Knowing and Seeing Knowing and Seeing.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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METHODOLOGY 8

Buddha's wishes for his disciples
and teachings

(Lecture on the occasion of Vesakha holiday ) 

Buddha Relinquished Longevity  [1]

Last summer ( Vassa ), Buddha spent in the village Veḷuna . At that time, a severe pain arose in Him. On the full moon day of Asāḷha (June), a sharp back pain suddenly attacked him, due to his previous karma.   

In one of his lifetimes, Buddha was a martial artist. He once defeated an opponent and broke his back. The unwholesome karma that when ripe has given its fruit, it was ten months before the day of his enterment in Unless Nirvana. It is so strong that it lasts until death. Such a miserable feeling is called "life (suffering) ends at the time of death" ( maranatikavedanā ), that is, it stops only when death occurs [2] .

The Buddha prevented that suffering from arising by entering into Arahattaphala samāpatti and making a decision ( adhiṭṭhāna ). First, the Buddha entered Arahantship based on seven ways of contemplating rupa ( rupa sattaka vipassanā ). After the practice of those practices was completed and right before he entered into Arahantship, the Buddha decided: "From today until the day of Nirvana, may these sufferings not arise." , then He entered the Holy concentration. A-la-Han Holy result is the result of A-la-Han with Nirvana as the object, arises continuously for a long time. Due to the practice of vipassanā  before that perseverance and intensity that A-la-Han Han determined to be so intense and persistent. It was thanks to the effort of vipassana's enlightenment and concentration that suffering did not arise in the remaining ten months until the Buddha's Great Nirvana. But during that time, Buddha had to enter the holy fruit every day.

After the settling season ( Vassa ), the Buddha traveled from place to place, and finally arrived at the Bhikkhu - amnesty - Vesālī . Three months before the full moon day of Vesāka (the full moon of April), that is, on the full moon day of January at the Cāpāla tower ( Cāpāla cetiya ), the Buddha decided to give up onions ( āyusankhāra ossajana ), that is, on that day he decision:    

" Temāsamattameva pana samāpattiṃ samāpajjitvā tato paraṃ na samāpajjissāmīti cittaṃ samāpajjitva cittaṃ uppādasi "
(From today until the full moon of Vesākha we will practice this holy vow of concentration . Then we will not practice that again.)  

Buddha declared his wishes

On that day, in front of them, the Bhikkhu khưu at mahàvana temple's large lecture hall, the Buddha informed him to renounce the practice. He told them bhikkhus:

" Tasmatiha bhikkhave ye te Maya dhammā abhinna desita, te vo sadhukam uggahetva asevitabba bhavetabba bahulikatabba .
(Bhikkhus, I have explained the truth ( dhamma ) which have themselves to win tri for the people. The people need to skillful study, cultivate, practice and practice them regularly).

Thus, the Buddha taught the dharma that he realized. Here the Buddha declares his wishes for Dharma and teaches the Sangha:

1. Sangha need to master His teachings, but mastering them is not enough. This is the first wish of the Buddha.

2. He taught the Sangha to cultivate the dharma. In Pāḷi is often called sevitabbā , which means that we must try to understand this dharma by regular practice, so we translate it into cultivation. This is the second wish of the Buddha.   

3. He eventually taught the Sangha to practice ( bhāvetabbā ) the dhammas. As we cultivate, there is necessarily growth and progress.

What does that mean? When we practice, only good kusala dhammas arise in our mental processes. The good dhammas are, about the good dhammas ( sīla kusaladhamma ), the good dhammas ( samādhi kusaladhamma ) and the good dhammas ( paññā kusaladhamma ). The friendly measures must arise without interruption until the result of A-la-Han. If a disciple ( Sāvaka ) of the Buddha attains Arahantship, then the practice ( bhāvanā)) of them as complete. Therefore, a disciple of the Buddha must practice the teachings of the Buddha until reaching the end, ie the cultivation must be developed until the result of Arahantship. To reach the Arahant we must practice regularly. For that reason, the Buddha gave the " bahulīkātabba " instruction, which means that we must practice on a regular basis. This is the third wish of the Buddha.

