Part I - Turning the Law I-1 DECLARATION OF THE SUBJECT OF TRANSACTION DHAMMACAKKAPPVATTANASUTTàRAMBHO -ooOoo- Anuttaram abhisambodhim sambujjhitand tathagato. Pathamam yamadesesi, dhammacakkam anuttaram. Sammadeva pavattento loke appativattiyam. The Tathagata is the Supreme Leader, has attained Supreme Enlightenment, the dharmas in the world cannot be practiced by anyone, he can make the practice very righteous. Yathàkkhàtà ubho antà, patipattica majjhiám. Catus andriyasaccesu, visuddham nanadassanam. He turned the Falun for the first time, explaining the two extreme dharmas, the lowly dharma, and the Middle Way and the Wisdom of understanding and discerning the Four Noble Truths, which is pure wisdom. Desitam dhammarajena. Contact us. Namena vissutam suttam. Now I recite the Zhuan Falun sutra by the Supreme Being, who the Dharma King has clearly explained. Dhammacakkappavattanam. Veyykakaranapathena, sangìtantam bhanàmase. That sutra declares the fruit of Right Understanding, which the A Xa Le gathered together to establish and correct according to Sanskrit (Pali) in ordinary writing, without confusing verse. -ooOoo- I-2 DHAMMACAKKAPPAVATTANASÙTRA Evam me sutam sutam. I (whose name is Ananda) heard this again: Once upon a time there was a time when bhaga and branasiyam viharati wasipatane migadaye. At one time, the Blessed One dwelt in the Retired Forest (Isipatanamigadayavana) near the city of Baranasì. Tatra warehouse bhaga and pancavaggiye bosystemhù mantesi. One day, the Blessed One called five monks, living there, and said: Dveme bistshave antà pabbajitena na sevitabhà. Hey Bhikkhus! The two extreme dharmas are the lowly practice. Those who have left home, should not follow, should not follow. Katame dve? Those two extremes, how? Yo plowam kàmesu kàmasukhallikà nuyogo pico, gammo. One is the dharma that makes the body and mind determined to follow sex, the vile dharma. Pothujjaniko, anariyo. The Dharma of the worldly, the law of ordinary people, not of the superior. Anatthasanhito. There's no benefit. Yochayam attakilamathanuyogo dukkho. Second, the dharma makes the body and mind austere, the cause causes the body to suffer Anariyo. It is not the dharma of the noble ones. Anatthasanhito There is no benefit. Ete kho bistshave ubho ante anupagamma majjhilà patipatà. Tathagatena. Abhisamnuddhà cakkhukaranì nanakaranì upsamaya abhinnthisa sambodhaya nibbana samvatati. Hey Bhikkhus! The practice of following the middle path, not following those two extreme paths, but the Tathagata has been fully enlightened, is the dharma that gives rise to clear understanding, wisdom, and true understanding. righteous, the cessation of suffering. Katamà casà bistshave majjhilà patipadà tathàgatena abhisambuddhà cakkhukatanì nanakaranì upasamyasambodhya nibbya samvatati. Hey Bhikkhus! The practice of the middle path, which the Tathagata has attained to great enlightenment, is the practice for dharma that gives rise to wisdom eye, accurate understanding, wisdom, peace of mind, right understanding, cessation What is that suffering? Ayameva ariyo atthangiko maggo Is the Noble Eightfold Path, dharma like the noble eight-fold path. Seyyathidam? How is the Eightfold Path? Sammāditthi, Sammāsankappo, Sammāvàāvāa, Sammākammanto, Sama-ājìvo, Samāvāyamo, Sammāsati, Sammāsāādhi See right understanding, Right thinking, Right speech. Right career, Right Livelihood, Right Effort, Right Thought, Right Mindfulness. Ayamkho sà bistshave majjhilà patipadà tathàgatena abhisambuddhà cakkhukaranì nanakaranì upasamaya abhnnthisa sambodhaya nibbànaya samvattati. Hey Bhikkhus! The Noble Eightfold Path is the middle path, which the Tathagata walked and attained great enlightenment, is the practice to follow, for the arising of wisdom eye, understanding of the true nature, cultivation for peace and wisdom , for right understanding, for the cessation of suffering. Idam kho pana dukkhave dukkham ariyasaccam jàtipi dukkhà, jaràpi dukkhà, byādhipi dukkhum, (soka parideva dukkhado ma nassupayààpi dukkhà) appaiye thokampchye,. Hey Bhikkhus! Birth, which is the union of the Five Aggregates, is the cause of suffering. Aging is old age and weakness, it is also the cause of suffering, sickness is sickness, and it is also the cause of suffering. Death is the dissolution of the Five Aggregates, which is also the cause of suffering. Frustration, anger in the heart, can not express, It is also the cause of suffering. Not liking it, it is also the cause of suffering; love but must leave, is also the cause of suffering. Sankhittena pancuppàdanakkhandha