanent in every moment and this transformation causes suffering; because anything impermanent is suffering (yadaniccam tam dukkham) that means there is no long-term happiness.
The Buddha did not show pessimism when he explained the truth of suffering to his disciples and considered it an obstacle to the realization of truth. On the contrary, he was always happy to smile and say:
"We are really full of joy,
We don't have many burdens.
With this joy, we are nourished,
Just like the shining gods. . "
The Buddha encouraged his disciples not to be pessimistic, sad, depressed, gloomy but to cultivate their virtue (piti) as the main factor to attain enlightenment. The proper study of Buddhism will tell us that this is a bright and hopeful optimistic message, not a pessimistic philosophy. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.16/2/2019.
Some people like to call the Buddha's teachings a religion or philosophy; or both religion and philosophy. However, rather than Buddhism is a way of life. But this does not mean that Buddhism does not mean anything other than a moral pattern. Buddhism, on the other hand, is a path of intellectual, spiritual and moral education to lead to complete liberation of mind. The Buddha himself called his teaching "Law" which means dharma and precepts. In the most precise sense, Buddhism cannot be called a religion, because if it is religion, it means "The scope of activity is based on faith, reverence and desire to please the mighty one; practice rituals or adherence that covers this.
In Buddhist thought, there is no existence of a creator in any form who has the power to reward and punish good and bad deeds of sentient beings created by the god. Buddhists take refuge with the Buddha (Buddham saranam gacchami), do not think that He will be saved. The Buddha is only a master of the way and guides us to liberate. For example, the traffic signs at the crossroads have shown directions, the traveler must rely on it to reach the destination. Of course these signs will not carry him to the desired place. Just as the diagnosis doctor, prescriber and patient must follow the instructions of the new prescription. The attitude of the Buddha towards his disciples is the same as the attitude of a physician or a compassionate and wise master.
The reverence of enlightened beings, who have a noble soul that can deeply understand reality, has erased ignorance and eradicated defilements as the highest reverence. The person who sees the truth is the one who upholds the truth but Buddhists have not paid attention to this. They only pay homage to those who have enlightened the truth for pointing the path to true happiness and liberation. Happiness is something that oneself must achieve, no one can make themselves better or worse.
"Purification or defilement is up to you
No one can purify or contaminate others"
Finding the Truth and Truth
When lying between two long-lived Ta-la trees in Kushinagar, before entering Nirvana, the Buddha saw flowers When he fell down to offer him, he just told Ananda that:
"A-nan, those who are righteous, who live the righteous Dharma, are those who truly deserve respect for the Tathagata with the most reverence. So, A-nan, practice, live follow the righteous dhammas and the righteous Dharma. "
This text of the Buddha about living the righteous Dharma, showing that the most important thing is to practice the virtues of body and mind, not just offering flowers to enlightened ones. The emphasis here is on living a righteous life.
For the question of whether Buddhism is a philosophy or not, it should be based on the definition of this term and whether it can give a broad definition of all existing philosophical thought systems. , this is still full of doubts.
According to etymology, philosophy means love (to Love, Gr. Philein) and wisdom (Wisdom, Gr. Sophia) "Philosophy involves the pursuit of wisdom and wisdom achieved." In Indian thought, philosophy called darsana means observing the truth. In short, the goal of philosophy is to find the ultimate truth.
Buddhism also advocates the pursuit of truth, not just in pure theory, rational and only requires and contains knowledge. The Buddha emphasizes the practice aspect, applying knowledge to life - observing life closely.
For the Buddha, his whole teaching was only an understanding of the existential nature of phenomena and virtuous cultivation to bring about perfect mental state. This is the philosophy of Buddhism.
In Buddhism, wisdom is most important, because purity passes through wisdom, through understanding. But Buddha never praised his own intellect. According to him, wisdom must be coupled with purity of mind and virtue (vijjacaranasam panna). Wisdom is achieved by understanding and developing mental and mental characteristics which are preeminent wisdom (bhavanamaya panna). That is the knowledge of accumulation, not pure theory. Therefore, it is clear that Buddhism is not only love, nor does it include post-intellectual search, nor is it just prayer (although they are meaningful and related to humanity), but is the encouragement of practical application of the teaching to become inattentive, enlightened and liberated.
