Looking For The Lamp. The Buddha taught that: What smile is here, why is there joy, when in eternity is always burned? In the dark, covered up, why not look for the lamp? The last days of the Buddha's journey, he became seriously ill, and his last three months is coming. According to the promise to the Maou at the Cāpāla temple, on the full moon of Vesākha, he would pass away from Nibbana, the Religion gave up the life expectancy (āyusaṅkhāraṃ ossaji) which meant not to maintain his life any longer. first] During the journey to Kusinārā - where he would let go of the body of the five aggregates for the last time - The Buddha had many teachings, such as the last words of a master to remind and encourage. his disciples of what the disciples should practice, after the Guru passed away: Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā - So, Ānanda, be your own lamp, lean on yourself, don't lean on anything else. Use the Dharma as a lamp, use the Dharma as a refuge, do not lean on something else. [2] Here, dīpa in the Buddha's teaching both means' lamp 'and means' island', so it can be understood as: 'Make the island for yourself' or 'Be the lamp yourself. for yourself'. Whether it is a lamp or an island, the Buddha advised them to cultivate for themselves, not to mind looking for external pleasures and to cultivate for themselves, not for anyone else. During 45 years of teaching the Dharma of the Buddha, He proclaimed the Dharma that he was enlightened, bring enlightenment to sentient beings to know and enlighten. Although the Blessed One passed away, the aura of this great master illuminated the dark and suffering world, like a beacon that guides and enlightens mankind. The Buddha's teachings shine openly, radiant and radiant like the light of the sun and the moon, and even more so than the sun and moon. The Buddha and his teachings are forever the golden mold leading sentient beings out of the suffering of human existence. For He is "He who rebuilds what is thrown, exposes what is hidden, shows the way to those who are lost, brings a light into the darkness so that those with eyes can see sharp. Likewise, the Dharma has been used by the Blessed One with many means of presentation and explanation ". [3] He saw sentient beings suffering but still did not know he was suffering, still engrossed in worldly pleasures, with sensual pleasures. Regardless, just enjoy it first, just having fun is enough. They do not matter what the consequences are, "people are afraid to play if the rain falls". Therefore, the Blessed One teaches in the Dhammapada: No nu hāso kimānando, Niccaṃ pajjalite sati; Andhakārena onaddhā, Padīpaṃ na gavesatha. What to laugh, what to rejoice when eternity is burned Forever dark Star not looking for the lamp. [4] When reading this verse, we will feel as if we are given a very important diligence and commandment directly from the guru: What smile is here, why have joy, when in the realm Life is always burned? In the dark, covered up, Why not looking for a lamp? In our daily life, when an ordinary person (puthujjana) has not yet enlightened a saint's dharma, sometimes we live very superficially and the gaze of a saint , especially the Buddha considers it a self-indulgence. For example, the case of Mrs. Visākhā's group of friends in the grace of this verse is an example. The Dhammapada-aṭṭhakathā (Dhammapada-aṭṭhakathā) recounts that: Visākhā's friends, although often accompanied by Visākhā into a group of women. Their husbands greatly respect Visākhā, so they only allow their wives to socialize and accompany her with Visākhā. But since these women are not devout Buddhists by nature, not conscious people, they have laxity. One time, They went to the temple with Visākhā to pay homage to the Buddha and listen to the Dharma. Visākhā's friends brought some wine, they thought that at home they were scolded and beaten by their husbands so they did not dare drink, now they are free so they find a way to sip a little for fun. . But when they get drunk, they no longer have restraint, can no longer control their own actions. They were dancing and dancing, singing and chattering. At that time, the Devil tried to get in on these drunk women, causing them to behave badly in front of the Blessed One to humiliate Him. At that time, the Blessed One considers, seeing that the radiance makes this world brighter and the sun goes out, making these women feel frightened and sober, no longer drunk. milk again. At that time, The Buddha gave the above verse to educate those women. [5] In life, there are times when we encounter pleasant situations, we have fun and happiness. At that time, we mortals laughed happily, we could not control, we could not control. That's right, when I'm drunk, I can't even know who I am. Or at the wedding ceremony, no bride and groom think this is misery, this is a binding rope. We forget that life is forever burned, covered in darkness, we forget it. In fact, this is something that we mortals have tolerated, downright dangerous. The opening sentence of the verse, The Ton said a reminder: "No nu hāso kimānando - What a smile? What rejoicing?" For forgetting me, Forget about myself, so I am not aware of my current situation? The rice is surrounded by rice, the career title is carried, the elderly, the sick and the dead cover and sorrowful-bi-miserable-brain-clinging, so why is it happy to laugh? We are being burned, the brain heat that is good, like beings in the pahaso hell, they seem to be dancing, singing but actually in pain, crying every second minutes. We burned. Burned by what? That is the fire that is burning us. Not firewood, gas fire, electric fire, but more terrible fire things. There are 11 kinds of fire that are mentioned: the fire of desire, the fire of anger, the fire of ignorance, the fire of birth, the old fire, the fire of death, the fire of sorrow, the fire of compassion, the fire of suffering, the fire of favor and the fire of the brain. The weather is hot these days, uncomfortable, but the feeling of being burned by fire does not permeate anywhere. Yet, when these 11 types of fire burned, it was even more miserable by a hundred or a thousand times. The fire of greed, the fire of anger, the fire of ignorance are the three kinds of fire of defilement. These three types of fire cause the inner body to be cerebral heat and burn, it affects our material form. When we are still beings, we are still dominated by greed and ignorance. We always have suffering around us. Do not think that only when we are angry will we suffer, will we be hot-tempered, even when arouses attachment there will always be suffering, suffering from brain heat. When we have heavy attachment, it is this