Why do these aspirations arise in the process of the mind of the Buddha? [3]

" Yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhikikaṃ ."
(So ​​that this pure teaching can be established and endurable).

That is, maintain this pure teaching so that it can be sustained for a long time.

Our Mission As Buddhists.

Maintaining this teaching without letting go of one's heart is a very important duty of every Buddhist. Therefore, we must try:

- Master (understand) all the teachings of the Buddha.
- Practice the teachings of the Buddha how to understand the dharma through personal experience.
- Practice those teachings until the result of Arahantship.

These are the duties of every Buddhist. As a Buddhist, we must follow these instructions. If we do not follow these things, we are nominal Buddhists and not true Buddhists. In short, someone who follows these three duties thoroughly, he is a true Buddhist. So, today you can decide:

- I will try to master all the teachings of the Buddha.
- We will try to practice those teachings to understand them through personal experience.
-We will practice the teachings of the Buddha until the result of Arahantship.

How We Can Benefit Our Life

If we fulfill these three duties, we can say that we are breathing in accordance with the instructions of the Buddha. Why?

" Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ "
(For peace and benefit to the masses,
 Out of compassion for life,
For the peace and happiness of gods and humankind.)

Only by following the Buddha's instructions can we pass on the Dhamma to future generations as a legacy, and can teach the gods and humans:

- Try to master all the teachings of the Buddha.
- Practice the Buddha's teachings to understand them through personal experience.
- Please practice the teachings of the Buddha until the result of Arahantship.

How Can We Demonstrate Our Faith?

Do you have enough firm faith in the teachings of the Buddha?

In the commentary on the Ghaṭīkāra   [4], it  is said:

" Pasanno ca pasannākāraṃ kātuṃ sakkhissati ."
(Those who have a true belief in the Triple Jewel can show their devotion through practice.)

If a man or woman does not display their faith (in that way) then we cannot say that he or she has a truly pure faith. If you have true faith in the teachings of the Buddha, you must skillfully study those teachings, practice them without stopping before you attain Arahantship. These are important instructions of the Buddha before his death. If we have faith in the Buddha, we must follow these instructions. When we have faith in our parents, we must obey their instructions. Also, the "Father" we are here is the Buddha, we must obey the instructions of our "Father" like that.

What Must We Study And Practice?

What are those teachings? It is [5] :

- The four Foundations of Mind ( Cattaro Satipaṭṭhānā )
- The Four Right Needs ( Cattaro Sammappadhānā )
- The Four Gods ( Cattaro Iddhipādā )
- The Five Faculties ( Pañcindriyāni )
- The Five Forces ( Pañca Bala )
- The Seven Senses ( Satta Bojjhanga )
- the Noble Eightfold Path Ariya Atthangiko Maggo )

In all there are Thirty-Seven Dharma essential for Enlightenment ( Bodhipakkhiyadhamma ). We will briefly discuss these dharma s here. In the Pāḷi Sutta , the Buddha taught the Thirty-Seven Dharma of Enlightenment in different ways according to the tendency of the listener. The teachings of the Buddha in the Pāḷi Sutta can be reduced to these Thirty Seven. If condensed, only Eightfold Path. And if further condensed, there are only the three branches: gender, concentration, and wisdom.   

Fundamentals For Practice

We must first learn "the" world "to practice. Without knowing the precepts, we cannot purify our behaviors. Then we have to learn more samatha to control and focus our mind. If we do not know about meditation, how will we cultivate concentration? If we don't practice, how can we control our mind? After that, we must learn how to cultivate wisdom. If we do not know about wisdom, how can we cultivate wisdom?

Therefore, in order to purify our conduct, to control our mind and to practice our wisdom, we must first understand the Dharma ( dhamma ). Secondly, we have to cultivate and practice that dharma until the Arahantship of fruit.