dukkha. The first suffering is the birth of that suffering, called the Noble Truth of Suffering. Please help improve this article or section by expanding it. Hey Bhikkhus! Love always creates a new birth, because sex is a desire in the heart, often preferring happiness according to the realms. What kind of love is that? Tatra tatrbhinandinì seiyathi damkàmatahouse bhavathouse vibhavatanhouse. The love and desire that is: - ca ma tanh ha (kàmatahā): worldly craving for worldly sex. - breaking through tanh ha (bhavatahouse): Craving born in the form world (because of permanent views). - precious breaking too tanh ha (vibhavatahouse): Craving born in the formless world (because of the cessation of view). There are 3 such love and desire called Suffering and the Noble Truth of Suffering. Idam kho pana b Bhikkhu dukkhanirodhayam ariyasaccam yo tassayeva tanayeva asesaviràganirodho cagopatinis saggo mutti anàlayo. Hey Bhikkhus! The way to get rid of love and desire, there is no residual due to the Noble Eightfold Path. The way to avoid craving is not left over, thanks to that Eightfold Path, called the Noble Truth of Cessation of Suffering. Idam kho pana bistshave dukkhanirodhagàminì patipadà ariyasaccam ayameva ariyo atthangiko maggo seiyathìdam sammàsankappo samm and coffee samámakammanto samayàjìvo sammàààati sam sam. Hey Bhikkhus! What is the noble Noble Eightfold Path? They are: Right Understanding, Right Thinking, Right Speech, Right Occupation, Right Livelihood, Right Effort, Right Thought, Right Concentration. The Noble Eightfold Path is called the Noble Truth of the Cessation of Suffering. 1. Idam dukkham ariyasaccan ti me balave pubhe ananussutesu dhammesu cakkhum udapipi, nanam udapàdi, pannà udapàdi, vijjà udapàdi, koloko udapàdi. Hey Bhikkhus! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that has known without error has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. Of all the dharmas that the Tathagata had never heard at first, it was understood that: This is such the Noble Truth of Suffering. 2. Tam kho padidam dukkham ariyasaccam parinneyan ti me balave pubhe ananussutesu dhammesu cakkhum udapipi, nanam udapadi, pannà udapidi, vijjà udapidi, àloko udapidi. Hey Bhikkhus! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that knows no mistake has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. Of all the dharmas which the Tathagata had not at first heard of, it was understood that this Noble Truth of Suffering should be remembered with such Wisdom. 3. Tam kho padidam dukkham ariyasaccam parinnatan ti me balave pubhe ananussutesu dhammesu kakkhum udapipi, nanam udapadi, pannà udapadi, vijjà udapadi, àloko udapidi Hey monks! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that has known without error has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. Of all the dharmas that the Tathagata had never at first heard, understood that this Noble Truth of Suffering, the Tathagata had already memorized it thus. 4. Idam dukkhasamudayam ariyasaccan ti i b Bhikkhu tavern ananussutesu dhammesu cakkhum udapadi, nanam udapadi, pannà udapadi, vijjà upaddi, koloko udapidi. Hey Bhikkhus! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that knows no mistake has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. Among the dharmas that the Tathagata had never heard at first, it was understood that: This is the Noble Truth of Suffering. 5. Tam kho panidam dukkhasamudayam ariyasaccam pahàtabban ti i tavern bhikkhu ananussutesu dhammesu kakkhum udapàdi, nanam udapàdi, vijjà upadàdi, àloko udapàdi. Hey Bhikkhus! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that knows no mistake has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. In the dharmas that the Tathagata had never at first heard, seen, and understood: This Noble Truth of Suffering must be eliminated like that. 6. Tam kho panidam dukkhasamudayam ariyasaccam pahìnan ti me balave pub ananussutesu dhammesu kakkhum udapàdi, nanam udapàdi, vijjà upadàdi, koloko udapàdi. Hey Bhikkhus! The discerning wisdom has arisen, the clear knowing wisdom has arisen, the infallible knowledge has arisen, wisdom to eliminate doubt arises, wisdom to destroy ignorance arises to the Tathagata already. In the dharmas that the Tathagata had never heard, seen, or understood at first: Suffering is the Noble Truth of this Tathagata has practiced such clarity. 7. Idam dukkhanirodham ariyasaccan ti me b Ananussutesu dhammesu cakkhum udapàdi, nanam udapàdi, pannà udapàdi, vijjà upadàdi, koloko udapàdi. Hey Bhikkhus! