1. OUR BUDDHISM.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
I. The Buddha with the sole purpose of saving suffering and birth
Buddha, the oil in the palace, many sensual enjoyment, but Ng who sees the suffering of birth, l Austria, sickness and death e è heavy on human life. So he e ã renounce the throne, renunciation, search for dd is entitled to methods for helping to men living beings. The Bible (No. 26, Central Sutta I, 163) states: "Not yet being enlightened to be enlightened, when you are also a Bodhisattva, you are born by yourself. After knowing the dangers of being born, be seek the unborn, supreme peace from suffering, Nirvana; himself being old ... myself sick ... yourself killed . . . yourself be sad .. . being contaminated with oneself ... After knowing the dangers of being old ... being sick ... dying ... being sad ... After knowing the dangers of being contaminated, please seek the not defiled, supreme peace from suffering, Nirvana. "When He the Act, under the Bodhi tree, ie l à He e ã found to be the practice, helping Ng Ai rid the sufferings of birth, gi à, illness, death. In that sermon the birth, ie l à sermon subjects sufferings, which he e ã enlightened, just to take out suffering and bring peace to them born. lifetime Ng Ai, since ordained for until he entered Nirvana , He never forgot the purpose of saving suffering, the birth of him . Teachings later highlight the mood of a Career Guru nagging b Daniel heart responsible for helping the birth of Ng ai: " Hey monks, then and now, I only speak the suffering and the end of suffering ( Trung Kinh Kinh I, 140 ) ". This teaching was repeated many times by the Buddha, in his texts.
He is described as a masters, always bring happiness, peace for all beings: "A sentient being si dominant, e ã born in life, v ì happy for sentient beings, because compassion for life, for the sake, for the sake of happiness, for the welfare of gods and humans ( Trung Kinh I, 83 ) ". Venerable Meditation Udayi while in solitude, said l Israel praises the Buddha: "Bhagavan really l à're e ã except more suffering for our approach. Bhagavan really l à're e ã bring more optimism to our law. Bhagavan really is the e ã except for many unwholesome for us. Bhagavan really l à're e ã bring up good for us ( Central Business II, 448A ). "Word of encouragement of the Buddha for 60're Arhat nipple Israel, recommends traveling to lecture France's level of birth, uttering the compassionate heart to save suffering, the birth of Ngai: "Hey monks, travel, for the sake of the masses, for the peace of the masses, and the compassion for life , for the sake, for the sake of happiness, for the welfare of the devas and the human race (Samyutta I, 128). " Another very special statement of Jai speaks of a disputed attitude than lose by Ng Ai for anyone. Ng Ai sermon solely unique destination l à easing slightly the suffering of the people concerned who have attained the birth: "Bhikkhus, I do not dispute with his life, only life dispute with Me. N ày of Pi On stilts, people say France does not dispute with anyone in life " ( Samyutta III, 165 ). Therefore, the images Career guru we l à pictures of an always leisurely, no anxiety, no fear, no negativity, on e quieter only nurture kindness, mercy beings , such as e ã described in b Ai Ke follows here:
"When you wake not worry,
when to sleep without fear,
On e Smoothly does not start up, negativity bother me. I do not see the harm Somewhere in my life. So I slept, Tam from injured people."
Thus, Compassion for saving sentient beings is the main motive that made him ordained, enlightened, enlightened, and preached as the red thread throughout his life since his birth to enter Nirvana . of 45 years of propaganda. V game so well, Buddha is our honored l à du c From the Fathers, the good father forever, and director Ng Ai was featured l à religion of compassion for helping.
II. Through personal experience, he found the way to liberation for himself and for everyone.
The Buddha was the guru who discovered the method of liberation through his own experience, no one taught him , no one gave him permission, neither did he, nor did he. must be the embodiment or incarnation of any divine being . He is a person like us, but it is through personal self-help that he finds the way of liberation.
After this, l à experiences recorded on the life full of pleasures, as Buddha c On is the Crown Prince, Prince of Buddha on the issue of birth, l Austria, sickness and death, and for three ki êu side of youth, not sick and of life:
"O bhikkhus, I am nurtured delicately, I win over nurturing delicately, saving my life to nurture delicately. Behold, bhikkhus, in My Father's house, the lakes are built , in a lake. with blue lotus, in a lake with lotus red, in a lake of white lotus. All serve Me. not a genus of Israel e eat we use, the monks, is not from Kasi to. By fabric K ASI as blouses, cloth Kasi as internal medicine, cloth Kasi is the upper robe. a smooth and increasingly whites sheltered for me to avoid touching the cold, heat, dust, grass, or fog. N ày monks, three long e Ai was built for me, one for m rushed east, one for m Fall, one for the rainy season. And I, the monks, in long e, who buys the rain, in 4 months, the female musicians are bound, I can not come down. To me, bhikkhus, to be so rich with such wealth, to be so delicately nourished, I think: "The ordinary man hears himself old, does not overcome. when old, when they see others getting old, they are annoyed, ashamed, disgusted, forgetting that they are the same: "I am also old, cannot overcome my old age, when I see other people grow old, I may be upset, Shame and disgust? That is not worthy of me . "After contemplating on Me like this, bhikkhus, the pride of youth in youth is given. perfect elimination. The ordinary man who listens to himself is ill, cannot overcome it, when he sees others who are ill, is annoyed, ashamed, disgusted, forgets that he is the same: "I am also sick, I cannot overcome it. sick, when you see others sick, Can we be bothered, ashamed, disgusting? So that's not worthy of Me . " After contemplating on Me like this, bhikkhus, the arrogance of no disease in no disease is completely suppressed. The ordinary man who listens to himself dies, does not overcome death, sees others die, is annoyed, ashamed, disgusted, forgets that he is the same: "I am also dead, I cannot overcome death, When we see others die, can we be bothered, ashamed, disgusting? So it's not worth it for us. ” ày monks, the pride of life in life is the exception or safe "(T antenna Chi Nikaya I, 162-163)".
In passages tr Israel, we see clearly the Buddha of us when the c gift of the Crown Prince, to enjoy pleasures in life are not so sensual that l warm drunk wrecked si m ê, still aware that birth , gi à, illness, death still is e è heavy on the lives of people, and therefore the exception is three ki êu chronic: arrogance of youth in youth, pride of not sick not sick, supercilious the side of life in life.
It is because in my experience the pleasures in life, it is by observing lucid on the situation of gi à, illness, death of yourself and everyone, so the Buddha of us overcome ki êu side of youth, of not sick, of life, so that after this renunciation, renunciation .