In the Great Nirvana Sutta, the Buddha encouraged his disciples many times:

" Small silaṃ small samādhi small Panna
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso,
Samādhiparibhāvitā Panna mahapphalā hoti mahānisaṃsā,
Paññāparibhāvitaṃ cittam sammadeva āsavehi vimuccati,
Seyyathidaṃ kāmāsavā bhavāsavā diṭṭhāsavā avijjāsavā. "

(This is gender, this is concentration, this is wisdom.
Samadhi when fully cultivated based on gender will bring great results and benefits.
Tue when fully practiced based on concentration will bring great results, benefits. The
mind when fully trained with wisdom will be completely freed from illegal sex, smuggled property, smuggled ants and ignorance.

We all have a mind. If we can control our mind, based on the precepts, then the strength of that determined mind will be extremely miraculous. The mind can penetrate into the ultimate identity. Sac arises in the form of rupas ( rupa kalāpa ). These syntheses are smaller than atoms (atoms) . Our bodies are caused by the rūpa kalapas   This constitutes the center and the mind which is able to analyze these rupas. Concentration can also penetrate into the ultimate reality of nama (paramattha dhammas), on their causes and on the arising and passing nature of nama-rupas and on them. Insight penetrates these phenomena called wisdom. Tue that progress due to based on gender. Concentration and wisdom form the energy. This power can lead to the attainment of Nibbana, eradicating all craving, afflictions and suffering.

Everyone has the mind. When the mind is fully cultivated through concentration, vipassana (wisdom) can liberate people from the defilements of craving and samsara completely. But that concentration must be based on gender. For home goods, the five precepts are necessary. That is:

- No killing
- No stealing
- No adultery
- No lies
- No drinking or drinking

These five precepts for lay Buddhists are necessary. If anyone commits one of these five, naturally they are no longer a true Buddhist. The Triple Gem rule is also no longer valid. In addition, Buddhists also have to avoid unrighteous livelihoods (wrong livelihood), that is, do not use property acquired by killing, stealing, adultery, lying, stabbing, or speaking. crude or talking in vain. Buddhists also do not engage in five types of nefarious professions: trading in weapons, people, animals for butchering, intoxicants and poisons.

Thus, for Buddhists, gender is very important. In addition to the support for the attainment of Nirvana, the precepts help Buddhists to have a state of happiness at near death - a necessary element for the reborn world. If one's karma is not pure, it is not easy to have a good animal, because at the time of death, those unwholesome actions often cling to their mind and appear in their mind. And by taking one of those unwholesome deeds as the object of the mind, they often come to the miseries after death.

Gender is equally important in the search for happiness and happiness in the present life. Without being virtuous, people cannot find happiness and peace. Normally, a person who has a lot of bad karma will naturally have less of good. But few people have good friends, it is difficult to have happiness and happiness in life.

Meditation and Meditation only

In the Dhammapada, the Buddha taught:

" Yo ca vassasataṃ jīve, dussilo asamāhito,
 Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino ."

(Although living for hundreds of years
 without precepts, without meditation,
 Such a person's life
 is nothing to praise.
 It is better to live only for one day
 .

Why? Because the mind when fully cultivated through meditation can generate deep wisdom, that is, you can see Nirvana, end the cycle of birth and death, destroy all defilements and sufferings.

So we have to practice only meditation and meditation based on gender. When we practice the Only Foundations, we must practice the four foundations of mindfulness ( Cattaro satipaṭṭhāna ):

- Mindfulness of the body ( Kāyānupassanā satipaṭṭhāna )
- Mindfulness of feeling ( Vedanānupassanā satipaṭṭhāna )
- Mindfulness of mind ( Cittānupassanā satipaṭṭhāna )
- Mindfulness ( Dhammānupassanā satipaṭṭhāna )

What is "body" ( kāya )? In Vipassana meditation there are two types of body: rupa ( rūpakāya ) and body name ( nāmakāya ). The rupa is a combination of twenty-eight types of materiality. The body of nama is a group of cittas and their mental states. In other words, two relatives here are the five aggregates ( khandha ) - form, feeling, perception, volition and consciousness.