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that knows no mistake has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. Of all the dharmas that the Tathagata had never heard of at first, it was understood that: This is the Noble Truth of Suffering for the Cessation of Suffering. 8. Tam kho panidam dukkhanirodham ariyasaccam sacchikàtabhan ti me balave pub ananussutesu dhammesu kakkhum udapàdi, nanam udapàdi, vijjà upadàdi, koloko udapadi Hey monks! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that has known without error has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. In the dharmas that the Tathagata has never seen at first, understand that: This Noble Truth of Suffering Cessation must be done for such clarity. 9. Tam kho panidam dukkhanirodham ariyasaccam sacchiktan ti me balave pub ananussutesu dhammesu cakkhum udapidi, nanam udapàdi, vijjà upadàdi, koloko udapàdi Hey monks! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that knows no mistake has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. In the dharmas that the Tathagata had never seen at first, understand that: This Noble Truth of Suffering Cessation, the Tathagata has practiced for such clarity. ten. Idam dukkhanirodhagàminì patipadà ariyasaccan ti I tavern ananussutesu dhammesu cakkhum udapàdi, nanam udapàdi, pannà udapàdi, àloko udapàdi Hey monks! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that has known without error has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. Of all the dharmas that the Tathagata had never seen at first, understand that: This is the Noble Truth of the Cessation of Suffering. 11. Tam warehouse panidam dukkhanirodhagàminì patipadà ariyasaccam bhvetabban ti i b Bhikkhu tavern ananussutesu dhammesu kakkhum udapi, nanam udapàdi, vijjà upadàdi, àloko udapàdi. Hey Bhikkhus! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that has known without error has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. Among the dharmas that the Tathāgata had never seen at first, it was understood that: This Noble Truth of the End of Suffering should be practiced for such advancement. 12. Tam kho panidam dukkhanirodhagàminì patipadà ariyasaccam bhivitan ti me balave pub ananussutesu dhammesu cakkhum udapàdi, nanam udapàdi, vijjà upadàdi, koloko udapàdi. Hey Bhikkhus! The wisdom that has clearly seen has arisen, the wisdom that has known clearly has arisen, the wisdom that knows no mistake has arisen, the wisdom that has cut off doubt from arising, the wisdom that has destroyed the ignorance that has arisen for the Tathagata already. In the dharmas that the Tathagata had never seen at first, it was understood that: This Noble Truth of the End of Suffering, the Tathāgata had practiced for the sake of progress. Yavvakivanca me balave imesucatùsu ariyasaccesu evam tiparivattam dvadasàkàram yathàbhùtam nanadassanam na suvisuddham ahosi. Hey Bhikkhus! When will wisdom know clearly, see clearly according to the righteous, three-wheel, The twelve transports in the Four Noble Truths have not yet arisen in purity to the Tathagata. (Three wheels are: Tue clearly sees the Noble Truth, Tue clearly sees the "thing" in the Noble Truth. Tue clearly sees the "thing" in the Noble Truth already done, in those 3 wheels it moves like a wheel. Each Noble Truth has 3 wheels. , the Four Noble Truths: 3x4=12 bodies ) Neva evil andham bhikhave sadevake loke samarake sabramake sassamanabramaniyà pajya sadevamanusshaya anuttaram samámsambodhim abhisambuddho paccannàsim. Hey Bhikkhus! While the Tathagata has not yet attained higher understanding in the worlds including the heavens, the Maras, the Brahmas, and necessarily, sentient beings, including the recluses and brahmins, the Tathagata I have not yet called myself a witness to the fruit of Right Transformation. Yato ca kho me b Bhikkhu imesu catùsuariyaccsu tiparivattam dvadasàkàram yathàbhùtam nanadassanam suvisuddham ahosi. Hey Bhikkhus! When wisdom knows, clearly sees according to the right, there are three wheels, twelve bodies according to the Four Noble Truths, they have arisen pure to the Tathagata. Athham bntichave sadevake loke saámrake sabramake sassamanabràmaniyà pajya sadevamanusssaya anuttaram sam samambodhim abhisambuddho ti pacannàsim Bhikkhus, the Tathagata is called the Unsurpassed One, the Perfectly Enlightened One, because in the worlds there are heavens, Maras, Brahmas, and among all sentient beings, samanas and women as well. There is no understanding, with the sages and others, beyond that of the Tathagata. Nananca pana