The meaning of the word practice in Dharma is to correct human wrongdoing into correct behavior, but what drives it? In fact, all bodily and verbal acts are just the manipulating tools of "consciousness".

   I. INTRODUCTION.VIETNAMES TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

The purpose of Buddhism education is enlightenment and liberation. In a more understandable way, the birth and education of the Buddha had only the sole purpose of how to reduce the unhappiness, suffering of human life, instead living a free and happy life [1] . Enlightenment is our understanding in accordance with the laws of nature, depending on that law to come up with an appropriate way to deal with a particular event that we want to solve. Right understanding is called enlightenment. Liberation is freedom from afflictions in life, which is based on enlightenment, not ignorance, nor is it disorderly perception or magical words. Where there is enlightenment, there is happiness; where there is happiness there is enlightenment. This is the basic principle for us to learn or practice in Dharma.

After the Buddha attained enlightenment under the Bodhi tree, out of compassion for sentient beings, because sentient beings spoke dhamma. All those teachings are not outside the realization of the Buddha.

But in fact, the qualifications of everyone in society are not the same, intelligent people, obsessive people, culture, customs, beliefs are also different, he cannot take any dharma as the standard. Teaching for everyone, but based on the knowledge of each person that establishes the dharma, so His teaching has different high and low meanings [2], but no matter what The ultimate goal is still to guide people to enlightenment and liberation. That is the stance and method of education of the Buddha.

After the Buddha's death for more than 100 years [3] the Sangha's internal rift began, stemming from the controversy over the precepts. The different residence in space and time leads to disagreement about the precepts, or due to the dissimilar doctrine that forms different precepts, these two cases are likely to occur [4].

The cause of this disagreement, we need to find out the factor of the active area of ​​Buddhism. When the Buddha was still alive, the area where the Buddha and the Sangha operated were limited to the Ganges river basin, and the monk's life at that time mainly lived in the mountains, migrating from this place to In other places, life is simple, using alms as a means to feed the body, objects only have 3 y to cover the body, alms bowls for alms and the tools [5] to sleep. But after the Buddha's death, the activities of the Sangha no longer had such a simple way of life, especially until the time of King Asoka, Buddhism was devout and supported by the king, so it was spread throughout. all parts of India, even abroad. Since then, the pagoda appeared. The Sangha life had a settled life, no longer lived in the forest and mountains.

The idea of ​​social integration to promote the Dharma certainly cannot help but be influenced by the economy, politics, ideas, culture, beliefs ... of each different locality. That is the cause of disagreement about the precepts. The result of this discord led to internal Buddhism itself divided into two major sects, Venerable Venerable and Venerable Venerable. From these two main factions gradually formed at least 18 or 20 sects [6]. This is called the period of the Buddhist sect, unfortunately the source of this era has been lost, currently only 7 treatises of the Dong Diep sect are archived in the Theravada Pāli scriptures, and 7 treatises. and the treatise of the Abhidhamma Pitaka of the Sàrvastvadin sect in Chinese translation in the Great Reformation of the Abhidhamma Pitaka. In addition to the two sources of material from these two sects, the Sutras,

Through these two sources of data, especially the 7 treatises of the Rightist sect, which can represent the thought of the sectarian Buddhist period, flourished for a while. At the same time, it is the basis for forming Mahayana Buddhist thought. According to scholars said that, after the Buddha's death about 500 years, Indian Buddhism has moved to a new stage, sectarian Buddhist thought gradually weakened, Mahayana thought - Prajñā flourished. onions. This is called the Mahayana Buddhist period. The representative scriptures of this period can be said as "The Prajnaparamita", "The Sutras of the United States", "The Sacred Scripture", "The Sacred Scripture", "The Sacred Scripture" ...

Thereby shows, stances and ideas of the different sects; From different thoughts lead to different practice methods. That difference does not mean that this method is right, that method is wrong, it just means the means, leading sentient beings together to the enlightened world, by different methods, like the water of a hundred rivers. all flow to the sea.

This article, the writer has no ambition to present all the practice methods of the sects in Buddhism, only introduces a practice method in Theravada Buddhism, with content learn, cultivation methods. What is the practice in Theravada Buddhism? Or in other words how to get rid of unhappy sufferings in our daily lives.

The source of material that the writer used here is the A Ham and Nikàya Sutra, namely the  "All Gonorrhea Or"  (Sabbasavasuttam) [7] No. 2, in the Majjhima Nikàya), the Vietnamese translation by HT. Thich Minh Chau, published by the Vietnam Buddhist Research Institute. Similar to this sutra according to the source of the North Vietnamese tradition is  "the Sutra of the  Rooster" [8]   in the "Kinh Trung A Ham" by the Hai Duc Buddhist College Nha Trang, published in the year by the Vietnam Buddhist Research Institute. 1992. In addition to these two sutras, the writer will quote a number of other sutras related to the topic of discussion, with the aim of hoping to clarify the presented problem.

The main content of these two sutras, the Buddha stood on the stance "Enlightened Man" and the specific object he talked to was also "human", so what he presented was the problem. matters closely related to people, not those of sublime philosophy or myths. The problems that He presents in this sutra are very practical, have a close relationship to human life, liberating human suffering. He bases on the laws of human psychological and physical activity to analyze the source of human suffering. As a result of this analysis, he listed seven causes, roughly divided into two aspects, material and spiritual. Which elements of suffering belong to material, in order to solve it, to get rid of material material, such as people's need to have food, clothes, houses, medicine ... but anyone who lacks these means, of course suffering, due to lack of material, these kinds of suffering cannot be disposed of with the spirit, but must take things substances to get rid of, such as an empty stomach, and when eating rice is full right away; all the suffering of scratching, an empty stomach, unable to read books, recite sutras or recite Buddha's words, and end suffering. That is why the Buddha stated that people who want to get rid of these kinds of suffering need to deal with them physically, not mentally. On the contrary, any state of suffering is mental, that is, lack of understanding, it is necessary to use the spirit to deal with it, not the matter. In this case, the Buddha said, one who wants to get rid of these states of suffering must take knowledge to get rid of it, such as taking an exam, if the candidate does not prepare a complete test, lack of specialized knowledge, when the exam of course, suffering, this suffering is due to lack of knowledge, not lack of material. On the contrary, candidates prepare their homework well, have good professional knowledge, and when they take the exam, they will feel comfortable, not fearless. The worries and misery of exams are due to lack of professional knowledge, wanting to end this suffering, just by cultivating that specialized knowledge, not being able to take the material or go out but can eliminate defilements. That .. This is the original Buddhist practice point of view. Whether this viewpoint can help our daily life or not depends on the understanding and judgment of each person. Before we introduce the content and meaning of this sutra, we need to understand the Buddha's view on practice. This suffering is due to lack of knowledge, not lack of material. On the contrary, candidates prepare their homework well, have good professional knowledge, and when they take the exam, they will feel comfortable, fearless and fearless. The worries and misery of exams are due to lack of professional knowledge, wanting to end this suffering, just by cultivating that specialized knowledge, not being able to take material or go out but can eliminate defilements That .. This is the original Buddhist practice point of view. Whether this viewpoint can help our daily life or not depends on the understanding and judgment of each person. Before we introduce the content and meaning of this sutra, we need to understand the Buddha's view on practice. This suffering is due to lack of knowledge, not lack of material. On the contrary, candidates prepare their homework well, have good professional knowledge, and when they take the exam, they will feel comfortable, not fearless. The worries and misery of exams are due to lack of professional knowledge, wanting to end this suffering, just by cultivating that specialized knowledge, not being able to take the material or go out but can eliminate defilements. That .. This is the original Buddhist practice point of view. Whether this viewpoint can help our daily life or not depends on the understanding and judgment of each person. Before we introduce the content and meaning of this sutra, we need to understand the Buddha's view on practice. When taking the test, candidates will feel comfortable, not fearless and anxious. The worries and misery of exams are due to lack of specialized knowledge, wanting to end this suffering, just by cultivating that specialized knowledge, not being able to take material or go out but can eliminate defilements That .. This is the original Buddhist practice point of view. Whether this viewpoint can help our daily life or not depends on the understanding and judgment of each person. Before we introduce the content and meaning of this sutra, we need to understand the Buddha's view on practice. When taking the test, candidates will feel comfortable, not afraid and not worry. The worries and misery of exams are due to lack of professional knowledge, wanting to end this suffering, just by cultivating that specialized knowledge, not being able to take the material or go out but can eliminate defilements. That .. This is the original Buddhist practice point of view. Whether this viewpoint can help our daily life or not depends on the understanding and judgment of each person. Before we introduce the content and meaning of this sutra, we need to understand the Buddha's view on practice. can not take matter or go out but can eliminate those defilements. This is the concept of practice in Buddhism in the original. Whether this viewpoint can help our daily life or not depends on the understanding and judgment of each person. Before we introduce the content and meaning of this sutra, we need to understand the Buddha's view on practice. can not take matter or go out but can eliminate those defilements. This is the concept of practice in Buddhism in the original. Whether this viewpoint can help our daily life or not depends on the understanding and judgment of each person. Before introducing the content and meaning of this sutra, we need to find out how the Buddha's view of practice is.