But the objects of meditation ( samatha ) such as rabbit-like, thirty-two physical forms ( asubha ) and the four elements are also called bodies. Why? They are also monolithic. For example, the breath is a group of rupas produced by the mind. If we analyze these rupas, we will see there are nine types of rupas in each one: earth, water, fire, wind, color, smell, taste, nutrients, and (sound) sound (silent scenery). . The skeleton is also the monolith of chromatic synthesis. If it is a living organism, there are a total of five types of rupa. If we analyze these rupas, we find there are forty-four types of materiality.

In the mindfulness of the body, the Buddha taught two types of meditation: pointed and contemplative. In the body contemplation, he always consists of reciting the breath ( ānāpānasati ) and thirty-two physical references, etc. All of these meditation methods go into the body shop alone. After he has succeeded in meditating only, he switches to Vipassana meditation and sees twenty-eight types of materiality. That is also doing body shop. At the time of distinguished discrimination ( nāmakammaṭṭhāna), when one discerns sensations, it is contemplation; when differentiating the mind, is mindfulness; When differentiating contact, is consistent. But just distinguishing life, mind and contact are not enough to gain insight knowledge. Therefore, we must distinguish the remaining mental states. After having discerned nama and rupa, we must also distinguish their causes in the past, present and future. This is the wisdom distinguishing Nhan Duyen ( paccaya pariggaha ñāṇa ). After wisdom distinguishes Nhan Duyen, that is, when one has reached the stage of vipassanā , one can emphasize on materiality, or feeling, mind, or contact. "Emphasis" here does not mean that the practitioner distinguishes only one state. Practitioners can emphasize identity but also do not forget the name. That is, the practitioner must also distinguish life, mind and dharma[6].

One can emphasize sensations. But feelings are not enough. Practitioners also have to distinguish the mental states of being with them, their bases and their objects. The five faculties and their objects are rupas. As for the mind and the dharma are the same [7] .

So here, vipassanā is impermanent, suffering and non-self inertia of nama-rupas and their causes. The dhamma ceases as soon as they have arisen, which is impermanent. They are suppressed by continuous arising and passing, which is suffering. In the law there is no self, nothing sustainable, permanent and immortal, that is non-self. The distinction between impermanence, suffering and non-self of mentality and materiality and their causes are called Vipassana meditation. When a meditator practices meditation and contemplation, one can say that he is practicing the four foundations of mindfulness.  

When one practices the four foundations of mindfulness, one has to initiate all four righteous thoughts. That is:

- Diligent effort to prevent unwholesome dhammas from arising
- Effort to eradicate unwholesome dhammas that have arisen
- Efforts to give rise to unwholesome dhammas (concentration for good deeds, assassination of good dhammas, Saints of good deeds, etc.) )
- Diligent practice of goodness to Arhat.

Practitioners must behave like? Practitioners must follow the four foundations of mindfulness. When onions need to initiate all four types of diligence just mentioned, "even if our flesh and blood are dry, only bones and tendons remain, we will not give up this meditation."

When practicing, practitioners must have the Four Gods:

- Sex ( chanda ): longing and perseverance to reach Nirvana.
- Needs ( vīriya ): diligent and persistent effort to attain Nirvana.
- Mind ( citta ): the mind is persistent and intense in order to attain Nirvana.
- Competence ( vimaṃsa ): insight knowledge and perseverance to reach Nirvana.

If we have such a strong desire, we will reach the goal. There is nothing that cannot be achieved if there is enough ambition. With effort, mind and competence, nothing is impossible to achieve.

When practicing and contemplating based on precepts, we must also have the five sense bases. That is:

- Faith ( saddha ): solid faith in the Buddha and his teachings.
- Ton ( vīriya ): applying diligence strong enough.
- Mindfulness ( sati ): there must be strong enough concept on the object of meditation. If it is meditation only, it must be an object like the breathing breath ( ānāpāna nimitta ) or kasiṇa ( kasiṇa nimitta ). If it is insight, it must be nama, rupa and their causes.
- Samadhi ( samādhi ): there must be concentration strong enough on pointed objects and insight.
- Wisdom ( paññāṇa ): must have a full understanding of the objects of meditation and Vipassana.