me dassanam udapàdi akuppà me vimutti, ayamantimay jati natthi punabbhavoti. Knowing clearly, clearly seeing has arisen, so the Tathagata's liberation from afflictions is no longer shaken and changed. this life is the last life, from now on, the Tathagata will not be reborn in another life. Idamavoca bhaga and attamanà panca vaggigia bosystemhù bhagavato bhàsitam abhinandunti. The World-Honored One explained the "Zhuan Falun" sutra, and the five Bhikkhus were filled with boundless joy. Imasmimca pana veyyàkaranasmim bhannassa virajam vitamalam dhamma cakkhum udapadi, yamkinci samudayyadhammam sabbantamnirodhadhamman ti. While the Tathagata expounded on this verseless sutra, the Dharma eye was the Way of Tu da Huan, the way to eradicate dirt was sex, which came to Kieu Tran Nhu, he knew well: What has a self-born personality They all have natural killing properties. Pavattile ca bhagavatà dhammacakke bhumma de and sadamanussà vesum etam bhagavatà baranàsiyam isipatane migadngaya anuttaram dhamma - cakkam pavattitam appativattiyam samanena and bràmanena and devenaand whichrena and branalà. When the Tathagata had just finished explaining the Law Wheel Sutra, all the gods on earth praised, saying that this wheel of Dharma is the unsurpassed wheel, the recluses, brahmins, gods, demons, and Brahmas. Heaven or any other in the world cannot be explained. Only the Tathagata He has already explained, in the forest of Isipanamigadà, near the city of Brahma. Bhummanam de andnam saddhamsut and catummahàrayikà de and saddama nussàvesum: "etam bhagavatà braànasìyam isipatanamigadà anuttaram dhammacakkam pavattiyam appativattiyam samanena and bràhmanena and the devas in the four heavenly realms chanted in unison the praises of the heavenly kings in the four heavenly realms. according to that praise Catummahàràjikànam devanam saddam sut and tavatimsà de and sadamanussà vesum. The gods in the Dao Loi heaven heard the voices of the gods in the heaven of the Four Great Heavenly Kings, and immediately praised him in the same way. Tavatimsânam de andnam saddam sut and yâmà de and saddamanussàvesum. The gods in the Yema heaven heard the voices of the gods in the Dao Loi heaven, and then they all praised the praise. Yàámnam de andnam saddam sut and tusidà de and saddamanussàvesum. The gods in the Tusita heaven heard the voices of the gods in the Da Ma heaven, and then began to praise each other. Tusitanaam de andnam saddam sutand nimmànaratì de and saddamanussàvesum. The gods in the heaven of Hoa Lac Thien heard the voices of the gods in the heaven of Tusita, and then sang in unison. Nimnànaratìnam de andnam saddam sut and paranimmitavasavatti de and saddamanussàvesum. The gods in the heaven of Thach Hoai Self, listen to the voices of the gods in the heaven of Hoa Lac Thien and then sing their praises together. . The gods in the Brahma ranks, having heard the voices of the gods in the heavens of Tha Hoa and Self, also repeated their praises thus: There is no Falun higher than this Falun, monks, and Brahmins. The gods, Mara, Brahma, or any other person in the worlds can't explain it, only the Tathagata, who has already explained it, in the forest of Isipatamigadayavana, near the city of Brahma. Itiha tena khanenatena layenatena muhuttena yâva brahmalokà dasasahssì lokadhàtu sankampi sampakampi sampavedhi. The continuous praise resounded to the Brahma world in a blink of an eye. Due to the transmission of praise, all 10,000 worlds vibrated, both above and below and in all directions. Appamâno ulàro obhà loke pàturahosi atikkamma de andnam devânubhàvanti. There is even an infinite and infinite radiance, which is higher than all the celestial radiances, illuminating the world. Atha kho bhaga andimam udnnam adnesi "annasi vata bho kondanno" annasi vata kondanno ti "Then the Tathagata, the Supreme Leader, spoke out: Kieu Tran Nhu has attained great enlightenment, A Nha Kieu Tran Nhu has attained great enlightenment. Iti hitam àyasmato kondannassa annàsi kondanna tveva nanam ahosìti. From here on, A Nha Kieu Tran Nhu is called Duc Kieu Tran Nhu. When he finished his meal, he came to Loc Gia garden to teach the Dharma to convert 5 Kieu Tran Nhu. He had to walk for 18 yojanas. The Buddhas in the past, when they went to preach the Dharma for the first time, all used miraculous powers. fly away, Only our World-Honored One is currently walking, because he saw the good fortune of a heretic named Upakajivaka, so he only thought: "If the Tathagata flew away with supernatural powers, this heretic would not meet him. If you get