When he decided to abandon the throne , jewels, beautiful wife , young son, and enlightened enlightenment, we heard the Buddha told through his study with Alàra Kàlama and Udaka Ràmaputta, two pagan teachers. famous at the time, v à later, the personal experience of the Buddha, the school director with Al ara Kalama as Bible Bridge e ã cleverly says, "Hey monks, and then I went over to Al ara Kalama in, after arriving, I said to Al àra Kālama: "Sage Kàlama, up to what level , he cultivated himself, realized, attained and proclaimed this dharma?" Hey monks, are said as So, Al āra Kàlama declares no ownership of the country. Then, monks, I thought: "Not only does Alàra Kàlama have faith, I also have faith; not only Alàra Kàlama is diligent, I also have diligence; not only Alàra Kàlama has recited, I am also have thoughts; not only Alara Kalama have to, I also have to; not just Al ara Kalama have wisdom, I also have wisdom. So I try to witness to be legal m à Alara Kalama, after self-knowledge, self certificate, self- assessment, has declared ". Then the monks, not long, I am self-aware, self-realized, self- attain the Dharma quickly, I dwell. N ày monks, then I automatically think: "France does not guide to nh feet warm, cessation, tranquility, rooftop location, enlightenment, Nirvana B eat, but only led to the attainment of a state-owned property ”. As such, nuns, I do not respect that dharma and boring it, I leave . "
Next to an ascetic lifestyle, the Buddha himself maintained the practice for 6 years, based on his personal experience. The following paragraphs describe the well eat less of Ng Ai, the unfortunate makes Bhagavan emaciated, only skin and bones as e ã described in the snow walls painted, carved recorded asceticism special Germany World Religion :
" Because I eat too little, arms and legs I became th him as the grass, or the burning of vines wither. V ì I eat too little, b hiding my becoming like toenails camel e à. For I I eat too little, My spine is like a string of balls, Because I eat too little, My thin ribs are like tying a ruined stilt house because I eat too little, so my pupils are long. My glitter is located deep in my eye's eye; it's like the glitter of water lies deep in a deep well, Because I eat too little, My scalp becomes pale and dry like a bitter pumpkin. White pepper is cooked before it is cooked, it is made hot by the wind eat arid. " "Sariputta, if I think:" Let me touch the belly skin ", the spine itself is grabbed. If I think:" Let's touch the spine ", the stomach skin is grabbed by Me. Because I eat too little, n Israel is Sariputta, my belly skin to cling backbone. n ày Sariputta, if I thought, "I defecated" or "urinate", th ì I collapsed, face down on the ground. V ì I eat too little, n ày Sariputta, if I want to appease the relatives I, hand massage the limbs, the hair decay, loss from the body I ". (Business Use from Hong, Central Business I, 80 ).
Our Lord Buddha himself practiced asceticism on his own, and six years of practice had no results, he resolutely gave up asceticism and started towards the practice of Zen, as the following passage clearly states: "Hey Aggivessana, then I think the following: I know while my father of the Sakka lineage is plowing, and I am sitting in the shade, under the tree Di Smooth Phu , I ly sex, cup of evil, evidence and first meditation, a state of bliss caused by sexual separation, has a range of four. " When I dwell like that, I think, " This path , can it lead to enlightenment?" And so Aggivessana, following that thought, this consciousness arose in Me: " This is l A path leads to enlightenment. "
From this personal experience, the Buddha renounced asceticism, upholding the practice of meditation , attaining the First Meditation, the Second Meditation, the Third Meditation, the Fourth Meditation, and proving the Enlightenment, the Enlightenment .
Buddha says next: "And with the mind calm, pure pure, not contaminated, not bothering n Austria, highly skilful, easy to use, solid, calm like that, I afferent to illegally take place. I know as fact: " Here l à suffering"; I know as true: " Here l à suffering"; I know as true: " Here l à Cessation of suffering"; I know as true: " Here l à the path to suffering knows. "We know as real:" This is the illegal or "; We know like the real:" This is illegal or practice "; We know the truth:" This is the removal of illegal or "; We know it as true: "This is baby road leading to contraband or destruction ”. Thanks to such knowledge, such awareness, our mind is free of illicit sex, from illegal property, from illegal ignorance. For autologous e ã liberation so, start up position of understanding: "I e ã liberation". It said: "Birth e ã advantage, virtues e ã city, what to do e ã do. No longer revert back to this state again."
Thus, also with personal experience, renouncing asceticism, practicing meditation , developing wisdom, our masters attain the attainment of Right Enlightenment and become Buddha. Here we see that the guru did not rely on a guardian for guidance, maintenance, or guidance. Entirely due to his own experience, by self individual, he e ã yourselves the path of liberation, self m ình practice the road was to be freed v à taught to us the path of self resilience, leading to enlightenment. We can say that, for contemporary pagan leaders, he himself learned and attained himself. Speaking of ascetic v à Meditation practice, he personally practices asceticism and meditation . When it comes to enlightenment and enlightenment, he developed his own enlightenment to end his enlightenment by himself. In other words, he taught what he e ã body experience and practice morality, meditation and wisdom l à crystallization of the n mande month, suicide, self-certification v à self-enlightenment. Therefore, it is not strange for him to welcome the criticism of Sunakkhatta, which he regarded as the most honest reflection, to the teaching of Dharma : "Sa-keeper Gotama-sermon, that self we create, by reasoning, by taking tests and theories for a special goal , can be able to lead people to practice To eradicate suffering ”.
III. The unique position of the Buddha
Referring to our Guru, we need to emphasize the unique position of the Buddha, which shows us that there cannot be a second Buddha during the lifetime of the Buddha. .
" This event does not happen, monks, it is not possible , in a world where there are two Arahats, Right Enlightenment, not before and after, to appear once; this event does not occur. And this event has happened, monks, in a world where only one of the Arahants, the Chief Justice , has appeared; this event has happened. "
So we can say, in this present life, in this world there is only one Buddha, no two Buddhas. There may be six Buddhas of the past, such as the Buddha Bhikkhu-b à-thi, Buddha Thiem, etc. But they belong to the past life, not the present life, and there are Maitreya Buddha but not in the past life. future, not in the present life. Thus the position of Buddha Sakyamuni actually l Conflict-ni à unique, even in the present life of our time, v à world in which we live. From this unique position , the Priory of the Sutta Volume I page 29 further states :
"One person, bhikkhus, when appearing in life, there is an incomparable person, no companions, no comparisons, no analogies, no opposites, no equal, ranks supreme among the species of the legs. one person is? It is the Tathagata, steps Arhat, the Chief Enlightenment, a n ày, appearing in his life, l à appeared an incomparable , no companions, no comparisons, no similarities, no fair people , no peer, no equal paradigm, the ultimate rank between two-legged species. "
Thus the Buddha does not have anyone who can compare, there is no analogy that leads to a new problem, what position does Buddha stand on to become an ultimate in life no one can match. Majjhima III l Page 110 says Daniel supreme position n ày of Buddha :
"Without a monk, this Brahmin, accomplishing a complete, complete way of all the dharmas , The Arahant, Arahant, Right Enlightenment, has accomplished. This She-la-Mon, World Religion is a step up the road has not been kicked before, l indicates the path has never been known before, said the way before has never been said, is the step understand the religion, know virtue and skillfully about virtue. "
With passages tr Israel, we see the position uniqueness of Buddha m à He is the e ã do start up, e ã make known, e ã say the e ường previously never been one discovery . What is that road ?
It is the process of enlightenment that the self he nipple Daniel discover, train yourselves the way that v à himself awakened by e ã go tr Israel the same road. The process is a process of 5 stages, starting from the precepts and then coming to concentration, wisdom, liberation, and liberation of knowledge. That path has been miraculously condensed into the path of the ten branches starting from Right Understanding and ending with Right Concentration, Right Understanding and Right Aspiration.
From here we have no wonder that sometimes the Buddha bellowed at the roar of a lion, the roar that spoke of the superiority of Dharma, as described in the Central Sutta, volume I, page 63 : "Bhikkhus, only here (ie only in the Dharma and the Law established by the Buddha) is the first Buddhist monk, here is the second monk, here is the disciple tam Sa-keeper, here is the fourth Sa-keeper. Other pagans do not have Sa-Mon ".
The roar of this lion confirms that only the process of Gender, Concentration, Wisdom, Liberation and Liberation of knowledge, condensed in the ten- branch holy path established by the Buddha, is created . Sa-Mon, that is the Project saved, the second Sa-Mon news is the most Future, the third Mon-Mon news is the Immortal, the Sa-Mon Quartet l à Arhat.
From where affirmation securities have characteristics determined definitively n ày, we understand the answer of the Buddha told Upaka, a wanderer pagan e ã asked Buddha l à who, when Buddha walked from Bodhi e white shirt to the Deer park, preaching to ascetics with four friends. When Upaka met the Buddha with pure faculties, the pagan monk asked, "The bases of the sage are very wise, the skin of the sage is so pure, so pure. Hey Sage, for what purpose ? Who is the guru of Hien ? " The Buddha immediately answered with exaltation:
"I don't have a guru! Tier as I don't. In the world of heavenly beings, there's no one else like Me!"