II. The Buddha is ONLY a Master

Up to now, Buddhism is known to everyone as a "religion". In fact, the concept of "religion" has a "mystical" meaning "metaphysical", that is, the promotion of the powerful role of the god. If we stand from this perspective Buddhism, then Buddhism is not a religion, because Buddha denies the creator's supremacy or the power of the god even himself, whether he is that is called  Buddha  or  God. The concept "Buddha" (Buddha) is a gradual past, denoting a human being "enlightened", no longer deluded, it does not mean that one has the power, the right to reward and punishment. The existence of suffering or happiness of each being is created by sentient beings, no one has the right to give one person joy, force the other to bear sadness, the law of cause and effect is very just. If we see the Buddha as the messiah, it just means, He knows the cause of that suffering very well, and knows both the cure and the medicine to cure it, but He There is no power to force one or the other to take this or that medicine. Drinking or not treating it or not is the right of beings, not Buddha. If we look at Buddhism from this perspective, it can be said that Buddhism is a religion with a pure educational system, with the motto to create conditions to help people see the truth for themselves, to achieve a life of peace and happiness right in this life. Buddha was the founder of Buddhism, but he denied his own theological aspect. Leading beings to the path of liberation to enlightenment, he likened himself to a person Dao Master ”[9], who gives the way, for sentient beings to depend on it to the verge of enlightenment, is not someone with the full power to bless anyone. Concerning this meaning, in the "Sutra of A Ham", the Buddha likened himself to the  physician [10] . What is called a physician? The Buddha describes the four characteristics of a physician as follows:

1-  Determination of disease

2- Know the cause of the disease

3-  Know how to treat the disease

4-  The treatment is finished no longer recurring .

These are the four characteristics of a physician, in other words, the duty of a doctor. However, there is one thing we need to understand, no matter how talented the doctor is, exactly how the diagnosis is, the patient does not want to be treated, or does not follow the doctor's advice. , then the doctor also succumbed to the disease. Likewise, the Buddha likened himself to the "Doctor", with such a meaning, he defined his role and responsibility in saving sentient beings from the sea of ​​suffering of samsara, as just a "Dao Master" or "Medicine" only; He does not accept the dependence of sentient beings, and denies the "mighty" function of God or Himself. He said that it is we who decide to choose between a happy life and suffering, not God or Buddha. The Buddha's duties and responsibilities show everyone that life is suffering, the cause of suffering; At the same time, he also shows us that, in addition to that miserable life, there is a peaceful and happy life, and the path to this peaceful and happy realm, it is his duty and responsibility. What are the duties and responsibilities of living beings? It is work study law  and  practice . It means that sentient beings who want to get rid of suffering, to have a peaceful and happy life, must understand the human ethics, the principle of living in society, That principle that ethics he presented ( sentient beings must practice according to the method taught by the Buddha, in order to get rid of our mental defilements by ourselves, not sit there waiting, or ask him to reduce sin. bless you to be happy. Human suffering from ignorance appears, ignorance, it is right in each of us, not a "thing" can ask and give, but each person has to practice, to open up wisdom, eliminate self-suffering. That is why the Buddha taught:

“ Hey A nan! Make your own  island, and support yourself. Take the dharma [11]  as an island, as a refuge, do not take any other place as a refuge, an island, do not lean anywhere else ” [12]  .

This teaching gives us the very clear meaning of the Buddha's role in transforming sentient beings. The Buddha is just the one who shows us the way to enlightenment, who gives the principle of life for everyone to depend on it to practice, to achieve happiness and happiness, that is the role and responsibility of virtue. Buddha. Whether we can achieve this liberation or not depends on the efforts of each individual and every living being to study the dharma and practice. Practicing or not practicing Buddha's teachings is the duty and responsibility of each person, not the responsibility of the Buddha. This is the spirit of freedom and equality in Buddhism, a characteristic feature of the original Buddhism, it not only upholds the duties and responsibilities of each individual but also expresses the spirit of freedom of thought and respect. respect for each person's freedom of choice, The Buddha did not have the right to force anyone to believe and follow what he taught [13]. Therefore, the question of enlightenment and liberation belongs to the individual duty of each being, not the responsibility of the Buddha. It is the free spirit of Buddhism that is respected and appreciated by the world today

Through this passage, it suggests to us a deeper understanding of Buddhism. The Buddha's position is just a  teacher  or a physician. The responsibility of the master is only the guide, showing us which path is the path to liberation that should be taken, and which path is the path leading to suffering to avoid. It is the responsibility of a physician to correctly diagnose the disease and to show the cure for the disease. If the Buddha is the "Teacher" or the "Medicine Doctor", then his responsibility has been fulfilled. The remaining problem is the patient's, the sentient's, that is, if we think that we are a lost person, then we must follow the instructions of the master to escape the dangerous path. there; If we think that we are sick, then what we need to do is follow the instructions of the physician, to heal our own illness. The instructions of the guru or the physician, represent the teachings of the Buddha, We want to know what the Buddha taught, we need to learn the Dharma, not stop at believing, without understanding and not practicing His teachings. If so, the life of enlightenment and liberation is still far away.

III. RELATIONSHIP BETWEEN TRUST AND UNDERSTANDING

In most of the scriptures of the Abhidharma Sutta or Nikaya, the Buddha always emphasizes the intellectual role in eliminating human suffering, it is like the sword of the swordsman, ready to kill all enemies. ; lack of it like a farmer lacks farming tools and techniques, no matter how fertile the field is, rice or crops do not come from anywhere. Also, if the Buddhist or the monastic wants to get rid of defilements, if he does not study the Dharma, without wisdom, ignorance does not take anything to eliminate, enlightenment is difficult to achieve, liberation is not due to any place. It can be said that the role of wisdom occupies an important position in the career of training and fertility. Therefore, the first teaching in the  "All Gonorrhea"  , the Buddha affirmed:

“Hey, monks! I preach the cessation of contraband or let the knowers see it, not to the unknown, to those who do not. " [14]

Here, the concept of knowing and seeing is only for human understanding, which means to know morality, discern and see right and wrong, good and evil. Between evil and good is not clear, between right and wrong is not clear, how to talk about practice, hoping to correct mistakes, pray for liberation? The right and good deed the Buddha advises the bhikkhu to develop and practice, which deed does not belong to the unwholesome dhamma, the Buddha advises to give up (See "The Sutra of the Precepts of the Brahmin in Amla forest" in the "Kinh Trung Bộ). The right job is a job in accordance with the truth, is the principle of human life. For example, the living needs of humans need to have 4 types of food [15]  to nurture and sustain life. In it,  the real group These are the types of food or drink to nourish the body, indispensable must-have, while people still carry these five aggregates. If there is a lack of the necessary material for the body, when sickness arises is inevitable, disease appears that means suffering arises. Then when hungry, thirsty, unable to recite the Buddha's sitting meditation and praying for the end of hunger and thirst, because hunger and thirst is the suffering stemming from material deprivation, wanting to end this suffering, must eat or drink. Only drink can end suffering. However, there are some religions that advocate that people want to end suffering, need to practice "austerity", which is torture of the body, including the form of fasting, namely, the sect. Jainism. Even in Buddhism, there are some people who exaggerate the practice of asceticism, fasting or wearing ragged clothes, claiming it is cultivation. Please say, Cultivation is not about starving or eating well, dressing well or badly ... being hungry and full, dressing well or in ugliness has nothing to do with cultivating, a cultivation story is how to use material properly, if full. If it is harmful to health, you should not eat too full. If hunger is harmful to your health, affects your practice, you should eat a little more; If the economy is good for the masses' life, then wearing good cloth, good driving is also good, not because wearing nice clothes and driving well is not cultivating, if the economy of the temple is low, the Buddhist life is still poor then we wear good clothes, good driving is not recommended, not not wearing good clothes, good driving is cult. The Buddha's experience shows that practicing asceticism and enjoying a life of pleasure are not beneficial for spiritual development, achieving enlightenment. Based on real experience shows, Having an obese body or a sick body does not bring a clear mind. Being too fat or sleepy and lazy, being too sick, being tired, having weak health, are all bad influences for practice. Therefore, Buddhism advocates a way of life with the spirit of "lack of education", which is the most excellent way of life for a life of virtue. Thus, understanding (wisdom) is the decisive role for the liberation of human suffering

Another point that needs to be clarified here is the concept of "good" and "unwholesome". What is called "good" and "unwholesome"? According to Nikaya's scriptures, this concept is defined by the Buddha as follows:

“ The works that benefit others benefit people, both are good works; the actions that do not benefit us, do not benefit others, or do not benefit both are bad deeds ”[16].