Although we call the Buddha's teaching Buddhism, because of the "ologies" doctrine and "isms." It really doesn't matter which brands we label for it. If it is religious, philosophical, Buddhist or whatever name we like, then these marks are of little significance for those who seek truth and liberation.
When Upatissa and Kolita (these two later became great disciples of the Buddha, the Venerable Elder-profit-waving and Section-loyal-followers) were wandering to find the way to escape. Upatissa met Bhikkhu Assaji as one of the first five disciples of the Buddha who was begging for alms. Upatissa was amazed at the false, calm and transcendent look of this false monk. Thinking it was not the time to ask, Upatissa followed Assaji to his place. Upatissa then greeted him and asked about the teacher of Assaji. Assaji said modestly, "I cannot explain much about law and law, but I can tell you the meaning of the summary." Upatissa answered with an amused "Good, hey, please speak a little, what I want is just the core, not much need."
"Anything borne by grace,
that As the future explains is human,
and the Tathagata also explains their cessation.
This is the teaching of the supreme saint."
Upatissa as soon as she understood the meaning proved the first enlightened state (Tu-da-complete), knowing clearly that "whatever is born, it will be destroyed."
Tier Dao Master of Reality
The masters who guide righteousness will lead us to liberation. It is necessary here to be correct and correct. We can even receive guidance from nature, plants, and mountains, because there are many cases where humans attain enlightenment and liberate from the defilements of defilement, only by seeing fallen leaves, flowing water, fire the forest, the light is blown off by the wind. This is like touching the itch (taking part in the koan) and he seems to have realized the impermanent nature of all things and they are freed. Yes ! Just like a lotus just waiting for the sun, as soon as the sun shines, the lotus flowers bloom and brings joy to everyone.
Buddha has no interest in metaphysical problems, because this metaphysical problem only confuses people's psychological balance. The solution of the metaphysical problem certainly will not free people from suffering and unhappiness. That is why the Buddha hesitated to answer such questions and sometimes he did not explain things that were often wrongly raised. Buddha is a practical master. His only goal is to explain all the details of the problem of suffering as a common practice of life, to make people feel the great power of suffering and make them aware of suffering. He explicitly told us what he needed, he explained and what was not needed, he did not explain.
Once the Buddha was living in Kosambi (Allahabad) in the Simsapa forest, he held a few leaves in his hand and told the monks that:
- "The monks, what do you think is more, Simsapa leaves in my hand or the number of leaves in the forest "
-" The White World, not much is the leaf in the Exalted hand and many leaves are in the forest "
-" Also, these monks, many are what we have enlightened but without declaring it, not preaching to you, why, not bhikkhus, I have not declared them, taught them, the bhikkhus, those things are really not useful, no need set for pure life, they do not lead to infidelity, cessation, concentration, enlightenment and enlightenment. Nirvana, that is why we do not preach this solution and what , this monks, we preached i?
This is suffering which we have explained.
This is the cause of suffering which we have explained.
This is the cessation of suffering which we have explained.
This is the path to the cessation of suffering which I have explained. "
-" And why, bhikkhus, have we solved these truths? Because they are really useful and practical for the pure life, they lead to infinite greed, anger, enlightenment, tranquility, enlightenment and enlightenment. These bhikkhus are why I explained them. "
The Buddha declared such words, however some scholars did not appreciate this attitude of the Buddha, they doubted his enlightenment and attributed him to agnosticism (unknown ). Scholars always argue and argue. And these debates are not the problems of today and tomorrow, but they were popular in the time of the Buddha, for example, the Sakuludayi (the mendicant traveler) asked about the past and the future and was The Buddha answered transparently:
"Let the past belong to the past.
Let the future belong to the future."
I will teach him this method:
"When this one is there, the other will
When this is born, the other will be born
When this is not, then the other will not
When this is destroyed then the other will."
This is the essential doctrine of dependent origination of Buddhism (Paticca-samuppada) and this forms the foundation of the Four Noble Truths, the central concept of Buddhism.