This answer makes memory to the "Divine galaxy, solipsistic unique", is considered l à Buddha but Israel announced when He was born v à seven steps. V à sentences also were held tradition P Ali with statements, such as e ã recorded in Digha I, page 151: "I am respected in my uncle died. I am the senior in life. I am the Ultimate in life. Now l à lives end c boots for me. Now I am no longer born again. " So the two statements, though from two different traditions, speak together the unique status of Buddha. This is not an arrogant statement but can be misunderstood. Really just a statement to say a unique position of Buddha, l à an e ã self discovery and teaching moral liberation v à enlightenment. This statement also speaks about the unique position of the Dharma, ie the process of liberating the enlightenment of Gender, Concentration, Wisdom , Liberation and Liberation of knowledge. Key to this process e ã is itself evidence Buddha v à teach the disciple monks, nuns of Ng Ai Tu learned to be attained Arhat as Ng Ai.
With Buddha, self m ình e ã enlightenment, new chief when he senses he thought arises a very modest. "It's a tough spot to eat, live unholy, disobedient. So I h ay e pictures ceremony, reverence and care only living in recluse or Brahmin ... With a landing l warm full aggregates incomplete gender enough, l àm to complete the incomplete aggregates ... make full aggregates incomplete knowledge ... make full liberation incomplete aggregates. We h ay respect, empowerment ceremony v à live y just on a Sa-Brahmin or Brahmin. But I don't see a place in the world of devas, demons and Brahma, between the masses of Brahmin and Brahman, devas and mankind, there's no one is different from the precepts, with samadhi, with the wisdom and with the more complete liberation , we can respectfully respect and live just. Then the monks, I think as follows: "With this France which I e ã true enlightenment. Let reverently bowed v à France only did he live."
Thus the Buddha with a calm mind wants to find a Sa-brahmin or Brahmin to rely on, but ultimately he has to rely and he points to the Dharma. Status of n ày of Buddha explained v ì stars Buddha buttons Israel Venerable Ananda Let no sorrow when the Buddha's death, v ì the Buddha's disciples always Dharma l British director , the Chief Justice make y Only, there is the Dharma to take refuge. The Buddha may consider the Priest to advise us not to rely on individuals. He just advised us to point to Dharma, so we should be like Dharma.
IV. Buddha with magical power.
Another problem is posed to us l à Buddha clairvoyance or not? The Buddha himself helped us to answer this question directly , when he was criticized by Sunakkhatta for having no upper dharma person, no vengeance and worthy vengeance , the Buddha affirmed in the Great Sutta of the H- tube Ministry I, page 69) that He is full of 4 traditional methods, ie 10 titles, Spirit of Information, Natural atria, and Tha mind. He again enough 10 Tathagata force, is described as follows: "Tathagata as real know the event has happened l is happening, the event does not happen is not happening. Tathagata as real know the result of retribution depending on the cause, depending on the owner of the past, future, present deeds. Tathagata as real children know road to all realms. Tathagata truly knows the world with many different types of differences. Tathagata as real knows the wrong direction of every type of charming. Tathagata as true knows the upper c eat of his species, of the sentient beings. Tathagata as real know the contamination, the purity, the beginning of the Meditation on Zen, about Liberation, about . Tathagata remembers past lives, with pure eyes of superman seeing the life and death of sentient beings. Tathagata thanks to the exclusion of the contraband, or self with self- realization of enlightenment, attained the mind of liberation, wisdom. "Tathagata thus confirmed that he witnessed six magical powers: God Tuc Tuc, Thi Atrium and Gonorrhea thorough. Moreover, he also witnessed the four unqualified captain, that is , the four fearless things . His e ã witness was Chief class C operating sense. He has no fear that there is Sa-Mon, Brahmin, Chu Thien, demons, Brahma, devas and humans can come to question and criticize Ngai, who has not yet been able to realize Righteous Awareness. Ng Ai e ã except the four defilements. He had no fear someone may question, criticize him as the law was Ng who profess to legal obstacles, the practice really is no obstacle at all. He has no fear of being able to criticize Him rightly in the matter that Ng Ai preach not lead to an overall objective, êu particular, can not afford to raise up, can not lead people actually h Transformation into a cessation of suffering pain. "
Thus the Buddha confirmed that Ngai had four traditional dharmas, ten tathagata and four lawless powers. He has all six Magical powers and more. However, tracking 45 n mande sermon the birth of Ng Ai, recorded in canonic P Ali, we see Him using very conservative Supernatural, very limited. For example, in T ăng Ching Chi I, page 78, the Buddha was present in Thắng Lâm (Jetavana), at the request of the gods, appearing in Đông VIên (Pubbàràma). Once World Religion on the way to Kusinara, go to the Ganges. Ganga then tr alk submerged to shore b unto the other that crow standing tr shore water can drink . Some people are going to search boats, some people are going to search for buoys, and some people are tied to rafts to go over the other side. World Religion quickly as athletes stretch their arms are shrinking, or shrinking arms are extinguished disappear from this shore and appear on the other side with them monks (Business Ministry III, 89).
During the Nik Nikita year, including dozens of suttas, the sutta describes the Buddha walking from village to village, from town to town, before entering the house, at the monastery. Get foot wash water. One time the Buddha went to the garden Gosinga (Central Business I, page 205) to visit the venerable Anuruddha, venerable Nandiya v à venerable Kimbila, but people kept garden not know Him as Lord Buddha n Daniel ng eat not for v wow. Again, talking to venerable Pukkusati for half e smoothly in a potter's house, did not know who Pukkusati opposite l à Buddha. In the mission of propagating the birth rate of Ngai, we see The Buddha chose a very special method , as recorded in the Kevaddha Sutta (School of Sutta II, page 211). Kenvaddha asked the Buddha to teach the supernatural dharma monk to photograph the people of Nalanda. The Blessed One refused to accept and taught that of the three magical powers: Spiritual Adaption, Consciousness, Consciousness, and Spiritual Education, he chose only to teach magical powers. Spiritual powers can be created by a type of spell called Gandhàì. Worrying can be caused by a spell called Maniko, so the Buddha does not accept these two types of magical power . He only accepted the teaching of divine power described as follows: "In life, there are monks who teach as follows:" H Think like this, don't think like that. Be like this, not like that. Abandon e Article, please witness reached v à dwell e Article other. "" So-called teachings of Kabbalah "(page 214). The Buddha e ã choose the miracle to sentient beings , in during 45 n mande d Ai sermon. the reason is very straightforward: Shen sufficient information, Tha clearinghouse by spells forming, both harmful to users, both harmful to the witnesses. and Professor goods Kabbalah e òi asked listeners to meditate, to reflect, and to consider the meaning, then brought himself m ình practice and finally achieve liberation.
In short, he did not use strange methods to fascinate the masses, to blind the witnesses. He placed great emphasis on the ability to think, learn, consider, choose, self-reliance on Gender, use of Dinh, use of Tue, that is, self-reliance on the law of liberation to be liberated. , in accordance with the law of enlightenment to be enlightened.
V. World Religion with human position.
To t ser Read more about the Career Guru, we need to consciously r alveolar Buddha l à anyone, Buddha e ã self describe themselves how, and Buddha e ã be disciples m ình and how highly appreciated by the infidels . These materials will help us understand the Buddha clearly and more accurately and appreciate the contributions that the Guru has brought to him. One problem that may make many people wonder in the past as well as in the present is who is the Buddha ? He is the Angels ch antennas, test Israel's ch antenna, l A person like us ? Angutara volume II, A, page 51 notes as follows: "B à-la-Dona see footprints Buddha accented wheel (Falun) to complete all the details when the Buddha went tr Israel son The road between Ukkattha and Setabbya, thinking that this was not a human footprint, approached the Buddha and asked: "Are you a fairy, he will be a Buddha, he will be Yakah, will He be human? " With these four questions, Buddha sequentially answered: "I will not be a fairy, I will not be Càn-thát-madam, I will not be yaksha, I am not a person."