Here, the concept of "benefit" means only for spiritual benefits, benefits for the enlightenment of truth, it does not mean material benefits, because the Buddha said that the root is deep. Far from human suffering is ignorance or inanimate [17]. This meaning of ignorance, described by the Buddha with a technical term is "fundamental defilement", ie greed, anger and ignorance. They are the three motives, the cause for all afflictions to arise, so they are called the "basis". But after all, these 3 basic afflictions, ignorance are the most important, are the root of greed and aversion, because the motivation for greed and anger is ignorance, if wisdom is lit up then greed and anger cannot be shown outwardly. Thus, craving and aversion are the outward manifestations of ignorance, a shadow of ignorance or in other words, ignorance is the guide for desire and aversion to perform. Why does greed and anger appear? When the five sense faculties (eyes, ears, nose, tongue and body) come into contact with the five mental faculties (the auditory tones, sweet flavors and emotions), if the five sense objects are beautiful, greed arises; On the contrary, if these five objects are ugly, dislike, anger arises, this greed and aversion are motivated by ignorance, if ignorance is not there, greed and hatred will not. Thus, eliminating ignorance is also eliminating greed and anger. Eliminating suffering, if only greed and anger are eliminated without paying attention to eliminate ignorance, that means: "Weeding does not eradicate." By doing so, the grass appears to have been removed from the surface, but in fact the root of the grass has not been pulled, it will surely grow again later. Why does greed and anger appear? When the five sense faculties (eyes, ears, nose, tongue and body) come into contact with the five mental faculties (the auditory tones, sweet flavors and emotions), if the five sense objects are beautiful, greed arises; On the contrary, if these five objects are ugly, dislike, anger arises, this greed and aversion are motivated by ignorance, if ignorance is not there, greed and hatred will not. Thus, eliminating ignorance is also eliminating greed and anger. Eliminating suffering, if only greed and anger are eliminated without paying attention to eliminate ignorance, that means: "Weeding does not eradicate." By doing so, the grass appears to have been removed from the surface, but in fact the root of the grass has not been pulled, it will surely grow again later. Why does greed and anger appear? When the five sense faculties (eyes, ears, nose, tongue and body) come into contact with the five mental faculties (the auditory tones, sweet flavors and emotions), if the five sense objects are beautiful, greed arises; On the contrary, if these five objects are ugly, dislike, anger arises, this greed and aversion are motivated by ignorance, if ignorance is not there, greed and anger will not. Thus, eliminating ignorance is also eliminating greed and anger. Eliminating suffering, if only greed and anger are eliminated without paying attention to eliminate ignorance, that means: "Weeding does not eradicate." By doing so, the grass appears to have been removed from the surface, but in fact the root of the grass has not been pulled, it will surely grow again later. On the contrary, if these five objects are ugly, dislike, anger arises, this greed and aversion are motivated by ignorance, if ignorance is not there, greed and hatred will not. Thus, eliminating ignorance is also eliminating greed and anger. Eliminating suffering, if only greed and anger are eliminated without paying attention to eliminate ignorance, that means: "Weeding does not eradicate." By doing so, the grass appears to have been removed from the surface, but in fact the root of the grass has not been pulled, it will surely grow again later. On the contrary, if these five objects are ugly, dislike, anger arises, this greed and aversion are motivated by ignorance, if ignorance is not there, greed and hatred will not. Thus, eliminating ignorance is also eliminating greed and anger. Eliminating suffering, if only greed and anger are eliminated without paying attention to eliminate ignorance, that means: "Weeding does not eradicate." By doing so, the grass appears to have been removed from the surface, but in fact the root of the grass has not been pulled, it will surely grow again later.

Also, while we go to the temple to practice and study the Dharma, our greed and aversion have no chance to manifest. But the time of practice has passed, we go home for activities, get access to the reality of life, greed and anger immediately return. Why? The simple reason is the lack of intellectual role. Therefore, eliminating the three basic afflictions, also known as the three poisons, is to eliminate ignorance or ignorance. When ignorance is eliminated, wisdom immediately arises, greed and anger are also eliminated. Like when a light is lit, all darkness must disappear.

Another point, we need to find out here is the relationship between  beliefs  and  knowledge  mentioned by the Buddha in the Buddhist scriptures, how they relate to each other. From the conceptual view of the word, we see  belief  and  understanding  are two concepts with conflicting meanings. After all, belief or faith contains a vague meaning about the object that we believe, because we do not know, so it is called "believing". If you already know, no one calls to believe. The nature of belief stems from  human emotions  , not reason. Meanwhile understanding comes from  reason, not love. Here, we can borrow the example of Walpola Rahula [18] to elucidate these two concepts, " I believe that there is a gem in your hand " is not synonymous with " I see and know in my hand. you have the jewel". The first sentence has an ambiguous meaning, cannot identify the object, it is necessary to rely on "beliefs" or "judgment" to express his attitude. However, the meaning of the second sentence can not be based on belief but completely based on "seeing" and "knowing", it requires a clear determination of the problem. From the meaning of these two different concepts, we can come to define the emotional "belief", "knowledge" in the field of "reason". The two concepts have contrasting meanings. Then, why did the Buddha advise us to believe in the Buddha, believe the Dharma, believe in the Sangha and believe the Precepts [19], and in the sutta "All the Roosters" [20], the Buddha said: " The Dhamma of Buddha is for those who see and know, not for those who do not know "?

To explain this problem, we need to explore two areas: The first is the object that the Buddha taught; The second is the Buddha's mention of belief that refers to the process of an ordinary person to enlightenment. The object that the Buddha mentioned and emphasized "belief" is usually lay people, or new monks who have just graduated from Buddhist studies, have not understood his teachings, need to have faith to As a foundation for learning and practicing Buddhism, without this belief, merits cannot be obtained from anywhere, so in the Mahayana Buddhist scriptures there is a saying: "Faith is the mother of merits" . For example, the student first needs to believe in the teacher's ability and understanding, then with learning effort, the student can only acquire knowledge from the teacher, this knowledge comes from the belief that has, If we start without belief, then knowledge comes from nowhere. But here we should also pay attention to the point, belief should only appear initially, as the basis for the learning process, but the next steps need to step through the belief to take knowledge to learn, no should stop at belief. Second, when the Buddha mentions "belief", he always refers to the practice process: 1. Faith, 2.Tan, 3. Mindfulness, 4. Concentration and 5. Wisdom, is a process spiritual development of Buddhism. In other words, it is the practice of the practitioner, from the ordinary human being filled with ignorance and defilement leading to liberation of enlightenment. We see this process, "faith" is the first stage and "wisdom" is the last stage, in other words trust is cause, effect is wisdom. From as the basis for the learning process, but the next steps need to step through belief to learn, not stop at belief. Second, when the Buddha mentions "belief", he always refers to the practice process: 1. Faith, 2.Tan, 3. Mindfulness, 4. Concentration and 5. Wisdom, is a process spiritual development of Buddhism. In other words, it is the practice of the practitioner, from an ordinary human being filled with ignorance and defilement leading to liberation of enlightenment. We see this process, "faith" is the first stage and "wisdom" is the last stage, in other words trust is cause, effect is wisdom. From as a basis for the learning process, but the next steps need to step through belief to learn, not to stop at belief. Second, when the Buddha mentions "belief", he always refers to the practice process: 1. Faith, 2.Tan, 3. Mindfulness, 4. Concentration and 5. Wisdom, is a process spiritual development of Buddhism. In other words, it is the practice of the practitioner, from an ordinary human being filled with ignorance and defilement leading to liberation of enlightenment. We see this process, "faith" is the first stage and "wisdom" is the last stage, in other words trust is cause, effect is wisdom. From Concentration and 5. Wisdom, is a process of spiritual development of Buddhism. In other words, it is the practice of the practitioner, from an ordinary human being filled with ignorance and defilement leading to liberation of enlightenment. We see this process, "faith" is the first stage and "wisdom" is the last stage, in other words trust is cause, effect is wisdom. From Concentration and 5. Wisdom, is a process of spiritual development of Buddhism. In other words, it is the practice of the practitioner, from an ordinary human being filled with ignorance and defilement leading to liberation of enlightenment. We see this process, "faith" is the first stage and "wisdom" is the last stage, in other words trust is cause, effect is wisdom. From credit  to  wisdom  must go through 3 stages of  energy ,  mindfulness  and  concentration  in its order. Why do we have to put it in such an order? This arrangement has a very special meaning. It is based on a process from low to high, from shallow to deep, because belief (here is only for Dharma belief) is the basic condition to promote "diligence", which is effort, if not. Having faith, it is difficult for a beginner who does not understand Buddhism to make an effort to study. Diligence  is the effort to cultivate the Dharma, which is the condition for the body not to follow the outer world, which are objects that are not beneficial for liberating enlightenment, and the mind always remembers thinking (reciting) of the Dharma. . Recite the mind is always thinking of the Buddha's teachings, is the basic condition for the mind to be calm and regretted thinking about an object, that is, meditation. Concentration  is the concentration of thoughts on an object, bringing the whole mind to contemplate a certain problem, is the foundation for the arising wisdom, because the Buddha thinks that one of the causes leading to human suffering. is a distracted mind, which means thinking of an unfinished thing and thinking about something else. Whatever you think, think, but act, it is the cause of suffering. Tue is seeing and knowing just like the truth. We can use light to seduce wisdom, what can be seen and known clearly does not bring suffering to man. Thus, the process of enlightenment of ordinary people is indispensable at the initial stage of "belief", without faith, diligence, mindfulness, concentration and wisdom have no basis to appear. But here, we need to understand that the purpose of belief is to lead to  energy, mindfulness, concentration  and ultimately  wisdom., can not stop at belief. The belief without this process is that of the pagan, not Buddhism. Therefore, we cannot say that the educational purpose of the Buddha advises people to come to Buddhism to believe, but must say that the human purpose to Buddhism is to seek enlightenment and liberation, because According to the Buddha, liberation and enlightenment only come to us when we have wisdom [21]. Therefore, when we talk about the role of faith in Buddhism, this process cannot be separated, alone explains the  faith, which is synonymous with the meaning of faith of other religions.