the Tathagata to visit and praise the Tathagata, then in the future there will be no good conditions for ordination in accordance with the Dharma." As he was walking away, the aura of six colors shone brightly. A non-Buddhist named Upaka saw the Buddha's appearance and aura and was surprised, wondering whether the gods or what, so he respectfully approached and politely asked: "Teacher, your six senses are pure, In his body, there is a shining aura of 6 colors. What is his name? Who is he with? Who is his teacher?" - The Tathagata's mind, Upakajivakha, is no longer lustful in the mundane world, has abandoned all evil dharmas, no longer has craving for sensual pleasures, and is no longer attached to the Five Aggregates. I am a person who is superior to all sentient beings in the Three Realms, I have attained unsurpassed Perfect Enlightenment by myself, who will be a teacher of the Tathagata? The Tathagata is the one who has 10 famous names that gods and Brahma always praise. Now the Tathagata comes to the Garden of Deer, turning the wheel of Dharma, beating the Dharma drum for sentient beings to awaken in the dream of ignorance, and see the dharmas clearly. When Upaka heard this, he thought: "This monk has a very delicate voice, sweet words, and a beautiful body." Then he generated a pure mind and said, "Indeed, you are a man of many merits by himself. Enlightenment. So you are a person named Anantajina (meaning Victory to the End.) You are more than all sentient beings." The Blessed One wanted to let him cultivate more faith, so he further taught: "O Upakajivakha, those who are free of afflictions in this world are conquerors everywhere. There is no other character like the Tathagata. Therefore, the Tathagata deserves the name Anantajina like you gave him." Hearing that, the pagan teacher nodded in approval and said, "That's right." Then he left. The five masters Kieu Tran Nhu took a bath and then talked with each other. Then they remembered the Blessed One and said to each other: "Friends, after we left, I don't know where Master Sammon Gotama is. , where are you sitting now, what are you doing, I wonder if he will think of us?" As soon as he finished speaking, the Blessed One also arrived, his light shining bright, 5 he saw a bright light shining brightly. He was surprised and terrified. Each of them looked in one direction to see where the light was coming from. One of them foresaw, so he called to the others, saying: "Friends, Master Samana Gotama went to find me. He gave up his diligent practice, went begging for food, and was very unusual. How can he attain the unsurpassed result of Right Enlightenment? He must be in a certain place. If he's sad, he should come to us. If he likes a place, he'll sit there." Although all 5 of them agree with each other. But when the World-Honored One came, they could not sit still because of the Buddha's majesty, they wandered, he took the bowl, he drew water to wash his feet. The Buddha finished sitting, 5 new teachers asked: "Master Gotama, are you strong and good? Is it okay to go for alms?" When he heard them call his clan like that. He just taught that: "Teachers, you should not call the Tathagata like that, because the Tathagata has already attained unsurpassed Perfect Enlightenment. The Tathagata will explain that the place of birthlessness and deathlessness is Nirvana, if you practice according to the words of the Tathagata, you will enjoy the taste of the fruit of birthlessness and immortality, which is great Nirvana." Although the World-Honored One taught this, the teachers Still calling his clan, the World-Honored One taught that: "Teachers, remember, from the past up to now. Has the Tathagata ever talked to teachers like this before? So, teachers, listen to the Dharma." At that time, the teachers did not dare to call his clan anymore, so he began to preach the first Dharma, Zhuan Falun. * * * Here is a brief mention of the Zhuan Zhuan Sutta. If you want to see more clearly, please see the book of Chanting by Venerable Ho Tong translated verbatim (see section I-1 above). should practice the Middle Way, then the Four Noble Truths. By the way, I would like to offer you the Four Noble Truths according to the Commentary and Buddha's language for your convenience to study. I've been meaning to this solution for a long time, but haven't had the chance. The World-Honored One was called the Perfectly Enlightened One because it was in him that he attained the Four Noble Truths. And the Four Noble Truths are the Dharma that no one else understands