The Buddha taught the Dharma of Nirvana immediately.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

  

It has to be predestined for many generations to be the attendant for Buddha. The attendant is the monk who lives closest to the Buddha, is a trusted disciple to choose to accompany the Buddha, must have the zeal to learn to set an example for other monks, and thus receive a great deal of discourse from the Buddha the most.

The Buddha enumerated the 5 dharma s that are required for the mind to be fully liberated: (1) need to live close to the friends of good knowledge, (2) need to observe the precepts, (3) need to hear the stories of greed and affirmation. liberation, (4) need to persevere to leave the unholy mind and cultivate the good mind, (5) need to contemplate the arising and passing away to move away from sorrow.

It has to be predestined for many generations to be the attendant for Buddha. The attendant is the monk who lives closest to the Buddha, is a trusted disciple to choose to accompany the Buddha, must have the zeal to learn to set an example for other monks, and thus receive a great deal of discourse from the Buddha the most. We may believe that the attendant who is always with Buddha all day must know a lot of dharma, both in theory and in practice.

It has to be predestined for many generations to be the attendant for Buddha. The attendant is the monk who lives closest to the Buddha, is a trusted disciple to choose to accompany the Buddha, must have the zeal to learn to set an example for other monks, and thus receive a great deal of discourse from the Buddha the most.

The famous attendant of Shakyamuni Buddha is Anan. However, before that there was another attendant: Mr. Meghiya. The case of the attendant Meghiya is recounted in the Sutta of Ud 4.1 (Meghiya Sutta), the Vietnamese version of the Venerable Thich Minh Chau's group translated as Buddhist Self-Prayer, Chapter Four - Meghiya. This sutta is also a primitive experience, when Anan was not an attendant yet. By the end of this sutta, the Buddha taught the Nibbāna immediately, right now, liberating right here and now.

There are some special things in the Sutta of Ud 4.1, which can be called rare. Meghiya three times argued with the Buddha, then the Buddha had to indulge the ardent attendant with this meditation.

Kinh writing, quote:

“One time the Blessed One stayed in Càlikà, at Càlikà Mountain at that time Venerable Meghiya was the Blessed One attendant. Then Venerable Meghiya went to the Blessed One, after he came to pay homage to the Blessed One and stood on one side. Standing on one side of Venerable Meghiya

- World Honored One, I want to go to Jantu village to beg for alms.

- Hey Meghiya, do what I think is timely.

Only the Buddha and attendant Meghiya. There are no other monks. That is, this period was a very early period of Buddhism, because there was not yet Anan the attendant, and not many monks were with Buddha. Thus, this sutta is a discourse the Buddha said during the early years of propagation.

Then Venerable Meghiya, in the morning covering him, took the bowl to go to Jantu village to beg for alms. Begging alms in Jantu village, after the meal, when the alms came back, went to the banks of the Kimikàkà river, after arriving, walked back and forth on the banks of the Kimikàlà river, saw the beautiful, lovely mango forest, seeing that Venerable Meghiya Thinking: “How beautiful, how lovely this mango forest is. This mango forest is really just enough for a good male son to be in need and practice. If the Blessed One allows us, we will go to this mango forest so that we need to practice ”...”

Thought to think: That morning, Buddha didn't beg for alms. That is, sometimes Buddha fasted? And so, Mr. Meghiya beggars alone. Then, after Mr. Meghiya's alms round, he asked for permission to go into the mango forest to meditate.

The writing continued, according to the Venerable Thich Minh Chau's translation:

"Then Venerable Meghiya went to the Blessed One, after arriving, he bowed to the Blessed One and sat down on one side, sat down on one side, Venerable Meghiya said

- Here, white World Religion, in the morning to wear a y, take the bowl to go to Jantu village to beg for alms. When I had my alms meal, I went to the banks of the Kimikàlà, after arriving, the pedestrians walked back and forth on the banks of the Kimikà river, I saw the beautiful, lovely mango forest , I thought: “How beautiful, how lovely is this mango forest. This mango forest is really just enough for a good male son to be in need of and cultivate the essential behavior ”. If the Blessed One allows me, I will go to that mango forest to practice the need.

Being told that, the Blessed One said to the fake Meghiya:

- Please wait, hey Meghiya. We are now alone, waiting until another bhikkhu comes! ”(Pause)

That is, during this period, at the corner of Mount Calikà, there was only Buddha and attendant Meghiya. There are no other monks. That is, this period was a very early period of Buddhism, because there was not yet Anan the attendant, and not many monks were with Buddha. Thus, this sutta is a discourse the Buddha said during the early years of propagation.

The Buddha enumerated the 5 dharma s that are required for the mind to be fully liberated: (1) need to live close to the friends of good knowledge, (2) need to observe the precepts, (3) need to hear the stories of greed and affirmation. liberation, (4) need to persevere to leave the unholy mind and cultivate the good mind, (5) need to contemplate the arising and passing away to move away from sorrow.

Then, the sutta stated that Mr. Meghiya argued with the Buddha, asking the Buddha to go to the mango forest to meditate. That is, the attendant Meghiya wants to leave the Buddha alone, leaving Meghiya alone to the mango forest to meditate. The mind that goes to a secluded place to meditate, and "dare to leave the Buddha alone" is obviously the mind of the early monks, when the Buddha encouraged them to go to the wilderness to sit and meditate. Early monks did not have the mind of "relying on the Buddha's body" - they only wanted to meditate for liberation.