The answer surprised Brahmin Dona, and it is easy for us to understand, because if the Buddha answered, "I will be a celestial being, or I will be a human being, the Buddha must also be pale." born, there must be samsara, so the Buddha answered that way. " The answer that made Brahmin Brahmin surprised made to ask: "So what is his office, and what is the false Religion?" Buddha replied very l à special:
"Hey Brahmin, for those who do not make an end to the illegal or, I can l à gods with gonorrhea or e ã make an end, was cut off from the roots, is l Sounds like tree tala, to be unable to exist, to be unable to arise in the future, Brahmin, for those who have not finished the illegal or, We can be Càn-thát-she, we can be Yakshis, we can be men, with gonorrhea or e ã make an end, was cut off from the roots, is l sounds like tree tala, is l moisture can not exist, pharmacists do so that it cannot arise in the future ".
Thus depending beings are mentioned, for those beings l à gods not make an end to the illegal or Buddha can l à gods but with gonorrhea or e ã make an end, not c Workers are still births and deaths anise. For lo whom no cessation of defilements, the Buddha can l à person, but as a person e ã cessation of defilements. In other words, the oil kind of beings t ình do is c ons available cankers, is rebirth, the Buddha can l à beings did, but with pirated or e ã cessation. We are human, Buddha is for us a person. Only difference, Buddha l à person e ã cessation of contraband or, c on we the people but not the total extinction of the cankers.
Then the Buddha used an example that clearly defined his position in the human world:
"For example, this Brahmin, blue lotus, pink lotus or white lotus was born in water, grew up in water, rose out of water and stood upright, not wet with water. Likewise, n O-Brahmin, born in a big life in life, I live conquering life, not being wet by life. N -Ba-la-Mon, I am Buddha.
Next to the Buddha himself had recognized the position of m ình when he spoke to the Venerable Sariputta: "Those who talk about me in a righteous way will say the following:" A sentient being si dominant, e ã birth born in life for the sake, for the sake of sentient beings, for the compassion for the world , for the sake, for the welfare of gods and humans. "
Next to l à words a disciple e ã attained Arhat speak praises Career Guru of m ình: "Bhagavan e ã enlightenment, he preached to enlightenment. Bhagavan e ã thing Apparel, Ng Ai sermon to subdue. Bhagavan e ã first President, he preached to the first President. Bhagavan e ã pass, he preached to pass. Bhagavan e ã Nirvana, He preached to Nibbana " (Chinese Central Business I, page 237). Thus, in the human world, the Buddha is a human being like us, except we have the illegal ones. Buddha did not c No more illegal or more. Buddha e ã enlightenment, e ã subdue, e ã first President, e ã pass, e ã Nirvana; And we have not enlightened yet , not yet subdued, not yet impulsed, not yet overcome, yet not yet realized .
A very special about the Buddha's we l à e the Buddha set l He believes in man capable n antenna itself m ình liberation and enlightenment, capable n antenna to distinguish good from evil, pastor t à. In the Kālamasutta, T T Chii I, 212, the Buddha recommended in ten cases not to believe: "Do not believe in listening to the legend (anussava); do not believe in the tradition (pàramparaya); do not believe in listen to it (itikinyaya); don't believe in the sutta (pitakasampadànena); don't believe in reason (metaphysics) (takkehetu); don't believe after thinking a few facts (àkàraparivitakkena); Do not believe in prejudice àna khanti); Do not believe for the monk is the degree Master of m ình ". On hearing the Buddha rejected all ten cases of credible so we thought we c Workers are still trust anyone and believe anything else. Do not believe traditionally, do not believe the legend, does not believe scriptures handed down, ..., do not believe because the monk is the degree Master of m ình. here the Buddha khuye n teacher gently. we believe in us , believing in reason judges, distinguishes us. " The Buddha lamented : "But Kàlàma, when you know yourself as follows:" These dharmas are unwholesome, these dharma sins, these dharmas are criticized by wise people, these dharma s if done and acceptance leads to unhappiness kh drive pain "time n O Kàlàma, you renounce them. "Hey Kàlàma, when you know yourself as follows:" These measures are good; these are not guilty; these measures are praised by the wise; These measures , if done and accepted, lead to peace and happiness, "in this time Kàlàma, attain and stay".
Thus, the Buddha always stands on the position of man to convert sentient beings and places his trust in the ability of people to distinguish good from evil, wrong view, and the ability to liberate themselves. enlightened as Ng Ai e ã themselves enlightened, liberated. Later, there was a tendency to magicalize the Buddha, deify the Buddha, turn the Buddha into a miraculous manifestation to transform beings, into a god who blessed the calamity. The removal of the Buddha from the position of a human being is cleverly carried out, gradually the Buddha leaves the position of the guru, with his body, speech, and teaching to become a saint sitting on a shrine. be h ang million people worship pray, bless calamities. We noted then here are two passages taken from the Pali Canon, a passage describing disease at the Buddha, a passage describing the time he e A Price. These passages show that the Buddha had become Buddha, enlightened enlightenment, but he still had friends and remained ill, still aged, like an ordinary human being, only one thing was different . He was sick, when he was old, he had no sorrow, lamenting, weeping, beating his chest, going to unconsciousness, because he was still sick, but he was no longer sick.
Samyutta, vol V, page 159 copy:
"While Bhagavan settled in the rainy season, a gust of serious illness arises, sensations fierce, almost dead continues. In here, Bhagavan chief concept of awareness, no whining . . . Then the World Religion with effort, serious illness, keeping the life and life .. "
Also Saưngyutta, volume V, page 229 copy:
"Then Venerable Ananda went to the Blessed One, after coming to the Blessed One and paying homage to the Blessed One, saying," How wonderful, White Blessed One! How rare, Blessed One! The Blessed One, the Blessed One, is no longer pure and pure, his hands and feet are so weak, his body is visible , and the food is being changed. ”-“ Hey, Ananda So, the old nature is in the young age, the dead nature is in the life ... So the skin color is no longer pure, the limbs are limp, the skin is wrinkled, the body is seen leaning forward, and the I have been changed ... "
With two passages n it, we see the Buddha really l à people like us, there are old, sick, die, only he is a man e ã rid of cankers, e ã cessation involved , yard, si, no longer fall into samsara.
BECAUSE. World Religion with the position of guru.
Now we step through the position of the guru to understand the Buddha, and the Buddha himself is venerated as the heavenly and human being (Satthà devamanussanam). Buddha trim occupies a position of advantage compared to the pagan contemporaries l game because he was the first ti Israel to give us a tradition inherited a very special, unlike the pagan ancient, v and that tradition up to this day, after more than two thousand years of being present in this world, is still respected in succession and lineage. Business Makhàdeva. Trung Trung Kinh II, page 75, refers to the tradition of King Makkh àdeva, this king when the first silver hair appeared on his head , he immediately gave the throne to the prince, ordained as a monk himself . King Makkh àdeva told the prince to reign again until the first silver hairs sprung up and immediately gave the throne to his son, while he was ordained as a monk . King Makkh àdeva told them to keep this tradition free of interruptions. However, the tradition of King Makkh àdeva was transmitted to King Nemi as the last king to uphold this tradition. King Nemi's son Kalara Janaka did not continue this tradition; refuses to be ordained when the first gray hair grows on the top of the head Therefore, the tradition of Makkhàdeva was terminated. But the tradition of the Buddha is different. The Buddha himself asserted the following in the Central Sutta I, page 82A:
"Hey Ananda, that tradition of Makhàdeva does not lead to attachment, dissolution, annihilation, solitude , wisdom, enlightenment, Nirvana. And Ananda, what is the fine tradition established and transmitted by Me ? He brought to the glass, the greed, the cessation, the President, the mind, the enlightenment, the Nibbana ? It is this Saint of these eight branches, that is, Right Understanding, Right Speech, Right Speech, Right Action , Right Livelihood, Right Effort, Mindfulness, Right Concentration .