the Great Enlightenment. Ariyasacca is Sanskrit, we translate as Four Noble Truths. First of all, we should understand more about the call of Ariyasacca. Ariya means noble or holy. Sacca means real. Ariyasacca means the noble truth or the Noble Truth, or the nobility of the Noble One. Because of the personality that understands and thoroughly understands these dharmas, there is no longer reincarnation. Become a saint. That noble voice Ariyasacca has two meanings: - Ariyasacca: so noble and mysterious. It means that the truth of these four dharmas is truly profound and mysterious. People who are still afflicted can never recognize it, if it is not the Great Enlightened One, it cannot be identified. - Ariyasacca: so noble and mysterious. It means that a person who understands the profound and mysterious meanings of these four dharmas will become an absolute noble person in this Saha realm. Please explain the meaning of the first sentence. The Four Noble Truths are noble truths about dharmas with full of noble and mysterious causes like diamonds having its own preciousness, a precious and beautiful quality of real high value that everyone loves. It is not an object that will one day have to change its color or texture. Not like other things because of time that depreciates because it's old. Second sentence: this verse is a little confusing because it makes a person noble. Therefore, I (the author) would like to pose a question and answer to clarify the reasoning for you to understand better. Question: Why do the Four Noble Truths make people noble? A: The meaning of this sentence is that: When a person fully understands and practices according to the Four Noble Truths, his mind will change from one where he is still interested in the Three Realms to one who has no desire for anything. in the Three Precepts oil is this Five Aggregates. Question: I only know: This is Suffering, Origin, Cessation, and the Way, so do I also become noble? A: Those who understand this as Suffering, Origin, Cessation, and the Way as you say, but don't practice it, are of no use. Just like a parrot that knows how to speak human language but it doesn't know the meaning itself, if it does, it only knows a little bit. So don't make him noble. The reason says: To make a person noble when he or she has learned to understand the Four Noble Truths and then thoroughly practices it again, the first step is to make a person gradually get rid of defilements until he is completely clear of Defilements, no longer suffering. Wisdom sees the real suffering, the cause of suffering, the cessation of suffering, and the way to practice the cessation of suffering, or the way to a place where there is no more suffering. One who understands clearly like that means one who sees with wisdom eye or also called dharma eye. He becomes a noble person because he no longer commits sins and becomes samsara. The understanding of the Four Noble Truths has a clear definition. Those who understand and practice it properly will attain the new path called noble. Understanding like us is no different from the understanding of a child who only knows gold but does not understand its value and does not know how to use gold to do anything useful. Here is the law of the person that is called to understand the Four Noble Truths: Suffering, Origin, Cessation, and Path, each divided into 3 different stages that people need to understand these 3 stages called the Three Wheels. Three morals for 4 things suffering, practice, cessation, the way out 12 things called 12 bodies. This is the law that those who understand the Noble Truth really understand clearly. People who understand Suffering have 3 wheels: - Suffering is real. - Should know there is Suffering - Suffering that he has already seen clearly. He understands that there are 3 wheels: - Craving for love is the cause of real suffering. - Should understand the side of craving - Craving is someone who has already seen it clearly. Those who understand that there are three wheels of cessation are: - Extinction is real. - Should understand Cessation - Cessation that people already understand. People who understand the Tao have 3 wheels: - The Tao is real - Should understand the Tao - The Tao that people understand, is complete. It should be noted that: The understanding of the Four Noble Truths is different from the ordinary understanding. Because the understanding of the Dharma of the Four Noble Truths still needs to be followed correctly, which is to eliminate afflictions, and know that: There is no defilement in