These five mental bases will control the mind of the practitioner, so that it does not deviate from the Eightfold Path, leading to Nibbana. If one does not have one of these faculties, one cannot reach its goal. The practitioner cannot control his mind. These five faculties have the power to control a person's mind, so that he does not leave his meditative object. This power is also called willpower (bala). On the meaning of willpower , the five mental bases are called the five forces ( pañcabalāni ).

In addition to the four foundations of mindfulness, the Seven Paths of Mind ( satta bojjhaga ) is also very important. That is:

- Sati ( sati )
- Dharma ( dhammavicaya ). This is insight knowledge.
- Diligence ( vīriya )
- Joy ( pīti )
- Calm ( passadhi )
- Concentration ( samādhi )
- Discharge ( upekkhā )

Finally, there is the Noble Eightfold Path ( Ariyo aṭṭhangiko maggo ):

- Right ( sammā diṭṭhi )
- Right Thinking ( sammā sankappa )
- Right Speech ( sammā vaca )
- Right ( sammā kammanta )
- Livelihood ( sammā ajiva )
- Right Effort ( sammā vayama )
- Mindful ( sammā sati )
- Right concentration ( sammā samādhi ).

In other words, it is the precepts, samadhi and wisdom. We have to practice this Triple School systematically.

All have 37 Enlightenment Dharma. The Buddha's wish is that his disciples must master these 37 Dharma and practice them until the result of the Arahantship. If we do that, we can pass it on to future generations. Thus, we and future generations will receive benefits in this life until we attain Nibbana.

Buddha's Advices For Monks.

In the Great Nirvana Sutta, the Buddha added:

" Handa dani bhikkhave āmantayām vo,
vayadhammā sankhāra appamādena sampādetha ."

(Bhikkhu khưu, all onions (compounded vi) must suffer the destruction,
So strive should not be easy duu.)

All nama-rupas and their causes are collectively called sankhāra (actions ) because they are created by their respective kalpas. The act is always impermanent.

Practitioners should not forget about this impermanence. It is because of forgetting the impermanence (of the dhammas) that you crave for yourself, for your children, for your family, etc. If we know that everything is impermanent, in our lifetime, we will try to get rid of it. Therefore, you should not forget the Buddha's encouragement: "All actions must be ruined, so strive not to be easy!"

The Buddha taught:

" Na ciraṃ Tathāgatassa Parinibbānaṃ bhavissati.
It tinnaṃ māsānaṃ accayena Tathāgato parinibbāyissati ".

(The time of the Tathagata death is coming,
Three months from now, Tathagata will enter the Great Nirvana.)

That means He will completely destroy. It is indeed sad to hear those words. Buddha also said:

" Paripakko vayo mayhaṃ, parittaṃ mama jīvitaṃ. "
(My age is now too old, my life expectancy is short.)

Then he described his old age to Venerable andananda:

"Hey andananda, I am now old and weak, I have passed five months,
I am eighty years old, I have gone through life.

Like an old car, this Ānanda, being held together with many difficulties, as well as Tathagata's body, only when supported can it continue to exist.

That is, Ānanda, only when the Tathagata does not affect the external objects, with the elimination of a sensation, an awareness and the abiding of General Tam Dinh,  [8] will one's  body be at ease. "

" Pahāya vo gamissāmi, kataṃ me saraṇamattano. "
( Say goodbye to people leaving, just rely on yourself.)

That means he will enter Nirvana and leave everything. He created his own refuge with the fruits of Arahantship.

"Therefore, Oanda, be an island to yourself, depend on yourself, do not seek refuge on the outside; take Dharma as an island, take France as a refuge, do not seek refuge any other.

And this Ānanda, a bhikkhu, is an island for himself, a refuge for himself, not seeking refuge outside, taking France as an island, taking France as a refuge, without seeking refuge how is it different? "

The answer of the Buddha is as follows:

" Appamattā satimanto susīlā hotha bhikkhavo
Susamāhitasankappā sacittamanurakkhatha ."