This Ananda here is a fine tradition established by Ta, and that tradition leads to glass, greed, cessation, calm, wisdom, enlightenment, Nibbana . This Ananda, on all n then we say: "Good Tradition beautiful n ày so I set up, maintained. The people he shall have no ultimate success after me." Hey Ananda, when two people exist, and there is a break, that person is the ultimate. Ananda, I told him: "Good Tradition beautiful n ày so I set him to continue". Inheriting tradition that Buddha e ã leave us, we e ã continue inheritance spread over 2,000 n Throughout history, and up to now, that legacy continues.
While other masters , the precepts are not pure, their lives are not pure, their teachings are not pure, their teachings are impure, our masters are truly wonderful in all five ways. Now , like T ăng Ching Chi II, book B mi describes: "Hey Moggallàna, I have a pure precepts and I know for myself:" My precepts are pure, pure without defilement. The disciples did not protect Me about gender. My life is pure and pure, there is no defilement. My disciples have no protection for me about our lives. I did not wait for my disciples to protect Me for my life. "My sermon is pure, I know for myself :" My sermon is pure and pure, there is no defilement. the disciple does not protect Me about the sermon. We do not wait for the disciples to protect Me on the sermon. " My answers are pure, I know for myself : "My answers are pure, clear, free of defilement. My disciples do not protect me about answers." of My purity, I self-well know: "My knowledge is pure, clear, free from contamination. The disciple does not protect me about knowledge, I do not wait for the disciples to protect me about knowledge ”.
A very special contribution of the Buddha in his position as a guru is to form two congregations: the monastic assemblies are the monks and nuns, and the home assembly is the male assembly monks and laywomen. Regarding the monastic community, he instituted a number of basic rules to ensure a truly harmonious life , introducing the precepts of the Precepts, Dinh, Tue and guiding monastic disciples to study and escape. ly in e ình, escape the constraints of desire, full life h tri virtues, finally witness reached liberated mind, liberating insight, beyond the suffering of birth, gi à, illness, death. Buddha l à cardinal position nipple Israel established Church T antenna gi à allow female monks and nuns to be able to prove the ultimate Arahantship, not unlike that of men. Over 2,500 years the Church still exists, though there are some asynchronous changes.
For the assembly house, laymen, laywomen Buddha expectancy three refuge and year, to abandon the ten negative, th publication only accomplishment ten good deeds, has the right to life enjoy sex but do not go crazy passionately , doing merit. His teachings are very clear. Want to live happy, to live according to the precepts of the laity, crop assets lawful arm self, self meters ình sweating l pot, especially l à happy to do the healing. These teachings of the Buddha m Who gave hitherto been Buddhists h tri and viewed l à exemplary good nice for a civilized life ethics.
Another characteristic of our masters is that he has a very special affection for his disciples , who always strive to practice diligently: As seen in the following passages ( Central Beijing III, 96): "Ananda, what Career Guru should l àm, because kindness introspection, looking for happiness for e e, the thing that e ã is I l àm, because compassion introspection My earners. N ày Ananda here l à the trees. it l à around the drum. Make meditation, this Ananda, let no distractions, do not have regrets later. here l à teachings of Ta for you guys ".
An advantage in the mission of propagating the Buddha's birth and being is that he always holds the position of a guru to his disciples. In the Ganaka Moggall Ana, Brahmin Ganaka asked the Buddha: "Are the recluse Gotama taught as such, all disciple of Ng Ai are attained finality Nirvana B eat?" Buddha e ã answer is some proof is the end of Nibbana , some not . Ganaka asked: "Because of what cause and effect, while there is Nirvana, while there is a path to Nibbana , while a venerable Gotama is venerable l à ranks only On the way, however, Venerable Gotama's disciples were encouraged and taught by the Venerable Teacher, and some of them were saved by Nibbana and some were not ?
Buddha answered very gently , modestly, but also very practical and wonderful. He kept the position of the Master for his disciples: "Similarly, Brahmin, while there is a Nirvana, there is a path to Nibbana , and in the presence of Me was the only way. But the disciples of mine is I recommend teaching as such, teaching as such, some evidence salvage Nirvana B eat some not stock it. here, n ày Brahmin, I What can you do ? Tathagata is only a guide " (Trung Kinh III, page l05).
The answer of the Buddha said, l Daniel responsibility of a Career Guru l à teaching presents the e ường enlightenment, not replace disciples from H he helped the disciples. Attitude of the Buddha in the status of a masters also say l Israel trust her for being able to understand v A from their testimony to the ability to understand v à enlightenment of the disciples of m ình . He only taught the way, the students had to walk on it. Not only did the Buddha close the position of the guru to his disciples. He also set standards to guide practitioners to t ser school teacher directing such n rushing to get enlightenment, such as e ã business presentation in Forest Park,
"The monk disciple should reflect on the following:" We live near this person , the thoughts have not resided yet, the mind has not been calm, the smuggled ones have not been completely eradicated, yet except, v à supreme peace from the yoke blessed not be th publication only reached dd is entitled to achieve, v à these items necessary for a monastic life must be shopping enough, such as clothing, food alms , s antenna is, medical treatments, these items get a way not difficult. "Chu monks, monks that need lifelong follow people n it, not to be dropped off, oil has been banished ” .
Thus, the standard of an ideal master for the disciples, on the one hand, must bring the material objects necessary to nourish the disciple, on the one hand, it must meet the need for enlightenment of the disciple. e "Mindfulness is not to dwell dwell, calm mind is not yet calm, the contraband or not cough secure e buckling except by coughing safe eradicated".
Thus paragraph n ày clearly presents the criteria for choosing the disciple masters, v à duty Career guru should l àm for disciples.
Beijing University No, Central Business III, page 267 again proving to r õ clearer standards, a disciple Sravakas think l à fair value due to go under an oil gurus spurned. If the guru has the ability to teach the Sutras and the Litigation, etc., it is not worthy for a disciple to follow the guru even to be rejected, saying: "For a long time e ã the listener, feeling tr ì, read aloud, thinking with standard, well-understood with the chief position. As ng this Ananda, for the words n loud austere, initiation, leading to the most centrifugal greed, cessation, calm, victory, Nirvana B àn, such as Minority Comment, Tri Comment, Single Comment, Any discourse, Essential Comment, Introduction, Argument, Argument, Liberation, Commentary. N ày Ananda, predestined by the same token type theory, true value due to an electronic problem sticking oil guru for rejection. To put it more clearly, only the gurus teach the disciples to achieve the Minority, the Cluster, the Single, The Uncommon Assembly, The Necessity, the Precepts, the Jhana, the Wisdom, the Liberation and the Liberation of Knowledge and Knowledge. it is worthy for the disciple to follow him for life even for being rejected. And we can say that a guru who meets the above standards will never throw away such an enthusiastic disciple . Also in the Great K hip, Buddha y êu bridge the disciple of Ng who should be treated with care friendship, not with the hear ringing in adversity, because so the disciples would be happy long d ai: "And how is the disciples treated the Guru with a hostile mind, not with a friendly mind? ... ". "In here n ày Ananda, the Master v ì kindness introspection sermon to the disciples, desire happiness for the disciples, v ì kindness introspection said:" Here l à happy for him, here l à peace for you. "But his disciples did not listen, did not listen, pay attention to The other direction (annan), on the contrary, they go away from the teacher's teachings. N ày Ananda, so that the disciples e amniotic treat Career guru, with the hear ringing in adversity, not the friendship center. And how does Ananda, the disciples treat the guru, with the crony mind, not with the naughty mind? In e then, this Ananda're masters with l tubes from introspection said: " Here l à peace for him." His disciples obeyed, listened to their ears, did not pay attention to the other direction, and did not turn away from the teachings of the masters. N ày Ananda, so that the disciples treat heart gurus with friends, not with the hear buzzing. Therefore, Ananda, so treat Me with the mind of the friends, not with the mind of adversity and so will be happiness and long-term peace for you ".