the mind. For example, a sick person knows that he or she is experiencing illness and knows: - This is medicine. - This is the cure for my illness. - Having taken that medicine and thanks to that medicine, the disease is also gradually improving, and will surely reach a healthy place. This sick person is likened to a afflicted sentient being who is suffering in the sea of ​​samsara. This person learns the Four Noble Truths, practices it, and thanks to that, he is able to get rid of his afflictions just like a person taking medicine is relieved of his illness. times, then strong, that is, completely liberated. -ooOoo- I-3 DISCUSSION ON Suffering In the Four Noble Truths, the Dharma that the Great Enlightenment put first is Suffering. As soon as they heard the sound of suffering, no one was surprised. Because everyone has tasted the taste of more or less suffering. No one is born in this world without suffering, even if it is a rich man or a king. If we ask again, everyone knows that life is suffering, even some people say: When a newborn baby cries out "suffering, suffering", but he understands how he can get what fruition! Because he only understands the outer shell of suffering, or knows suffering, but does not practice to eliminate suffering. One who understands suffering in this way is different from understanding with the wisdom of the Enlightened One. Human understanding is understanding by consciousness. The understanding of the Noble One is by wisdom. Sentient beings know suffering but do not know the method to avoid suffering or to end suffering. On the contrary, do more suffering. It is like a person who runs against the wind with a torch and is hit in the face by fire, crying and lamenting, but will not abandon the torch for fear of losing its light. I would like to consider talent, beauty, profit, The name or the loss of love and the six senses. And the most holy ones, the Enlightened One, know suffering, know the cause of suffering, and know the cause of the cessation of suffering. For example, two characters, a patient and a doctor. The sick person only knows that: I am sick, being tortured and suffering, but I don't know how to get rid of the disease. And the doctor knows the cause of the disease. Know how to prevent it and moreover have medicine and know how to cure it. Because of these two different understandings, doctors and patients are different. The sick person is sick only waiting to die and not yet end up suffering because of the disease. These are sentient beings who know suffering but do not have any method to relieve suffering. The above passage reminds you that: The understanding of sentient beings, of the Saint Nhon is different from knowing by wisdom, and knowing by the perception of consciousness. Because sentient beings know suffering by means of consciousness, they cannot be liberated. But as an example, I give the above paragraph for you to understand more clearly whether suffering or understanding suffering is different than Enlightenment. The first sermon of the Great Enlightenment was the DHAMMACAKKAPPAVATTANA SUTTA, which means the Sutta of the turning of the Dharma wheel. In it roughly as mentioned above. Here I would like to explain the Four Noble Truths. * * * In the Four Noble Truths or the first is called Suffering. In this suffering can be divided into two parts: 1) Sabhàvadukkha: Suffering has been since I was present and this suffering is suffering that follows me and never leaves me. And now the intellectuals or the government are eliminating that suffering, but it certainly can't. That suffering in Zhuan Falun, the Buddha taught that: Idam kho pana bhikkhave dukkham ariyasaccam. This, monks, is what suffering really is: Jatipi dukkha: Birth of Suffering. Jarapi dukkha: Old Suffering Maranampi dukkham: Death Suffering. 2) The second thing is called Pakinnakadukkha: Dependent suffering or what can be called suffering comes later: Soka: Sadness, disappointment Parideva: Lamentation. Dukkha: Suffering Domanassa: Frustration, trouble. Upayàsàpi dukkha: The mind is hot-tempered, agitated. Ayampi sampayogo dukkho: To encounter things that we do not like is suffering. Piyehe vipayogo dukkho: Being separated from loved ones. Yampiccham na lapati tampi dukkham: To love without being near is suffering. Suffering in short is one: Sankhitena pancupàdànakkhandha dukkha - In short, this grasping of the Five Aggregates is Suffering. According to the Zhuan Falun, the Buddha divided suffering into two parts, the real suffering and the new suffering. When he