Thus, there is a close relationship between "belief" and "understanding" in Buddhism, it gives us a very clear meaning, without belief, wisdom cannot be formed. On the contrary, a belief that separates wisdom, that belief becomes superstition, does not correct the meaning of belief in Buddhism, because that belief does not solve the problem of samsara, it cannot help. Successful people liberate enlightenment.

In short, in this sutra, the Buddha said:  "I preach the cessation of contraband or to the known and the seeers, not to the unaware, to the unseen.". This teaching, it has the meaning of emphasizing the role of human understanding, because the object that the Buddha said this sutra is human, that person is the bhikkhus, or the monastics imbued with the Buddha Dhamma, not the lay lay people, the level of Buddhism is weak, so the Buddha did not pay attention to belief, but the Buddha emphasized the role of seeing and knowing. Seeing and knowing here, which means seeing the truth or grasping the principles of life, that is, the teachings of the Buddha [22], are no longer limited to beliefs like lay people in the home [23]. On the other hand, the teaching that the Buddha proclaimed is profound and wonderful, it is the principles of living; man wants to live up to this principle, the first condition is the correct realization of it, not in the realm of belief, thus requires human vision and knowledge.

IV. BUDDHIST IS SPECIAL IN THE ROLE AND KNOWLEDGE

The meaning of the word "see" and "know" is said by the Buddha in this sutra, it does not have the ordinary meaning that we normally use every day. The concept of "seeing" and "knowing" here is similar to the meaning of the word "As is true wisdom" [24] that the Buddha is often used in the Nikaya scriptures or in the Arahant. That means seeing and knowing is true, not human imagination. In the sutta " All the Rooster Or" , explained by the Buddha, describes this concept with the word " As rational mind". It contains quite profound meaning, based on the morality of an event to perceive it. In other words, we want to find out what a problem is, the facts we think should be associated with the event that arises and its historical context, if we separate the historical context of it which investigates is biased knowledge, not true. For example, the same chili variety, but if you grow it in this land, the chili is very spicy, but if you grow it in another land, it won't be hot. A serious researcher of this case, it is necessary to pay attention to the specificity of each land, climate ..., not simply learn about the variety of chili, or some aspect, hurry to reach a conclusion , declared like this or that.

Sentence  As idea has a very scientific meaning, consistent with today's scientific research method. It can be said that this is a guideline for the researcher, especially those doing the research of Buddhism, need to pay attention to the process of formation and development of all phenomena, the latter negates the former and the former. set the stage for the latter to appear and so forth. Society is constantly developing, and human perception has also changed accordingly. Therefore, philosophical thought cannot stand still, it always changes according to the law of social developments. So in fact, research shows that the appearance of Buddha's thought originated from the context of confused thoughts, an unfair caste regime of contemporary Indian society. In other words, the irrationality of Upanisad's "Identity of the Pham" thought, a system of caste division of the Brahmin and the unscrupulous depraved policies of the 6 non-Buddhist sects, is the basis for forming the Buddha's thought, is the factor to form the Buddha's thought. Theravada religion; then developed into the Buddhist sect, then to the Early Mahayana period of Buddhism, the Middle period Mahayana Buddhism, Late Mahayana Buddhism, Tantricism [25] ... and until Buddhism Today, there are also new thoughts compared to the thought of previous periods. That is the process of formation and development of Buddhism, so people doing research on Buddhism cannot separate the historical context to separate its ideas. Without doing so, it is difficult to explain and analyze the differences in Buddhism and always see the inconsistencies in the Buddhist sources. is the basis for forming the Buddha's thought, a factor to form the thought of Theravada Buddhism; then developed to the Buddhist sect, then to the Early Mahayana period of Buddhism, the Middle period Mahayana Buddhism, Late Mahayana Buddhism, Tantricism [25] ... And until Buddhism Today, there are also new thoughts compared to the thought of previous periods. That is the process of formation and development of Buddhism, so people doing research on Buddhism cannot separate the historical context to separate its ideas. Without doing so, it is difficult to explain and analyze the differences in Buddhism and always see the inconsistencies in the Buddhist sources. is the basis for forming the Buddha's thought, a factor to form the thought of Theravada Buddhism; then developed into the Buddhist sect, then to the Early Mahayana period of Buddhism, the Middle period Mahayana Buddhism, Late Mahayana Buddhism, Tantricism [25] ... and until Buddhism Today, there are also new thoughts compared to the thought of previous periods. That is the process of formation and development of Buddhism, so people doing research on Buddhism cannot separate the historical context to separate its ideas. Without doing so, it is difficult to explain and analyze the differences in Buddhism and always see the inconsistencies in the Buddhist sources. Middle period Mahayana Buddhism, Late Mahayana Buddhism, Tantric [25] ... And until today Buddhism also has new ideas compared to the thought of the previous period. That is the process of formation and development of Buddhism, so people doing research on Buddhism cannot separate the historical context to separate its ideas. Without doing so, it is difficult to explain and analyze the differences in Buddhism and always see the inconsistency in the Buddhist source. Middle period Mahayana Buddhism, Late Mahayana Buddhism, Tantric [25] ... And until today Buddhism also has new ideas compared to the thought of the previous period. That is the process of formation and development of Buddhism, so people doing research on Buddhism cannot separate the historical context to separate its ideas. Without doing so, it is difficult to explain and analyze the differences in Buddhism and always see the inconsistency in the Buddhist source.

Another point, we need to clarify here is, is the function of " like the mind" to  any benefit for our practice? The Buddha gave the method "as rational mind" with the aim is to eliminate suffering and sorrow. It can be said that it is central to the practice, the direct path to the cessation of suffering. As in the sutta " All the Roosters " [26], the Buddha explains:

“ Hey monks! Due to dissent, unborn or unborn gonorrhea arises, the gonorrhea or birth growth. Hey monks! Due to the intention, the contraband or unborn not arises, the gonorrhea or arisen are eliminated .

The above passage is the Buddha's brief explanation of the function of the sentence "as rational mind". To clarify the problem, we base on the above passage to analyze its meaning. The sentence: " Not like the idea"  means not based on its morality but thinking, so it leads to incorrect results. In other words, this sentence has the meaning of expressing the cognitive attitude of the person, not based on the facts of the assessed thing but to perceive arbitrarily, delusional, willful. Such perception is not right, completely removed from reality, very subjective, which is the cause of suffering. This is the perception of ordinary people, not saints. On the contrary, the sentence " As rational mind " is the perception attitude " as true as the truth", It means that people want to evaluate or perceive a problem, based on the nature of things that perception, not subjective, no prejudice, how reality thinks and evaluates. like that. Such perception is that of the Enlightened One, it does not bring suffering. To visualize these two concepts, we can borrow the “rope” story to describe these two instances of perception. At night there were two people walking, one person saw the rope mistakenly thought it was a snake. Because of mistaking, his mentality arose fear; The second person also sees this rope, but he sees clearly this is a rope, not a snake, because knowing so clearly, his mentality does not arise from fear. Here, the view of the first person is called  not as rational  or  not like real wisdom ; The second person's view is called  as rational mind  or  real wisdom. Another example. For example, there are two people in Saigon who want to trade in clothes. One day these two came to Da Lat city, a place with a cold climate in Vietnam, both of them found that the cold clothing trade was very profitable. With such knowledge, when returning to Saigon, an imitator opened a cold shop. The result of trading is slump, loss, not succeed as expected, leading to anxiety and grief in his business career. On the contrary, the second person, based on this knowledge, observes between the two cities, knows the differences in the climates of the two places, and also knows the tastes and needs of different people in each locality. . After the actual survey, he returned to Saigon, chose a reasonable location, opened a climate-appropriate clothing shop here, the price was just right ... Therefore, the shop was increasingly thrive, the person is happy with his job. Through this example, we see that the suffering of the first person comes from subjective thinking, delusion and arbitrary, not based on reality. This way of thinking, described by the Buddha in the sutras, is "not as the intention "or" not as real wisdom ", thus leading to wrong actions, is the cause of bringing suffering for that person, as in the case of Bhikkhu Arittha [27] and Diem-ma- ca [28] is a specific example. On the contrary, the joy in the second person's work is the person's way of thinking practically, consistent with the truth. This way of thinking is called " as rational mind " or " as understanding " by the Buddha . Right thinking leads to right action, right action is a factor that leads to a happy and happy life. This is the difference between an ordinary human being and an Enlightened One.