At this point, the Buddha declared clearly that he did not torture his followers like a potter to unburnt pottery, not yet burnt, because he feared that the unburnt pottery would be broken . Buddha though Israel declared: "I will tell all this criticism to criticism of others, all praises n ày to praises another," that l à the disciples n noisy value deserve to be scolded when Ng Ai This is to be frank, unyielding, and that those disciples who deserve praise when our gurus say words of praise, no regrets, and he explains why he has an attitude . like that. "V ìwhat is the core of the tree, that will exist for a long time (yo sàro so thassati). " The masters taught the disciples to attain the alms of virtue, not stopping at the sensory of the tree, the inner bark, casing and foliage of virtue, because only when you achieve l guava tree virtues, that is true enlightenment and liberation, then your new disciple achieve the goal of the convent h he completely be happy being at peace long d love. Actually we have a Career guru earnestly desire for disciples m ình, ordained and lay, is true happiness. V à lasting happiness only comes to those you truly liberated, truly enlightened.
Thus, we e ã turn presented the " Buddha of us" under six characteristics:
1. Buddha with the sole purpose of saving suffering, being born. 2. Through his personal experience, he finds a way to liberation for himself and for all species. 3. The unique position of Buddha. 4. Buddha with magical power. 5. Buddha with human position. 6. The Buddha with position is a rank Dao Dao.
With the above six characteristics , and based on Pali Sutta texts, we can only consider them temporary enough to display some of the personal and career characteristics of our " Guru". . H ình photo oil for not fully n ày also helps us to see clearly, the Buddha always stand tr Daniel human position to reach, religion, study, practice meditation v à realization attainment v à preaching degree
birth. Never he invoked divine blessings, god start, he completely relies on signal power, attack power, concepts force, the force v à understanding of human in him e To find out the method liberating sense enlightenment.
Also, in the task of giving birth, he is completely based on the psychology of the human person, guiding him to be upstream, helping him to be free from the temptations of inferior desires to harm his dignity and to help people.
rise to achieve the psychology towards, by the method of meditation, meditation and finally use wisdom to end suffering. We can say that the Buddha is a comprehensive human being, using all his human abilities to gain enlightenment.
2. THE ROLE OF THE WISDOM AND THE INTELLIGENCE IN BUDDHISM
M ục e interests of Buddhism l à end suffering and bring fun to everyone worry AI, but the new location must have known to be a path to peace v à happy. The purpose of Buddhism is liberation and enlightenment, and only wisdom (Pannà) is the only means to bring him to liberation and enlightenment.
Therefore, the role of the wise man and the role of the intellect occupy a key place in all the teachings of our guru. V game we can say Buddhism l à direction of a location, l à religion of wisdom to t ser for a definition satisfactory to Buddhism.
First of all we should distinguish between the intellectual as usual understood and the intellectual as Buddhism often defines. People with intellectual l à person can have a knowledge learned about a topic g ì, can analyze present it recommended that a cogent v à thoroughly so, but he l à who know not no operator, and the person with the problem that can still be dominant, not to be liberated. For example, a person can know a lot about alcohol, understand what substances including alcohol , the effects of alcohol on the body like that Well, what are the dangers of alcohol? He called a man with knowledge of the wine, but he still drank, was still drunk, still dominated by alcohol. Thus, he does not have the intelligence about alcohol. On the contrary, a person who knows what alcohol is , knows the dangers of alcohol, has the ability to not be dominated by alcohol, not to drink alcohol, not to be addicted to alcohol, not to be drunk, to be out of control. of alcohol. So he is considered an intellectual person about alcohol. Someone asked, if someone had no knowledge of alcohol, but did not drink alcohol, would he be considered wise ? Of course not. He still enjoys the benefits brought about by not drinking, such as not being drunk, not being addicted to alcohol due to his non-drinking behavior. Him. But most likely, in a case of special n loud that, v ì lack n antenna antidote to the temptation of alcohol, he would start drinking, come drunk v à alcoholism. With this distinction we understand defined a location as e ã is Buddha r very broad definition Who in His teachings.
At I, p. 113, stating the difference between a fool and a wise man: "Achievements of the three dhammas, fools are known. What is daddy? The body does evil, the mouth speaks evil, and the mind comments". think evil. Achieving the three dharma, the wise is known. What is the three? Friendly doing, good speech, good thoughts " .
Another striking difference between the fool and the wise is with regard to sensations. A foolish person encounters anguish about body, sorrow, groaning, crying, chest beating, going unconscious. Buddha, for example, falls into a abyss, does not stand on the shore, does not reach a safe footstep . As for the position, for life expectancy on body, time "No melancholy, no wailing, no crying, no chest beating, no going to unconsciousness". Buddha so he called l à: "Noble disciples heard many e ã stand tr Israel brink, e ã reach safety seat stand to eat." (Tuong IV, 212). The master said th smooth. The foolish hear little, when feelings of misery, sad times, lament. ... go to unconsciousness, so there are two types of sensations, bodily sensations and mental sensations. Buddha likened to a person who was hit by two arrows , suffering both physically and mentally . Again, the ignorant ignorant, feeling emotional pain, feeling anger should anger anger depending on the existence and growth. He searched for the separation from misery by enjoying joy, because he could not find any other separation . Due to that joyful pleasure, craving depending on the sensation exists and custom . He did not like the real know the start, the end, the sweet, the dangerous v à the separation of those feelings. Therefore ignorance Custom Hypnosis for any suffering whatever pleasures exist v à custom t antenna. Thus, if he feels dukkha sensation, sensation of sensation, sensation of senselessness, sensation, feeling as if he is bound. Here, the Buddha taught, "The foolish hears little, is bound by birth, birth , sickness, death, sorrow, compassion, suffering, virtue, brain. I say that person is bound by suffering. " (Page 213-214).
As for the Noble disciple heard a lot, when feelings of misery, no melancholy, lamenting, crying, chest beating, going to unconsciousness. He just felt a sensation, that is feeling for the body, not feeling for the mind. The Buddha likens one to being shot by a nose , suffering only on the body, no suffering on the mind. Again, the Saint disciple heard a lot, when feelings of suffering, feeling no anger, hatred and anger should not exist at all . He searched for the separation from suffering life, extortion sexual pleasure. He did not celebrate the sensual pleasure, should take part in the desire for sensual pleasure does not exist, there is no impetus . He was like the wisdom of the start, the end, the sweetness, the v Well the separation of those feelings. Therefore ignorance but free for any suffering unpleasant feeling does not exist, no t Lt t eat g. Thus, the Saint disciple listened to that many feelings of dukkha, sensation of sensation, sensation of unpleasantness, sensation, no sensation, like being bound. Here , the Buddha taught: "The disciple of the disciple hears a lot, not bound by birth, birth , death, sorrow, compassion, suffering, favor, brain. I say he is not bound by suffering. " (Pages 214-215).
Asked the difference between the stupid and the wise, for the relatives of ignorance concealment, due to love being forced to open up the viewpoint of this body , there is identity outside. Because of this predestined relationship, there are six sensations of contact and there are sensations of suffering. So what is the difference between the wise and the fool? The Buddha taught, "O bhikkhus, covered by ignorance , bound by craving, this body of the stupid is born. That ignorance, the fool does not end. Craving for that stupid person does not eradicate. V ì Why? Bhikkhus, the fool lives Pham Hanh not because the true Chief of suffering. Therefore, the stupid person, when his own life is broken together, goes to another body. Do go to another body, he does not get rid of birth, gi Ah, dead, melancholy, suffering, pros, brain. I said that he did not escape suffering . " (Corresponding II, 28-29).