The
Unrivaled Venerable Master Buddha is known as the great physician (bhisakko), the superior surgeon (sallakatto-anuttaro).
The Buddha is truly an unparalleled physician. The method of presenting the Four Noble Truths of Buddha can be compared with the method of a physician. Like the physician, the Buddha first diagnosed the disease, then diagnosed the cause of the disease, and then considered its transformation to eventually apply the treatment.
Suffering (dukkha) is sick. Craving (tanha) is the root cause of illness (samudaya), through eliminating thirst, the disease is eradicated and that is the end of illness (nirodha = Nirvana). The eightfold Path is the cure for illness.
Patients should be aware of their misery, so pay attention to it not to make it difficult to treat. He should think of a way to eradicate its cause, with this thought he went to meet a skilled physician to be able to diagnose and treat. Across the effectiveness of treatment, patients get rid of pain and that is the treatment. Therefore, we should not ignore suffering, but we need to know it, because it is a serious disease (abhinneyya). Craving is the cause that must be removed (pahafabba). The eightfold Path must be cultivated (bahavetabba) because it is a cure for illness. With the understanding of suffering, with the elimination of craving through the practice of this eightfold Path, the enlightenment of Nirvana (saccikatabba) is certain. That is the method of treatment completely unacceptable and free from thirst.
The Buddha's interesting answer to Sela, a Brahmin doubts the Buddha's enlightenment as follows:
"I know what I need to know, what I need to practice. From here on, this Brahmin, I am Buddha, is the awakening. "
Because these truths are closely related, so seeing one or more of the Four Noble Truths involves other truths. For those who reject suffering, the path to liberation of suffering becomes meaningless. In short, deny an emperor denying the other three bases and the whole teaching of the Buddha.
A faithful materialist will say: "I don't want to swallow these nonsense." This statement is very unwise, and confusing. But for those who try to cultivate the ideal of real life, this is not a myth, not a fantasy to speak to incompetent people.
For those who conceive the organic world from the right perspective, that means that with objective awareness, each thing will become very clear and will know that only one major problem in life is suffering. As Buddha said the world was established on suffering, built on suffering (dukke loko patithito). If anything becomes a problem, it is miserable, not good, or if we like it, it is a contradiction. The conflict between our desire and the miserable truths of life.
For this issue, we can list different names: economic, social, political, psychological and even religious issues. Do all these problems come from the only problem that suffering (dukkha) means is unintentional? If not, why don't we try to solve them? Does solving the problem include reducing this unreasonable problem? All problems cause anomalies and this effort is to end them, but they often arise together. The cause is often not from outside but it is in subjectivity. We often think that we have solved the problems thoroughly, but they often occur in other more diverse forms. It seems that we are constantly faced with new things and we try new efforts to solve them. So, suffering and the resolution of suffering have been continually relentless. Thus the nature of suffering is a common characteristic of the sentient beings. Suffering arises and destroys only rebirth in other forms. They are both the body and the mind and some people are more able to bear this than the other and vice versa, some suffer more than this.
The Real Life
According to Buddhism, life is suffering and suffering dominates life. That is the fundamental problem of life. This world is suffering and sorrow, no one can avoid this attachment of suffering. This is the universal truth that unaware people (ie true dharma) can deny. However, enlightening this universal truth does not mean denying complete happiness. Buddha, suffering, never denies the happiness of life when he talks about the universality of suffering. In the monastic life there is a long list of the happiness that sentient beings can enjoy.
In response to Mahali Licchavi, the Buddha said:
Hey Mahali, if the flavor of the scent (as you know that these ceiling is the object of human beings) is dominated by suffering, surrounded by suffering, completely unhappy, the beings will There is no interest in these ceilings. But this Mahali, because there are pleasures and happiness in these ceilings, sentient beings are interested and cling to them, because of this attachment they pollute themselves.