People who do not like the mind are ordinary people, being sentient beings, people who like the mind are enlightened, is Buddha. Thus, the only difference between beings and Buddha is the right perception and the wrong perception.

Based on the principle of the day, we can deduce, the reason why human life always appears suffering and sorrow, because every action in life, we think about it immature, leading to the solution is not reasonable, so each sadness, each suffering keeps coming to us, like the ocean, wave by wave crashing against the shore. To end these situations of suffering, we cannot hide in the church or in the monastery, in the woods or anywhere, nor do we turn away from friends, relatives or society, but we need to derived from the right perception, ie  the right view . People who have right understanding wherever they are, feel happy and happy, so the Buddha said, " Coming to Buddhism is coming to see and know ."

Every one of our daily actions comes from the right perception and the right thing, then in this life, we reduce one suffering, increase a joy. One day we perceive right, act right is the day we live in joy and happiness; And so for a month, a year to a life, we think right, right action is one day, one month, one year to a life we ​​live in happiness and joy.

Derived from this sense, it suggests a way to learn about Buddhist research. In fact, up to now, the number of Tripitaka sutras of the Buddha Dharma is extremely numerous, the views of each sutra, Law, and Abhidhamma are not the same. So, how do we systematically grasp the whole Tripitaka Thought in a systematic way. In my opinion, if we do not use the method of "as rational mind", that is to learn the Dhamma through its evolution, how the former and the after are related, and what is "the new. "Arises, it is difficult to understand systematic Buddhism. Therefore, when reading the Buddhist scriptures, we should study the context and conditions of each sutra, law and commentary. We find its predestined condition and its appearance, that is, we have grasped and understood its thoughts. Since the problems presented by the Buddha or the commentators have a specific and specific meaning, the researcher, who wants to fully understand its meaning, needs to return it to the its original scene, if not doing so would fall into misconception, this case was called "not as rational mind" by the Buddha. Why we have to do so, a fairly good reason is that the Tripitaka Buddhist scriptures are compiled, compiled and discussed from the point of view of each of the different sects [29], time and space. Their appearance is also not the same. That difference has led to the discussion of each Sectarian issue and each of the conscious circumstances of different society. it is necessary to return it to its original context, otherwise doing so will fall into misconception, in this case what the Buddha calls "unreasonable". Why we have to do so, a fairly good reason is that the Tripitaka Buddhist scriptures are compiled, compiled and discussed from the point of view of each of the different sects [29], time and space. Their appearance is also not the same. That difference has led to the discussion of each Sectarian issue and each of the conscious circumstances of different society. it is necessary to return it to its original context, otherwise doing so will fall into misconception, in this case what the Buddha calls "unreasonable". Why we have to do so, a fairly good reason is that the Tripitaka Buddhist scriptures are compiled, compiled and discussed from the point of view of each of the different sects [29], time and space. Their appearance is also not the same. That difference has led to the discussion of each Sectarian issue and each of the conscious circumstances of different society. their appearance time and space are not the same. That difference has led to the discussion of each Sectarian issue and each of the conscious circumstances of different society. their appearance time and space are not the same. That difference has led to the discussion of each Sectarian issue and each of the conscious circumstances of different society.

This is the profound meaning of the sentence "as rational mind" in this sutra, also the practice method in the original Buddhism.

V. THE SOURCE OF PAIN

According to Buddhism, the source of human suffering is due to inanimate ignorance, but about what? That is human senselessness and the world in which people live. The man and the human world that is living is described by the Buddha by the  5 aggregates  (panca-skandha),  12  bases (dvàdasa-àyatana) and  18 precepts. (astàdasa-dhàtu). The meaning of the category of 5 aggregates (rupa, feeling, perception, formations, consciousness) that the Buddha describes about man's true form is "no-self", because man is created by conditions, what is conditioned by conditions. into tense that, impermanent, not self-controlled. If something impermanent can not be mastered, it is an egocentric category. The 12-kingdom category is a meaningful category, the Buddha mentions the relationship between human beings and the external world. This means that through the different faculties, that is, the six sense faculties (eyes, ears, nose, tongue, body and mind) are in contact with the 6 objects (form, speech, flavor, taste, contact, and dhamma). what is the external world; The meaning of the category of 18 precepts (including: the 12 bases and adding gender awareness, the atrium, gender ratio, body consciousness and sense of gender) is the category of the Buddha explaining the concept of "Dharma Land" in 12. Origin, this France from where. It is the dharmapala of the image, is the shadow form of the 5 ceilings (sharpness, purity, flavor, taste, contact), because consciousness cannot directly perceive the external world, it is necessary to pass these figurative concepts of perception, this shadow is dharma, is the perceived object of consciousness. To understand these philosophical categories, please read "Quality Aggregates", "Quality of Origin" and "Morality" in the work "Relics of the Abhidhamma Pitaka" [30]. So, The five aggregates  (panca- skandha), the  12 bases (dvàdasa-àyatana) and the  18 precepts  (astàdasa-dhàtu) are the objects of discussion in Theravada Buddhism, which are the topics of discussion about the person and the relationship between children. people to the world people live in

To the limited scope of this article, the writer did not explain in detail the meaning of these categories, based solely on the Alaggadupamasuttam (Alaggadupamasuttam), [31] the Buddha reported the origin of his suffering. Human beings are as follows, including two factors: The unreal outside [32] causes suffering and the unreal inside [33] causes anxiety and depression.

1. The unreality of the world creates anxiety

In this sutra, the Buddha describes the unreality that causes anxiety and trouble as follows:

“ Here, monks! Someone thought as follows: What is definitely mine, now it is definitely not mine, what is definitely mine, now I certainly cannot . Therefore, it produces sorrowful anxiety ... Thus, there is nothing real out there that causes anxiety. "

Here, the "unrealistic outward" is our people, our possessions. Like parents, spouses, children, homes, fields, wealth, fame ... those are our possessions, they are all outside of our bodies, not dwelling. in our body. The characteristics of these possessions are impermanent, transforming, from beauty to ugliness, from youthful to old, from beauty to evil, from life to death, from yes to no ... Its substance is so, so in the sutras called "not real". Their nature is that, but our consciousness does not accept that changed state, always has the attitude of wanting to preserve, grasp what is good, and drive away from what we are not. like, but in reality, the psychology of like or dislike of people does not change reality. So, what we like but it does not come is suffering, what we do not like but it is also suffering before our eyes. The cause of these suffering is the persistent attitude, not accepting the reality that life is impermanent. For example, when we get old, the fear of aging is the attitude of not accepting that old age; If our loved one gets sick or dies, it is a natural event of life, but we regret crying and suffering, an expression of not accepting that change ... That is the cause of suffering. pain, is the meaning of the sentence "the unreality causes anxiety". the fear of aging is the attitude of not accepting it; Our loved ones get sick or die is a natural event of life, but we regret crying and suffering, an expression of not accepting that change ... That is the cause of suffering. pain, is the meaning of the sentence "the unreality causes anxiety". the fear of aging is the attitude of not accepting it; If our loved one gets sick or dies, it is a natural event of life, but we regret crying and suffering, an expression of not accepting that change ... That is the cause of suffering. pain, is the meaning of the sentence "the unreality causes anxiety".

2. The unreal in creating anxiety

The Buddha taught:

“ Here, monks! Someone thought as follows: "This is the world, this is self, after death I will be permanent, permanent, permanent, unchanged, I will dwell forever like this", but when that person Listening to the Buddha's teaching: The world and self are conditioned by dependent origination, something created by conditions arises, that is selfless, there is no real self. Therefore, it produces worry and sorrow Thus, this is called the intrinsic untrue, causing worry and sorrow ".

Here, the sentence "not really inside" refers to the views about man and the world, that is, in the spiritual realm. For example we think that the world is eternal, but listening to the Buddha's words, the world is impermanent; Because of his stubborn attitude, wanting to defend his point of view, his mind arises with anger, jealousy, so suffering appears ... Another more understandable example, as A thought that Ms. B definitely loves her, but in fact, Ms. B does not love Mr. A but loves Mr. C, she is not loved by Ms. B, so A's mind suffers. This state of suffering arises from delusion. Those are the unreal things that build up on their own imagination, not in accordance with reality, resulting in suffering.

To summarize, above two passages, the Buddha reports on the origin of human suffering stemming from both inside and outside, both of which arise from misconceptions about human beings. and the universe, since man and the world are inherently conditioned by conditions, something conditioned by conditions will inevitably be destroyed when conditions cease to exist, even human notions of life. . The impermanent change is the truth of life, whether or not man admits it, that truth is still the same, not because man thinks impermanent it is impermanent, think impermanence, the non-impermanence. Truth does not depend on human thought. If people want to have a happy and happy life, they must base themselves on the truth to think. Derived from such reality,

“ All fear arises, bhikkhus, all those fears arise only for the fool, not for the wise. What disappointments arise, Bhikkhus, all those disappointments arise only for the fool, not for the wise. What afflictions arise, bhikkhus, all those tribulations arise only for fools, not to wise people . "

Through the reality of life experiences shows that the disappointments and suffering in our daily lives are derived from untrue understanding, lack of insight, not created by anyone, not by a metaphysical being has the power to do that. Therefore, we should not blame anyone, but should blame ourselves, as the person who created the suffering.