The Buddha disagreed, telling Meghiya to wait ... The Sutta reads:

"For the second time, the Blessed One told the fake Meghiya:

- Please look forward to Meghiya! We are now alone, waiting until another Male-stilts come. ”(Stop quoting)

Then, Mr. Meghiya argued, please again. On the third request, Mr. Meghiya was allowed to leave on his own by the Buddha: "Hey Meghiya, when the Master says it is necessary, what can I say at the time! Hey Meghiya, now do what you think is timely! ”

Then, Mr. Meghiya went to the mango forest and wrote: "... go deep into the mango forest and sit during the day under a tree. While Venerable Meghiya resides in the mango forest, most of the three malevolent, unwholesome minds are currently, ie sex range, anger, harm.

That is, when Meghiya meditated, he saw many arises in the mind: sex (desire), anger (anger, anger), harm (danger, violence).

Then Meghiya returned to talk to the Buddha about sitting meditation, seeing arise unwholesome mental states like that.

The Buddha taught: "Hey Meghiya, when the mind of liberation is not yet mastered, the five dharmas lead to maturity. What is the year? ”

The Buddha did not teach samadhi, nor did he even tell Meghayi to meditate. The Buddha taught that in the first order, the mind must be greedy, then the yard must be separated, then the breath must be practiced to meditate, and the end is impermanent.

The Buddha enumerated the 5 dharma s that are required for the mind to be fully liberated: (1) need to live close to the friends of good knowledge, (2) need to observe the precepts, (3) need to hear the stories of greed and affirmation. liberation, (4) need to persevere to leave the unholy mind and cultivate the good mind, (5) need to contemplate the arising and passing away to move away from sorrow.

The first point is suitable for Mr. Meghayi. Because the attendant, living next to the Buddha, is next to the first of the good knowledge in this world, has the opportunity to hear a lot of sutras. It is also a warning for us: Mr. Meghayi meditates and initiates spiritual miscellaneous, much less what we do now.

The Buddha taught more, after settling in those 5 dharma, cultivate 4 more dharma, the sutta writes:

"Again, this Meghiya, with the Male-stilts cleverly dwell in this year, four measures need to practice more: impure to practice to take part; Words need to practice to take the yard; Mindfulness of the breath with exhaled breath needs practice to eliminate the fourth thought; Impermanence thought it was necessary to practice to spit arrogance, I am. Hey Meghiya, with anyone who thinks impermanence, thoughtlessness is an stay. For those who have the thought of not-self, he attains the spit of arrogance: I am, Nirvana in the present. ”(Pause)

This group of 4, summarized as: (1) impure (body dirty, this realms dirty) to not generate craving; (2) the Compassionate Restaurant to not pitch anyone or sentient beings; (3) recite the breath in and out to stop mindfulness ); (4) contemplate impermanence so that the mind can rest at the self.

We can recognize several points:

- The Buddha did not teach samadhi, nor did he even tell Meghayi to meditate.

- The Buddha taught that in the first order, the mind must be greedy, then the yard must be separated, then the breath must be practiced to meditate, and the end is impermanent.

Although this sutta is specific to the attendant Meghayi, it will be adapted to many of us. That it is not necessary to practice the eightfold meditation. That the mindfulness of the breath does not need to be complicated, it is only necessary to recite the breath in and out to reach the level of thoughtfulness (should not be understood as erasing the mindfulness, it should be understood relatively when breathing, keeping the mind as calm as the surface of the lake is enough) . And the impermanent shop will see egolessness, Nirvana immediately.

Each moment comes and disappears immediately, it is the impermanent wind that flows smoothly through your body and mind. When sensing impermanence, you do not cling to the past, all three times of the future appear in your mind and body. Each moment receive impermanence smoothly on the body and mind. It is a sūtra, because the word means that of the past, that you have cast aside the past.

How to bar impermanence? Can feel impermanent through body and mind changes as follows. When you come in from the sun, you will feel and recognize your body and mind. Similarly, when you step out of the house in the sun. Will feel body and mind changes. You take a sip of water, the sensation will change when it spreads into you. When you sit breathing, you will feel your body and mind change with each breath. Each moment comes and disappears immediately, it is the impermanent wind that flows smoothly through your body and mind. When sensing impermanence, you do not cling to the past, all three times of the future appear in your mind and body. Each moment receive impermanence smoothly on the body and mind. It is a sūtra, because the word means that of the past, that you have cast aside the past. When feeling impermanent, you are living with the Unknown Mind, with the Unknow, with The Unknown. The feeling of impermanence on the body and mind like that, Zen Master also called "no dharma given to people." Because whenever there is any dharma for peace of mind, it is the meaning of the past. Also called As Heartless, because whatever kicked the mind, it would be instant loss of impermanence. Also known as Vo Ngon, because opening words is also a thing of the past. The Buddha here calls the feeling of the impermanent flow of tranquility and tranquility, and to settle in Nirvana here and now, END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/11/2019.