attachment that makes the mind attached to it called narcissism, like a king like Ummadant who has to suffer from insomnia. Later, the mandarin understands the story of setting up a scheme to awaken the king's conscience so he should not have such an unwarranted relationship because Ummadantī is the chief's wife. She is so beautiful that the Brahmins see the appearance, are attracted to the desire to arise, they forget their duties to do and lose their status. They are eating and drinking without knowing that they are eating. They pick up the plants, not in their mouths, but on their lips or on their noses ... They drink choppy water. [6] Thus we see that craving for beings is not a simple matter. And the flames such as birth, old age, death, sorrow, compassion, suffering, affliction, and brain are the fundamental flames in our daily life. In this life, we can never live in peace and happiness. Whether a person has possessions, has merit, longevity. They have all the glory and wealth, have enough power in this world, but neither can they escape the burning fire, that is, old age, sickness, and death. In life, there is unavoidable sadness, compassion, heat of mind. Life is a long chain of joy, rage, love, and tarnishness, a long chain of sensations. If the body is peaceful, the mind is relaxed, then there is nothing to say, everyone will surely enjoy, indulge in that feeling. If you suffer from unpleasant and unsatisfying feelings, you will suffer and be dissatisfied. It is because of not recognizing the true nature of worldly dhammas, so forever clinging to, clinging to false, ephemeral, fake things that are real and real. The first two verses of the verse serve as a self-test. If someone else they asked themselves, reflecting on this very life, even though they were happy, happiness with wife, husband, children, possessions, but can we escape the old age, sickness, or death? Get rid of sorrow, compassion, suffering, optimism, brain in daily life or not? Not exiting yet. When we can answer that, we see this as a very important issue. Every day we practice, we have to ask ourselves the same question. Surrounded by darkness, won't you look for the lamp? When the sense of self is being burned, so there is nothing fun to rejoice about, that is to reflect on yourself and find a way to liberation. The talented general, when he knew he was surrounded, had to know how to rescue his army and himself. In the same way, we must know that we are covered by darkness (andhakārena) in order to find a way out of that darkness. The darkness here is ignorance (avijjā), that means not knowing the dhammas worth knowing. The Dhamma is worth knowing here as we do not understand the truth of suffering, the truth that causes suffering, the truth of the cessation of suffering and the truth of the path to the cessation of suffering. Real mindless suffering, non-intellectual property, non-intellectual property, non-sensible non-bias, so called ignorance. Or also the definition says that: not understanding the four bases, such four truths are ignorance. The life of beings, when covered by ignorance, then we will be dominated by a lot of suffering, ignorance is the root. As long as the darkness of ignorance still covers, at that time sentient beings cannot escape samsara, not from the restraint of defilements and anger. Every day ignorance ceases, greed, anger will be eliminated, and if ignorance ceases craving no longer anger has quenched then no longer exists in this world, that is, it will no longer be old. death, domination, no more sorrow, compassion, misery, favor, brain. When we know that our life is dominated by ignorance, covered in darkness, dense ignorance, we do not easily break that dark ignorance. In this world there is only one class of people who can break ignorance by themselves, that is, the Buddha. He gave up the royal citadel to go ordained, the truth level. During six years of asceticism, he sought, close to this Taoist, to find the way of liberation, but all of them only established a very high practice of attaining formless meditation. He realized that for this kind of meditation, this realm leads only to the realm of Pham Thien is the same. If so, still cannot escape samsara. He himself found the Middle Way and when the light of truth appeared, the dark ignorance no longer existed, he became the Chief of Right Enlightenment. The only person in this world breaks that ignorance by himself. Now, we understand the Dharma, if we know the practice, we must be diligent ourselves, like having to light the torch ourselves. The Buddha taught that: Tumhehi kiccamātappaṃ, Akkhātāro tathāgatā. You enthusiastically do, Tathagata only teaches. [7] Padpa is a lamp, a light. When light appears, darkness disappears. Only the light of wisdom can break the darkness of ignorance, which is the insight that fully understands the three signs of impermanence - suffering - selflessness of nama and rupa. Only enlightened wisdom can parrot the darkness ignorance, only that wisdom, the Holy A-Arhat wisdom can destroy ignorance. called tu, but you have to practice from now on, if we do not have the position of the result, we must create intellectual property (sutamayapaññā) - position (cintāmayapaññā) - wisdom (bhāvanāmayapaññā) [8] right from the very beginning of each of our school life. These three types of intelligence serve as lamps for us to light up and go. Although it is not yet possible to have sunlight to dispel the darkness, we have these three small lamps or torches that have enough light to light the way without going astray. Also, in our practice life, although we have not yet received the light of wisdom, we have three types of wisdom, wisdom, and wisdom. Relatively in daily life we ​​can be mindful - awareness can control, then let's try to practice and find the lamp for ourselves. Light your own torch, that we already know. Because for Buddhism the practice does not rely on another force. We do not sit back and pray, but must be aware of the nature of life, what suffering is like. When we get bored we start to look for that lamp and that lamp of wisdom exists only within us. Let's try to practice like that. It is the practice in everyday life that is seen as a special kind of wisdom that will help us to have enough strength to dispel darkness. In short, the verse 146 syntax is not a poem about theory, but valuable in practice, as a warning that the Buddha sent to all of them. me. We can do it by ourselves according to the circumstances, according to the level of practice, trying to rise, get out of the darkness.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.23/2/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.