In short, the source of suffering is "ignorance," because of this ignorance that greed and anger have the opportunity to arise. Thus greed and anger are shadows of ignorance.

          BECAUSE. WHAT IS FISHERIES?

The meaning of the word practice in Dharma is to correct human wrongdoing into correct behavior, but what drives it? In fact, all bodily and verbal acts are just the manipulating tools of "consciousness". Thus, before people want to correct those wrong behaviors, the first thing is to correct misconceptions, because consciousness is the direction of action, it is not possible to just modify actions without correcting. change of consciousness. That is the reason why in the view of the Buddha's karma very focused on "karma", unlike Ky Na Buddhism focusing on body karma. Another point we also need to pay attention to here, when we talk about correcting a certain behavior, we must know two angles, one is the wrong point and the right point, the two are not can lack one in the sense of repair or repair. That means when we say, We go to the temple or leave home to correct mistakes or get rid of suffering, then do we know what we are suffering from and where we are, and we already know according to the Buddha the cure how is my illness? If we don't know these two aspects, it means blind cultivation. In my opinion, before cultivating, one must understand what the Buddha Dharma means, what dharma cure what disease, otherwise it will be like finding a needle on the seabed. Therefore, the meaning of the word practice in Buddhism means Before cultivating, you must understand what the Buddha Dharma means, what dharma cure what disease, otherwise it will be like finding a needle on the seabed. Therefore, the meaning of the word practice in Buddhism means Before cultivating, you must understand what the Buddha Dharma means, what dharma cure what disease, otherwise it will be like finding a needle on the seabed. Therefore, the meaning of the word practice in Buddhism means change false perception into right perception . True realization is itself the sword to cut through all human afflictions. But how to have right awareness? According to the sutta "All the Rooster Or" (Sabbasava suttam), the Buddha emphasized the role  not as reasoning  and  as reasoning  as explained above.

Going back to the topic of discussion, according to the Buddha, the source of human suffering is ignorance, but in reality, defilements are manifested in many different forms, so the Buddha bases the point of not appearing. His companion gave seven different methods of eradication. As the sutta "All the Rooster Or", the Buddha listed as follows:

1- There are contraband or must be  eliminated by  knowledge

2. These cankers due to  hedge  the exception

3- There are contraband or must be due to   the subtraction of life

4- There are contraband or must be due to  patience to  eliminate

5- There are contraband or right by  avoiding  the exception

6. There must be due to contraband or  eliminate  the exception

7- There are contraband or must be due to  practice  .

The origins of all kinds of suffering are different, so Buddha also gave different methods of elimination. The 7 methods mentioned above are just generalizations. But through that, it suggests to us that the practice is not limited to just chanting or reciting Buddha's name or meditating… it is just one of many methods. Every method has a certain value of it, but must be consistent with the word defilement, no kind of suffering can take a kind of elimination method. As the characteristic of the drug is to cure the disease, but that does not mean that any medicine can take any medicine. Through these 7 therapies, it also tells us that, in addition to the suffering of the human mind, there are kinds of material suffering, natural sufferings, such as the suffering of hunger, the suffering of hot and cold weather. This kind of suffering is unavoidable, whether cultivating or not, attenuating or not, anyone who encounters cold weather is the same. Besides material and natural suffering, there is also psychological suffering. This suffering is an area that Buddhism wants to solve, wants to help people avoid by practicing mind. The content and meaning of each method, we will in turn explain as below. wants to keep people away by practicing mind. The content and meaning of each method, we will in turn explain as below. wants to keep people away by practicing mind. The content and meaning of each method, we will in turn explain as below.

VII. THREE STORM REMOVAL METHODS

Although the source of human suffering is inanimate (ignorance), inanimate is manifested in many different forms. The difference of each form shows its specificity, so to solve a problem, it is necessary to base on the specificity of each event to come up with an appropriate solution. From this sense, the Buddha bases on the starting point of each type of defilement, he gives a method for solving each type specifically. According to the Buddha, human life has seven different starting points of defilement, so he gave 7 different methods of solving.

1. Defilements are eliminated by knowledge

According to the Buddha's analysis, the first type of defilements is due to lack of knowledge, which is a lack of understanding. As in the sutta "All the Rooster Or" [35] the Buddha describes as follows:

“Hey monks! Here, there are those who are immortal and sublime [36]  rarely hear, do not see the saints, do not master the holy methods, do not practice the holy ones ... do not understand (understand) the necessary dhammas. must agree and the dhammas do not need to work .... Hey, monks! What are the dhammas that do not need the attention that he wishes to work? As the French that he wishes, the contraband ... contraband ... and unborn ignorance cause birth, has been born growing. These are dhammas that do not need the attention that he wishes to work with. Hey monks! What is the dhamma that needs the attention that he wishes to work with? Is the intention of the legal sex contraband ... contraband ... and ignorance has not arisen yet, has been born to be eliminated ".

The meaning of the above passage, the focus of the Buddha's discussion is: What is the basis for the intention and the object of the idea? The first problem, taught by the Buddha, is to take knowledge or view as the basis for the intention. The views here are alluded to the teachings of the Buddha or the words of the wise, which are the truths of life that the Buddha as well as the other beings have witnessed, drawn from human life. . The second problem is the intentional object. The object that the Buddha advised us to focus on is what practically brings benefit and peace to life, in contrast to what gives people suffering and sorrow, those are the dhammas of sex [37], illegal [38] and illicit ignorance [39]. In other words, unrealistic, distant, unrealistic dhammas that bring no happiness, these dhammas, The Buddha advised us to give up, should not cooperate, because when the mind about them only adds to human suffering. To describe this idea, the Buddha gives some examples of issues that do not require attention as follows: "Were we present or absent in the past? How to be present? Are we present or not in the future? And how to be present? ... ". These are metaphysical problems, according to the original Buddhist tradition, the Buddha refused to answer these questions, because they are not related to the purpose of the virtuous life, do not lead to the end of suffering. pain, there is no use for enlightened liberation. As in the sutra "The Parable of the Parable" [40], the Buddha taught:

“Also, the world is often impermanent; the boundless or boundless world; life is body or life other than body; The Tathagata ceases or the Tathagata does not cease ... I am not determined to say these things. Why? Because these things are incompatible with the end, not with the dharma, not the basis of virtue, not opening up the mind, not leading to enlightenment, not leading to Nirvana ” [41]

According to the Buddha, the matter of whether we were present or not in the past, after ending this life, whether we existed or not, and how we existed in the future ... then this life human suffering still exists. Our first thing to do is to deal with the painful problems of our present life. Hence, metaphysical questions are unrealistic, not subject to the intention of an ordinary person who is suffering. This is the meaning of the sentence: "Do not mind problems that do not need attention" was taught by the Buddha.

In short, we see, the decisive attitude "Not agreeing on problems that do not need to be consulted" or "agreeing on matters that need to be consulted" belongs to the field of "opinion" and not "belief". Therefore, all kinds of suffering belong to lack of knowledge, to get rid of them must be eliminated by knowledge. For example, a candidate entering an examination room, or a professional employee; Candidates must memorize their papers and understand what they have to take the test; The employee must have professional knowledge in his or her field of work. Memorizing the candidate's work or having the staff's professional knowledge belongs to the "knowledge", is a condition that does not make them fear and worry, otherwise this condition is the cause of suffering. That is the meaning of the sentence: There are kinds of defilements that must be eliminated by knowledge.

2. Defilement caused by protection

The second type of defilements is the lack of protection, that is, not being careful, lack of guarding attitude that generates defilements. Also in the sutta "All the Roosters", the Buddha said:

“ Hey monks! If the bhikkhu lives unprotected with the protection of eyes ... ears ... nose ... tongue ... body and mind, gonorrhea or brain heat damage may arise. If a bhikkhu lives in defense with the protection of eyes ... ears ... nose ... tongue ... body and mind, the gonorrhea or brain heat damage cannot arise ... Hey monks! The illegal or these must be eliminated by the hedge ”.