"And what, bhikkhus, is ignorance Hood, was greed tie, the human body displayed is being run. Ignorance he who reigns stroll. Craving he who reigns take minus. V ì Why ? Bhikkhus, the wise man lives the virtuous conduct, because the true eradication eradicates suffering, so the wise man, when his body is corrupted, does not go to another body. from birth, by birth, death, grief, compassion, suffering, advantages, and brains. I say that he is free from suffering "(Tuong II, 28-29).
A fine distinction is that wise people prefer silence as the great sea, as something full of tr eat, such as ponds full of water, c Workers are still fools, the noisy as ravines, as something empty, like couch with country:
"Learn the currents
From the ravine of the abyss;
The ravine's water is noisy, The
sea is full of silence. What is empty and loud, What is full of silence, Stupid with water, Position is like a pond full" ( Primary I
, 106)
Someone asked why people have Tri, who live in a deep forest, eat one day a day, have a miraculous content, and a fool dies, like a green mop. Buddha answered with verse:
"Normal life in the jungle,
Noble celibate
A day to eat a meal, Sao excellence we try? Not complaining of e ã over, not looking forward to going to e Israel, living now with the current, therefore excellent try. Because of the desire to come, due to join the e ã past, should fools wither, As green wipe off spike ".
" (Corresponding I , 6)
Some of the differences between the wise and clever are described in some of the following verse :
"The foolish man lacks the mind,For life, the stupid man has a very different attitude:
Specializes in distracting life, The wise man does not distract, As keeping precious property". (Dhammapada 26)
"The mind up Let loose
with almond undistracted,
Leo high floor wisdom,
wise not worry,
Looking beings melancholy,
no different from standing alpine, Looking fools flat land!" (France Owl 28)
"Please come nh print life n ày As splendid car king, The Beginner's stupid wrecked, Wise does e ắm drunk". (Dhammapada 7)
Sometimes the difference between a foolish person, a mere difference, proceeds to become a fool, stopping being a wise man:
"The fool thinks he is stupid,
So the city has the mind,
The fool thinks with the mind,
It is worth calling the stupid". (Dhammapada 64)
One difference, quite distinctly, is the attitude of the ignorant of the Dharma:
"The foolish though his whole life, Close to the wise, Not knowing the Dharma Like a spoon with the soup. The wise even for a moment, The close to the wise, Knowing the true magic, As the tongue with the soup"
. (Dhammapada 64-65)
Here we have also seen why, the fool often misrepresents the teachings of the Buddha, and the Sage always maintains a righteous , faithful attitude to his teachings: Monks, there are two classes of this person who misrepresent Tathagata What are the two? The person who states Tathagata has said, there is the theory that the Tathagata does not say no theory, and the person who specifies the Tathagata does not say no theory is Tathagata There is a theory. "
"Monks, there are two classes of people who do not misrepresent Tathagata. What are the two? The person who states Tathagata has said that the Tathagata has said theories. And the person who specified Tathagata did not say no theories," Tathagata does not say no theory ". ( Sat I, 72-73)
When we e ã understand defined a location across some teachings of the Buddha, we now have the ability to tr ình covers the basic definitions of wisdom (Pann game, Prajna) in Buddhism v à The power of wisdom leads to enlightenment and liberation.
First, there are some basic definitions of wisdom: "How is it called wisdom? Because there is wisdom, because there is wisdom, so it is called wisdom. What knowledge? What knowledge? (Pajànàti ) This is the suffering. This knowledge is the suffering. This knowledge is the suffering. This knowledge is the path to the cessation. Because knowledge, because wisdom should be called wisdom. (Trung I, 293) ". So wisdom is knowing with wisdom: knowing the facts, knowing the arising events, knowing the cessation events , knowing the path to the cessation events. Expand th beautifully defined n This is the sweet wisdom (Assàda), the knowledge of the dangers (àdinavà), and the wisdom of separation (nissarana) of the dhammas and thus generally there are all seven areas that require wisdom, for one law, or for any event , good or bad. As taking sex as an object, time must be intellectual knowledge, exercise starts, eradicate sex, the path to eradication, the sweetness of sex, the danger of sex and the separation from sex. Knowing that is the wisdom.
Another definition of wisdom is mentioned. “So what is wisdom? Here , the disciple has wisdom, accomplishes the wisdom of birth and death, with the being able to enter the saint into the path of the end of suffering (Sangha II, B page 28) ”. The wisdom of arising and falling, that is, the wisdom of arising and passing away of dhammas, as we have seen before. Now there is a new definition of being able to enter the noble path into the path of end of suffering. The professional term P àli is Ariyàya nibbedhikàya sammàdukkha-kkhaya-gàminiyà (D. III, 237). Here Nibbedhik àya has two ways of translation, one is to enter, go deep into the child the path is capable of ending suffering, that is , it is possible to be liberated from suffering. Monday translating l à capable n antenna puncture organic contraband illegal sex, ignorance, or greed, hatred and delusion to end c Brøndby teammates for an end to suffering. So location wise, beyond n antenna collective insight of departure v à the cessation, c Workers are still able n antenna puncture ignorance to end c Brøndby teammates are liberated. Another definition is to make it even more pronounced, the greater the use of wisdom (Pannà). "Wisdom means winning tri (abhinnàttha), meaning willow tri (parinnattha), meaning ending (pah ànattha)".
So the mind has the ability to overcome tri, that is to know, with Meditation , and this is the Fourth Immovable Meditation . Will be able to vow with a complete final understanding; v à finally able n antenna or cessation of contraband, illegal sex, property illegally, ignorance, cessation of greed, hatred and delusion, end suffering. In order to be clearer, we need to distinguish between perception (sanjànàti) through thought (sannà) , knowledge ( vij ànàti) brought about by consciousness (vinnàna) , and ideas (Jànàti) by ideas (manas). ) taken to. Perception, knowledge and opinion are the three common understandings of the world, leading to an understanding of science, technology, philosophy, pundits and so on. . Buddhism contributed th smooth tri wins and insight understanding through meditation to make th quiet strength needed to man l àm all myself, l àm all be coughing soup. Knowledge leads to a comprehensive understanding , complete, capable of puncturing ignorance, the end of greed, hatred and delusion, leading to an end to suffering. But wisdom is not the end but only a means to liberation. With such wisdom, he is bored with boredom, craving, cessation, abandonment and finally leading to liberation, according to progress. shape like this: "Because boring to dispassion; by dispassion should be freed. In liberation, mind arises know that" I e ã liberation. "He knew:" Birth e ã advantage, Pham happy e ã city, what to do e ã do. Now there is no more returning to this state "(Samyutta IV, 29).
Thus the role of the intellect is to select objects to be perceived, so that the wisdom, and thanks to the new wisdom, it leads to boredom, greed, destruction, renunciation and finally liberation. The objects are many, depending on the method of choice, depending on the c eat of the author, but if the object is different, the practice method is different, the liberation process can be considered the same or similar.
The following are some of the liberation processes, quoted from the Pali sutta, expressing the role of wisdom leading to liberation and liberation of knowledge. In Xa Du, objects need insight l à n mande aggregates: Matter, feeling, walls, h UK, formula, any n mande aggregates n loud, past, future, present; internal or external, gross or subtle, paralysis or victory, far or near, all the five aggregates of attachment need to be discerned: "This is not mine, this is not me, this is not self mine. Thanks to such insight, the Multi- disciple Saints disciplines identity, feelings, feelings , actions, and consciousness. Because of the glass cup should join, so the glass should be freed. In the initial liberation l Daniel understanding: "I e ã liberated". He said: "Birth e ã advantage, virtues e ã city, job to do e ã do, not come back this state anymore" (Secondary I, 138b).