(So, bhikkhus, be diligent in mindfulness and clean morality.
With firm determination, guard your mind.)

" Susīlā hotha bhikkhavo ", meaning, "Hey bhikkhus, you must try to purify your virtue. You must strive to be bhikkhus who have complete moral conduct." This means we must cultivate the school world, that is, right speech, right action and right livelihood.

" Susamāhita " means, we must practice concentration, ie right effort , mindfulness and concentration. " Sankappā ", meaning wisdom, right understanding and right thought.

" Appamattā " means to see, with vipassana , impermanence, suffering and non-self in actions.

" Satimato " means that when we practice the Three Learnings - Precepts, Concentration, Wisdom - we must have enough mindfulness.

So we need to be mindful and diligent. Mindfulness of what? Mindfulness of the four foundations of mindfulness, nama and rupa, in other words, we must be mindful of the actions.

Finally, the Buddha said:

" Yo masmiṃ dhamma has appamatto vihessati
pahāya jātasamsāraṃ dukkhassantaṃ karissati. "

(Anyone who zealously pursues the Dharma and the Law ( dhamma - vinaya ) will pass the cycle of birth and death, ending all suffering.)

Thus, if we want to end samsara, we must follow the teachings of the Buddha, the Eightfold Path. Let us strive for effort before death occurs.

May all beings be happy and happy.

Note:

Gotama Buddha has three types of result:

1. A-la-drought Saint Fruit Determination after ( maggānantra phala samāpatti ) [9] . This is the Arahantship of Fruits and Fruits that comes right after the good karma of Arahantship ( Noble Arahant-Path wholesome kamma ). It has the characteristics of non-fruitless cockroaches and is referred to as the resultant moment ( khaṇika phala samāpatti ). Three mind-na mind results being born immediately after Arhat Holy Buddha's mind belongs to this category.

2. A-la-Han Holy Result of the present ( valañjana phala samāpatti ). This is an A-la-Ara-drought that lasts that an Arhat can enter at any time. This resultant meditation is considered to be the enjoyment of tranquility and peace of Nirvana and is also referred to as a type of momentary concentration. The Buddha frequently entered into this proof, even while he was giving sermons, when the audience was happy to say " sādhu, sādhu " (wholesome, wholesome). Here must be understood that, just a short moment between the time of Dharma, when people are happy to say " sādhu ", the Buddha entered this determination, and then immediately went out to continue the sermon.

3. A-la-drought Holy Fruit Dinh maintains life ( āyusankhāra phala samāpatti ) [10] . This fruit always follows vipassanā ( insight ) with seven ways of contemplating and seven ways of naming. These are practiced by the Bodhisattva at the level of Enlightenment under the Bodhi tree and every day from the time his back pain appeared in the village of Veluna until the day of his Nirvana. When about to complete the work of assassination and enter Arahantship of Results, the Buddha decided: "From today until the day of Nirvana, this suffering will not arise." Then He continued to return vipassanā to enter A-la-Han Holy Result.    

The difference between the moment of the resultant and the momentary action to maintain life is that the vipassana comes first. An-an-A-la-drought Holy Fruit Determination is the enjoyment of peace and calm of Nirvana preceded by a method of entering into ordinary insight. Whereas the Arahant of the Fruit of Life maintains the life of life preceded by a method of higher insight which requires great effort, which is the practice of the seven forms of contemplation ( rūpusattaka ) and seven how to list ( arūpusattaka). The other in terms of the result is that the moment of the A-la-la-Arahant of Fruition is only suppressing a miserable life in the course of that samadhi, like a stone falling into water only through water for as long as it lasts. of it, then the duckweed covers it again. And the Arahant of the Fruitful Fruits maintains a life span that can suppress the pain for a set period of time (as the Buddha decided here for 10 months), like a healthy man rushing into a lake and clean parrots. those ferns so that they will not be covered in a considerable time. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.