The content of the passage just mentioned above, the Buddha advised the monks to have a careful attitude towards the six sense bases: Eyes, Ear, Nose, Tongue, Body, and Mind. Why does the Buddha advise us to preserve them, is that advice redundant because no one does not preserve his 6 sense doors? Here, the concept of preserving the six sense faculties mentioned by the Buddha, is specific, does not have an ordinary meaning as we understand it. Keeping the eyes does not mean letting dust fall into the eyes, nor is it forbidding bhikkhus to see sharp, ears cannot hear, nose cannot smell, tongue cannot taste sweet, the body cannot touch, the mind is not aware of dhammas. The meaning of the word "preserve" here is that it is necessary to have a careful attitude when the 6 inner roots are in contact with the 6 outer objects: 1- sharp, 2- thinh, 3- flavor, 4- taste, 5- contact, 6 - France, Do not let 6 external ceiling drag, wrong use, because 6 is the gateway for all afflictions to appear. For example, when the eye sees beauty, the mind immediately arises craving for that rupa, so that is bound and manipulated by that rupa, he will not be able to master himself, the mind is easily dispersed, meditation is not. from where there is, wisdom is born from nowhere, is the legal obstacle to liberation. Therefore, the Buddha advised bhikkhus to preserve the six sense bases, which is the protection against allowing the mind of craving to arise. Rather, when a bhikkhu comes in contact with what leads to liberation should be in contact, what hinders Nirvana of liberation should not contact. Likewise, hearing sounds, nose smelling scent, tongue tasting delicious, feeling hard and soft, awareness of dhammas also has the same meaning. This is the Buddha's general explanation, because of the meaning of 6 internal and 6 external, also known as 12 origin, including all the dharma in the world. In the world there is no dharma but these 12 categories, so the Buddha says 12 lands, referring to all dharma.

From this sense, we can develop and concretize the problem to make it easier to understand. The concept of "keeping" here, can be understood, it includes what human life needs to use, such as a house is a necessary place for people to live, we need to keep. squirrel it. It is impossible to say: the house is material, that is dominated by impermanence, so whoever wants to do whatever it is, it breaks down or other people destroy it. Or say: we have a disease that cannot be cured, because the body is impermanent, such understanding is not in accordance with the teaching spirit of the Buddha. In fact, the Buddha said impermanent, the purpose of this teaching is to point out the nature of things, the transformation of things is natural, man should not be miserable because of things. belong to the natural law that the attachment is suffering. For example, birth, aging, sickness and death is the natural law of man, when people are born, grow, grow old, get sick and die is natural, they should not suffer because of this change. This does not mean that the attitude of ignorance, the sick body does not take medicine, the house is not repaired, the room is dirty and not cleaned. This is the meaning of the word "impermanent" that the Buddha meant.

In short, the meaning of the word protection mentioned by the Buddha in this sutra is the defense of the six sense doors, the protection of the eyes, ears, nose, tongue, body and mind, since these six sense doors are the six gates for giving all afflictions come and go. In other words, what causes our body and mind to suffer, they must all be carefully protected.

3. Defilement due to using life except

The third type of defilement is the lack of 'longevity', that is, material deprivation. According to the Buddha, in addition to psychological suffering, people also have material sufferings, such as lack of food, clothing, housing, medical treatment ... Want to eradicate suffering. This, it must be materially to eliminate, of course with the spirit of "lack of education". As in the sutta "All the Roosters", the Buddha describes it as follows:

“Hey monks! Here, monks like sensory close sense, use clothing, just to prevent cold and heat, prevent the touch of flies and mosquitoes, reptiles, conceal the naked ...; to use real objects not to have fun or to indulge ... but only to maintain the body, avoid illness, to help a virtuous life ...; use sieve (are objects to sleep) ... to help life in solitude ...; Use medicine to prevent sickness ... Bhikkhus! If he does not use such a life, the gonorrhea or damage, brain heat may arise ... This monks, the gonorrhea or this must be due to the use of subtraction.

Through the Buddha's content just presented above, the four minimum living needs for a monk living in the time of the Buddha are: 1. Clothes, 2. Food, 3. Floor are sleeping objects. , 4. Medicinal materials (medicines to treat diseases). These are the four categories that are needed for a monk to live a virtuous life, homeless in the mountains, are the minimum living needs, more indispensable for a bhikkhu. If a bhikkhu living in a mountain forest lacks these needs, of course there will be troubles, worries, bad influences, which can lead to death for the monk to live the Venerable life. Therefore, the Buddha said: " If he does not use such longevity, the gonorrhea or damage, brain heat may arise.". Of course, with the spirit of "minimal education," is the spirit of praying not too much, knowing just enough to feed the body, the purpose is to practice the virtue. The Buddha's lethargic spirit is not based on external material forms but on human thoughts, on his purpose of life and living circumstances. For example, the degree of indulgence of a king differs from that of a poor man in society, meaning that it is impossible to take the king with his physical form on the basis of his physical form. Poor people are similar in appearance. Also, when a society changes, time and space are different, the level of need of the Sangha is also different, so we should not take these four conditions as the standard, applicable to all times. great, for all Sangha organizations that are not in the same society. We should understand the spirit and educational purpose of the Buddha is how a bhikkhu can attain liberation from enlightenment in this life. With this goal, whatever hinders the path of liberation, the Buddha advises the bhikkhu to stay away from them. Therefore, we should study the teaching spirit of the Buddha rather than studying with a stereotypical, formal attitude. It can be said that the specific regulations are only valid for those who do not fully understand the educational spirit of the Buddha, it may be formally broken for those who have understood the educational spirit of the Buddha. Sir, when that form is no longer consistent with reality. These four needs of life are those for a monk, living homeless in the mountains, in the Buddha's time. The purpose and life of the Sangha in the Buddha's time and the purpose and life of the Sangha in today's society have the same goal that both seek liberation from enlightenment, but differ in the form of life, because of living conditions of each era are different, and social needs are also different. Therefore, we should adhere to the educational spirit of the Buddha, should not preserve form.

Through the sources of the Ahanas or the Nikāyas, we see that both of these sources, the Buddha advised monks to live in the mountains, where solitary, solitary meditation is duty and responsibility. As a monk, the Buddha rarely told monks to go to villages and cities to propagate the Dharma, chant prayers to make a lot of sorrows for those in the house. We can say, the Sangha's activity in the time of the Buddha until after his death for about 100 years [42] was a Sangha of the Vinaya practice, not an activity like a religion. . But, the Sangha's activities from King Asoka onwards, the form of activity as a religious activity. From this period onward, Buddhism paid much attention to the promotion of the Dharma, benefiting sentient beings. This is a characteristic of the two Buddhist periods of the two eras. Therefore, the living needs of the Sangha are also different. This is the point we need to pay attention to.

In short, the four living needs of a monk are: 1. Dress, 2.Food, 3. The floor is sleeping objects, 4. Medicinal (medicine to cure illness) are the conditions. Indispensable life for monks living in the mountains. Without one of these four needs, defilements will arise. Through the teachings of the Buddha, we see that the Buddha's education is very practical and scientific, does not deny the actual human needs such as meals, clothes, housing ... Necessary living needs of people, whether they are monastic or needless family members, lack of material, still causes problems; These kinds of defilements, to get rid of them must be physical, not spiritual. This is a special thought in the Abhidharma Sutta and Nikaya, which represents the Buddha's thought in early Buddhism.

4. Affliction due to patience to eliminate

According to the Buddha's analysis, the fourth type of defilement is the lack of patience that generates defilements. In the Sutta "All the Roosters or" [43], the Buddha describes these kinds of defilements as follows:

“ Hey monks! There are bhikkhus like awareness, patience, cold, hunger, the touch of flies and mosquitoes, the heat of the sun ... be patient with insults, slander ... If he is not so patient, the gonorrhea or wickedness and brain heat may arise ... Hey monks! The illegal or these must be due to patience to eliminate ".

Patience is endurance or patience. Here, the Buddha refers to patience as to endure the cold, heat, hunger, flies, and insults of others ... They can be divided into two types of patience: nature and relationship society. The types of patience stemming from hunger, hot and cold weather, storms, flies, mosquitoes ... belong to the nature, no one can avoid it, whether it is a monk or a monk, a mandarin or a citizen, everyone lives together in the same space, when it's hot, everyone is hot, everyone is cold, everyone is not excluded, especially the life of monks, living life. Living homeless, in the mountains, it is difficult to avoid the harsh climate of India. Under such circumstances, only patience can alleviate human psychological suffering; The second is patience belongs to the relationship between people, people, and society. Life experience shows that human relationships with people, between people and society are very complex, it is difficult to avoid resentment; the same problem, but with one person is good, the other is bad, even husband and wife, mother and child, brothers ... are biological people, but it is also difficult to avoid discord, let alone collective people In society, especially a caste society, not equal as Indian society, the class of the owner, the rich man insults against the slave class, for them it is normal. In this case, only a patient attitude can alleviate psychological distress. This is the meaning of the Buddha's advice on patience. human to society. Life experience shows that human relationships with people, between people and society are complicated, it is difficult to avoid resentment; the same problem, but with one person is good, the other is bad, even husband and wife, mother and child, brothers ... are biological people, but it is also very difficult to avoid discord, let alone collective people In society, especially a caste society, not equal as the Indian society, the class of the owner, the rich man insults against the slave class, for them is normal. In this case, only a patient attitude can alleviate psychological distress. This is the meaning of the Buddha's advice on patience. human to society. Life experience shows that human relationships with people, between people and society are very complex, it is difficult to avoid resentment; the same problem, but with one person is good, the other is bad, even husband and wife, mother and child, brothers ... are biological people, but it is also difficult to avoid discord, let alone collective people In society, especially a caste, unequal society like the Indian society, the class of the owner, the rich man insults against the slave class, for them is normal. In this case, only a patient attitude can alleviate psychological distress. This is the meaning of the Buddha's advice on patience. the same problem, but with one person is good, the other is bad, even husband and wife, mother and child, brothers ... are biological people, but it is also very difficult to avoid discord, let alone collective people In society, especially a caste society, not equal as the Indian society, the class of the owner, the rich man insults against the slave class, for them is normal. In this case, only a patient attitude can alleviate psychological distress. This is the meaning of the Buddha's advice on patience. the same problem, but with one person is good, the other is bad, even husband and wife, mother and child, brothers ... are biological people, but it is also very difficult to avoid discord, let alone collective people In society, especially a caste, unequal society like the Indian society, the class of the owner, the rich man insults against the slave class, for them is normal. In this case, only a patient attitude can alleviate psychological distress. This is the meaning of the Buddha's advice on patience. of the rich, insulting and insulting the slave class, for them is normal. In this case, only a patient attitude can alleviate psychological distress. This is the meaning of the Buddha's advice on patience. of the rich, insulting and insulting the slave class, for them is normal. In this case, only a patient attitude can alleviate psychological distress. This is the meaning of the Buddha's advice on patience.