In Đại Hã Kinh , the object needs wisdom is suffering and contraband. The practitioner needs to be wise: " This is suffering"; " This is the practice"; " Here l à Cessation of Suffering," " Here l à the road leading to the Cessation of Suffering." "Here l à the cankers"; " This is pirated or initialized"; " This is the contraband or cessation"; "This is the path to smuggling or cessation." Thanks to such wisdom, such an understanding, his mind is free of Greed, from ignorance illegally. For such liberation, arises an understanding: " e ã advantage, virtues e ã city, what to do e ã do. After the present life, there is no other life "(Trung I, page 279).
In the Sutta , the object that needs wisdom is wisdom . "Hey Cunda, these kinds of preconceptions arise in life, either in relation to the thesis or in relation to the world of discourse, where are these prejudices hidden and where these prejudices are present, only There is a real way of observing them with wisdom: "This is not mine, this is not me, this is not my ego. At that time, there were eradicates of those opinions, "and the elimination of those opinions" (Trung I, 40-40a).
In the Secret Mantra , the chosen object is papancasan-nasankhà: "Hey monks, due to any predestined causes, some obsessive thoughts are haunting a person. If here no g ì worth t uy joy, worth celebrating, worthy of clinging, the so l à the cessation Join t Commissioner newspapers, the cessation golf t Commissioner newspapers, the cessation of chronic t Commissioner newspapers, the cessation organic charity t Commissioner newspapers, the cessation of ignorance t Commissioner newspapers, the cessation serving staff, approval for , fight, avoid controversy, speculative, anti-competitive, cup indirect speech, promising terms. it is here, the evil estate dhamma n ày are destroyed, no remnants " (Trung I, 110).
In the Song Vision, Buddha recounts the experience of Ng aerobic He unenlightened, he e ã use immoral views and good views of how to h tri morality, meditation and wisdom, late c Brøndby teammates brought to the escape, enlightenment. Ng everyone who views the two types of categories: Any good fitness level and range, golf range, damage range, and improved fitness level is cup-range, adosa range, no harmful level. When sex reach, yard games, harm arises, the Bodhisattva wisdom: "The unwholesome reach of me, and the unwholesome reach leads to harm , to harm to people, to harm to both, kill wisdom, partake in negativity, not lead to Nibbana B àn. "When the Bodhisattva arouses such thoughts when the akusala kamma disappears, and the Bodhisattva continues to renounce, eradicate, end the akusala of arising.
When sexual ly range, numerous golf range, no damage range arises, Bodhisattva insight: "The Friendly Games kicks in me; and the improving level do not lead to self-harm, not to hurt people, not to harmful both, intellectual growth, not partake v rushing negativity, e prefer to Nirvana B eat. If the original e quiet, I thought Games reflections on sexual ly range, numerous golf range, no harmful level, not from If we are in the daytime, we contemplate contemplation about sensuality, no anger, no harm, not from predestined relationships, we feel fear. When the body is tired, the mind is agitated, When the mind is agitated, the mind is far away. calm down. Then, within himself, I reassured, settled down. (Trung I, 116-116A) ”. With such a calm mind, the Bodhisattva eradicates the five hindrances, witnesses the First Jhana, the Second Jhana, the Third Jhana, the Fourth Jhana; evidence Network network location, Thi label label location, Greed and finally liberated enlightenment ".
Now we mentioned reasons only Israel start to explain the role of p ò of intellectual, human- object to wisdom, v à from the place here, just t ser formula leads to the presence of humans v à attention the originator of the entire n mande aggregates, medium t ser formula only Israel destroyed, leading to the cessation of birth and death v à entire n mande aggregates n ày, such as e ã described in Ai take Đại Kinh (Trung I, p. 261b).
First of all, the Buddha questioned the presence of humans (Bh UTA), the presence of this took four informal eating l àm predestined, do warm up, as born seminarians, do exist, and once four dishes eat n ày cessation th ì also terminate the presence of this organism. Creature e ã by four dishes eat l àm practice making sensual arises by feeling like being initiated, sensuality by contact as being initiated, contact by being made in six precepts, six of a rebirth-mind by a rebirth-consciousness, a rupa by a practice-consciousness, practice by practice, do ignorance set to start. So the grace of ignorance has action, predestined dhamma has consciousness, kamma-citta has nama rupa, kamala-rupa has six-kamma, kamala-citta with vipāka, kamma-vera-vedra, vipākha, vera-vera-vedra. Being, being predestined to be born, predestined being born has old age, grief, compassion, suffering, pros and cons. Thus is the beginning of the whole five aggregates.
Thus, due to predestined birth, there should be old age, so predestined should be born, so predestined should exist, so predestined should have prime, due to predestined life should have love, due to predestined contact should have life, due to the six origin should have contact, due to kamma-rupa, there should be six lands, so kamma-consciousness should have kamma, so kamma-consciousness should have consciousness, so kamma of ignorance should have onion. Thus the Buddha confirms the birth of all suffering, ie human beings with the formula: "This is present, this is present. This is born, this is born". (Imasmin sati, idam hoti, Imass uppad , idam uppajjati).
From predestined birth, the Buddha came to reason alone . Do ignorance kill the renunciation in a complete manner should kill. Because action should kill consciousness, due to consciousness kill should kill identity, due to identity kill should kill six countries, because six countries should kill kill, contact kill should kill kill, life should kill kill craving, so love kill should prime killer, due to killer should kill, due property should kill kill, due to birth kill, so old, dead, melancholy, compassion, suffering, pros, brain kill. Such is the whole five aggregates of aggregates.
Thus due to birth should kill old death. Because mortal should kill, due to prime kill should kill, due to craving should kill, due to life should kill kill, kill because life should kill kill, due to kill should kill six, kill because of identity should kill six countries kill, due to the six countries should kill, kill by identity, should kill six, so kill kill should kill identity, due to kill should kill, due to ignorance should kill. Thus the Buddha verified evidence of only Israel kill with the formula: "This is not present, so it is not present. The n ày kill, so here kill". (Imasmin asati, idam na hoti. Imassa nirodh well, idam nirajjati) The yogi, with the wisdom of knowing the only two formulas, arising and falling away, should, after observing the precepts, after witnessing the four Zen samadhi, when the six doors come into contact with the six senses, he does not crave for the six senses, he does not hate for the six senses, he lives peacefully on the body, with an immeasurable mind. He real as intellectual tri-liberation mind liberation. Thanks to them, the unwholesome phenomena are completely eradicated . Thus, he gave up reciprocal response, any sensation arises, he does not rejoice, does not welcome, does not immerse before it. V ì joy he has no option, no welcome, no wrecked before, if l Cardinal start of Israel, for the feeling, that is to eradicate sexual rapture no residual t Oh. Due to his sexual pleasure, the killer should kill, because the killer should kill, because the kill should kill, because the kill should be old, die, grief, compassion, suffering, pros, the brain dies. Thus is the cessation of the whole five aggregates .
Thus, with the wrong objects such as the five clinging aggregates, suffering and contraband or, opinions, ideas, the unwholesome and good, the dependent origination, the wisdom of a role ò key insight responsibility of subjects, willow tri objects, late c Brøndby teammates make an end to the illegal or attained Arhat.
For n êu clearly defined v à intellectual role further, we recorded after this one v whosoever shall quote from Buddha Pali Canon to demonstrate the interpretation tr Israel:
"All acts of impermanence
With Tue, contemplating that,
Suffering is tedious,
Main pure road.
All the suffering , With Tue, contemplate that,
Suffering is tedious,
The pure way.
All non-self,
With Tue, contemplate that,
Suffering is tedious,
The pure way ".
"Seeing the suffering and Suffering
Seeing overcome suffering,
Seeing A bar drink eight industries,
D preferred to suffer n ão take". (Dhammapada 191)
"meat eyes, eye gods,
Supreme, intellectual eye,
all three types of eyes that
Uncle's Supreme,
A. ã statement presentation ...
From this start position l Israel.
Tue labeled ultimate
Who can see that eye Deliver all suffering . ” END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.31/12/2019.
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