Across the bases, the human beings immerse themselves in the ceiling, the sensual pleasures (assada) and enjoy the sensual senses This is an undeniable fact because we are the people who are going through it. However, there are no joyous ceilings, nor are emotions taking place because they are subject to constant change. Then when a person cannot hold or lose the sensual pleasures he is enjoying, he will become sorrowful and optimistic. He does not like boredom, in the absence of pleasure and will seek new joys, like animals looking for fresh grass, but these new joys are also passing and disappearing. So all the pleasures, do we enjoy it? When it starts and ends with boredom. All the earthly pleasures are gliding over like sugar-coated poison pills, they deceive and harm us.
A dish without appetite, an unsatisfactory drink, an unfriendly gesture and hundreds of other things that bring suffering and unconsciousness to us, whether Buddhists or Buddhists, rich or poor, luxurious or vile, smart or ignorant. The great writer Shakespeare only spoke back to the Buddha's words when he wrote in the Hamplet, "When sadness came, they did not come alone but came with other sufferings" (Phuoc was immortal, painting alone. lice).
Now if people do not see these aspects of life, this euphoria of pleasure will make him become frustrated and may even behave stupidly, without thought and judgment. as well as losing balance in the mind. This is the danger, the evil consequences (adinava). Humanity often faces two sides of life. But people strive to give up their deep attachment to the dharmas and unknowingly, to look at life with letting go, to see the dhammas as it is. The cultivating practice helps him become self-sufficient for the ups and downs of life, he can smile when the dharma doesn't come to mind and keep his mind free from all that love and dislike for the taste. nothing else except liberation (nissarana). These three things - peanuts (assadaadinava) - are the existing realities, the true picture of what we call life.
The Buddha continued to answer Mahali's questions:
"Hey Mahali, if the flavor of the scent is dominated by peanuts, surrounded by peanuts, not bound to misery, then it will not be bored with the ceiling. But hey Mahali, because of suffering and no long-term pleasure in these ceilings, they will be bored, because they are bored so they have no joy and attachment in them. peaceful."
Suffering has three aspects:
a. Suffering (dukkha-dukkhata): is the most obvious form of suffering.
b. Suffering (sankhara-dukkhata): is dissatisfaction with compounded elements.
c. Misery (viparinama-dukkhata) is suffering due to impermanence.
All sufferings of body and mind such as birth, old age, sickness, death, contact with people and circumstances that are not right, must leave those and circumstances of love, not what you like, sadness love suffering all physical and mental forms. In short, these eight suffering are called suffering. Because it is easy to understand and is a common experience in everyday life.
Philosophically, suffering is the most important in suffering. In order to understand it, we need to explain and analyze what we call "me," or nama-rupa, which is a combination of the constant powers of psychology and physics divided into five. group or five aggregates (panca-khandhakka). Rupa is the rupa which includes the aggregates of the body and namma which are the four aggregates of the mind. The combination of these five aggregates constitutes a sentient being. The Buddha taught "In short, the five aggregates of attachment are suffering" (Samyutta, V, PTS, p. 421).
A being and an experienced world are constantly transformed. They exist and disappear. All the whirling, no thing escapes the constant change without pause, and because of this temporary nature, nothing is truly joy forever. There is happiness but only for a moment, it dissipates like snow and creates boredom.
Misery is the kind of suffering that is brought about by impermanence. All the joys that people can find are faint and disappear. As Buddha said even the feelings that a meditator attained by attaining enlightenment also belong to this type of suffering. Because they are non-self (aniccadukkhaviparinamadhamma). But the mentioned suffering is not necessarily the suffering that people are suffering from, the Buddha's intention here is that impermanent measures are suffering.
We are impermanent in every moment and this transformation causes suffering; because anything impermanent is suffering (yadaniccam tam dukkham) that means there is no long-term happiness.
The Buddha did not show pessimism when he explained the truth of suffering to his disciples and considered it an obstacle to the realization of truth. On the contrary, he was always happy to smile and say:
"We are really full of joy,
We don't have many burdens.
With this joy, we are nourished,
Just like the shining gods. . "
The Buddha encouraged his disciples not to be pessimistic, sad, depressed, gloomy but to cultivate their virtue (piti) as the main factor to attain enlightenment. The proper study of Buddhism will tell us that this is a bright and hopeful optimistic message, not a pessimistic philosophy. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.16/2/2019.
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