In short, the extreme phenomena of nature that cannot be overcome, or the discontent between human and human, and human to society is inevitable, it is necessary to be patient to reduce the psychological suffering before life.

5. Defilement due to avoiding elimination

The fifth type of defilements stems from the lack of carefulness of avoiding, because in order to get rid of these kinds of defilements, we must use the method of avoidance to eliminate. Presenting this meaning, also in this sutra, the Buddha taught:

"What is the contraband or should be avoided by avoidance? Hey monks! Here, bhikkhus like to watch out, avoid evil elephants, ferocious horses, snakes, thorns, deep holes, mountains, water ponds ... lands that should not be wandering, evil friends ... Bhikkhus, if he does not avoid it, the gonorrhea or brain heat damage may arise ... ” [44]

The content and meaning of the above passage, the Buddha advised bhikkhus, to avoid the dangers that may occur to bhikkhus and even to everyone. These kinds of dangers cannot be used by other methods of elimination, such as chanting, reciting the Buddha's teachings or merciful patience, but needing to use the method of avoidance to eliminate it. For example, when we meet a madman who is violent, cannot use analytic reasoning, nor can we use cause and effect theory to teach them, in this case the optimal measure is avoidance. ; When we meet a bad dog, a war zone, the wisest attitude, the most effective method is that we should stay away from such dangerous places, cannot use reasoning or any other method to avoid. away from this danger.

Through this teaching, we see, the Buddha's teaching is very practical and scientific, not mystical or sublime that people cannot understand or do. The Buddha's method of solving is the cause of the arising of defilements that gives a specific method to deal with. That is the educational spirit and educational method of the Buddha in the Theravada scriptures.

6. Defilement due to elimination

The sixth type of defilements is due to non-eradication. This meaning is presented by the Buddha in the All Rooster Sutra or [45] as follows:

“What is the piracy or eradication? Hey monks! Here, monks like sensory killing do not accept thoughts ... anger ... harmful thoughts ... evil deeds arise, need to renounce, destroy them. Hey monks, if he does not eradicate like that, the gonorrhea or brain heat damage may arise ... "

Here, the meaning of "eradicate", is that the Buddha advised monks to eradicate the roots of greed, anger, delusion and all evil deeds, for they are the cause of arising. suffering for human life. These kinds of defilements belong to non-physical psychology, to get rid of them must be eliminated from psychology, by lighting the lamp of wisdom. That is the method of eliminating the causes of afflictions, and when they are eliminated, people will end this kind of suffering.

7. Defilement due to practice of elimination

The seventh kind of defilements are those that arise without practice. As in the sutta "All the Roosters" [46], the Buddha presents:

“Hey monks! What is the contraband or must by practice be eradicated? Hey monks! Here, the bhikkhu is like the sense of insight to practice mindfulness ... discharge sense chi, remote medicine, y cup greed, y away, towards giving up. Hey monks! If he does not practice like that, the gonorrhea or brain heat damage may arise " .

Here, the Buddha advised the monks to practice the seven senses, that is: 1- Mindfulness of awareness, 2- Trach of enlightenment, 3- Diligence of awareness, 4- Happy feeling, 5- Peace sensory chi, 6 - Determination of chi and 7- Detachable chi. Thanks to the practice of these seven senses, the bhikkhu develops a loving mind towards the six ceilings (rupa, speech, flavor, taste, contact and dharma), because he clearly sees the reality of the six objects as dependent origination, impermanent, so not pre-immersed in those six dharma s, thanks to the centrifugal cynicism that he does not arise greed and renounce them.

1- Mindfulness of chi  : is always mindfully thinking and remembering Buddhist objects.

2-Trach legal chi chi:  is the wisdom in the choice. This attitude of choice has two meanings: the first is to choose the practice method, suitable to the basis of your level; The second is that in the Buddha's time there were many philosophical systems, there were many different religions that advocated for the practice, each of which thought its own teachings were right and that of others was wrong. In this case, a person who wants to achieve the true goal of the end of enlightenment must have a clear mind, clear mind, distinguish between righteousness and evil, and then choose the right practice for him. , and has the ability towards the goal of liberating Nirvana, which is why the Buddha advised a practitioner of Buddha to have a selective attitude.

3. Diligent effort: After choosing the method of practice is complete, effort to practice that subject.

4- Joyful chi:  is the cheerful attitude of joy in the Buddha's dharma practice, this state of joy only appears after the practice of dharma and diligence.

5- Contestuous chi:  is a light state of the body, comfortable mentally.

6- Determination of chi:  Is the awareness in the practice of meditation.

7- Discharge of awareness : Is the release of attachments, it comes from ignorance, releasing prejudice or prejudice. This state of equanimity is derived from wisdom, directed by wisdom, not out of non-consciousness, because after a bhikkhu, after practicing meditation, wisdom arises, perhaps that is the reason. why in the process of practicing the seven senses, the sense of consciousness is ranked last. Thus the word "Xả" here, it is always attached to this process, which means that you must complete the first 6 limbs, then the new chi X-chi appears, there can be no case or no practice of six. First sensory chi but only practice the Trigonometry. If such crazy practice, the meaning of this attitude of equanimity, is synonymous with that of the ignorant, because it does not take wisdom as the foundation, directing compassion to bliss.

Thus, these seven senses are a training process of a person from ordinary to holy, he needs to go through and practice each stage, in order to eliminate suffering and achieve the goal of enlightenment and liberation. . This is the meaning of practice in Theravada Buddhism.

VIII. CONCLUDE

It can be said that the All Lau sutta  or  in  Central Vietnam is equivalent to the Lau Thieu sutta   in  Trung A Ham, is a discourse that represents the practice of the Buddha in Theravada Buddhism. The main meaning and content of this sutra, the Buddha emphasizes his intellectual role and defines his teachings for the seer, the knower, not for the unseen, and only those who see and know. is able to understand his teachings. That understanding is the foundation for practitioners to practice the cessation of ignorance and defilement, which is the source of human suffering. That knowledge, described by the Buddha as "as rational thought" or "as real knowledge", is the right view and knowledge with phenomena, not the knowledge of the imagination, the ideal. lice. It can be said, "As theory" is a guideline for those doing scientific research, based on the evolution of things to conduct research, system of evaluation and criticism.

A special feature of this sutra, the Buddha presented seven different methods to eliminate seven different disturbing phenomena, because they come from not the same point. That is: 1- there are kinds of defilements stemming from lack of knowledge, to get rid of them, must be eliminated by knowledge; 2.There are kinds of defilements stemming from lack of protection, to get rid of them, to be eliminated by protection; 3-there are kinds of defilements stemming from the lack of life, want to get rid of them, must be due to the usage of life; 4- there are kinds of defilements stemming from the lack of patience, to get rid of them, to be eliminated by patience; 5- There are kinds of defilements stemming from lack of avoidance, wanting to get rid of them, must be due to avoid eliminating; 6-there are kinds of defilements stemming from lack of elimination, wanting to get rid of them, must come from elimination;

Through these seven different methods of eliminating defilements, it allows us to realize that the practice view of Buddha in Theravada Buddhism is very practical and very scientific, not abstract, ambiguous, and has no color of belief. threshold, does not contain mystical meaning, especially with very sharp and logical methodology. Anyone, regardless of position in society, easily accept the teaching content that is feasible and capable of leading to liberation. At the same time, it expresses the practice spirit of the original Buddha without limitation in any form, what is capable of reducing or eliminating human afflictions, which is considered as Buddhist practice methods, against any form,

The last word, the writer hopes that, with the teaching spirit of the Buddha in this sutra, helps people to live a happy and full of understanding, contributing to the society in the construction of a society. self and morality, progress and civilization.END=NAM MO SHAKAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/10/2020.