finished teaching those 2 Sufferings, he was left to summarize once again to show us clearly that defilements make suffering, so he taught that: In general, those who still cling to the Five Aggregates suffer. If I elaborate on Suffering, I believe that it just takes up paper and makes you tired of reading, so I should say in short that the suffering that is the foundation of life is the real suffering. And the sufferings that come later are those when one already has this body. Suffering comes later there is a place Buddha called Akantudukkha, Objective Suffering. This suffering you have understood a lot, please forgive. Real suffering, which means that suffering is attached to us starting from the time we were born in the mother's womb. According to the teachings in the Zhuan Falun, this suffering has three: Jàti dukkha: Birth Suffering Jarà dukkha: Old Suffering Marana dukkha: Death Suffering. According to us, we often hear and know that: Birth, old age, illness, and death are the four real sufferings. But in Sanskrit we don't count suffering, because suffering is suffering until birth, or when in the mother's womb, but when the pain must be due to a reason, not like old age and death, because of old age every minute of time. The pain still comes once in a while, not hour by minute like old age. Later, the commentaries said more pain and because of familiarity with the mouth, they said old age, pain, and death. Don't really say in Zhuan Falun that pain is real suffering. Solve the 3 real Suffering: JATI (BIRTH) Born here means starting to be born in the mother's womb. Please remind you that the suffering born here is only the person born in the mother's womb, not talking about the suffering of the birth mother. The suffering of birth is divided into 3 periods: - Suffering while in the mother's womb - Suffering at birth - Suffering due to birthplace, meaning that when he is born with this body, there is old age, pain, death and other sufferings to come. Everything in this universe, including our body, is due to the coordination of the four elements. But things that are used for a long time are called old. The bodies we use for a long time are old and are called Old, although they are 2 different pronunciations but the same meaning is to the point of destruction. Everything in the universe has different shapes and colors... But the same body is old, old, and then destroyed. So in the comment there is a question: When did my body start to age? Answer: According to the Buddha's teaching and people understand the old age, there are two different ways: - People usually understand that the old age is when they start at 60, 70, or 80 years old, it's called old age. Because people at that time clearly saw the change in the outer appearance. - In terms of morality, on the contrary, this body changes from moment to moment, that is to say, a moment passes, this body is old and everything in life and people change, but the person himself does not know the change. changed, so I just don't know what I did. The only difference is that the Old one clearly implements it. The Buddha taught that Old Age can be divided into three parts: 1) Appaticchannajarà: Old age does not appear. It means that people in the world see the baby growing bigger and stronger, that's where due to the change of things in the body, it is old, but ordinary life considers it to be a human's growth, but who knows when every moment is an old person because this old age does not appear clearly for people to see, so everyone is interested and proud in this age. And this is also a reason to show us that people have not seen the Four Noble Truths. If you are willing and want to know, ask microbiologists, they will tell you that germs and the drops of blood in our body are changing moment by moment. The Buddha taught that our cells change and die and then others take their place. 2) Parijina: Aging makes this body somewhat changeable for the person to see. That is to say, when people are 4 or 5 or 60 years old, they see a change in certain parts that make us see that change, then they will be called old. There are many people who still want to hide their old age by dyeing their hair back.... 3) Paripakka: Old age, it means you can't change old age. I myself can't control myself, like my hands are shaking, my legs can't be lifted to go... People in the world when they see that old person realize that they are Old Suffering. Because the old man is that old, he can only wait for death to come and take him away, but there is nothing he can do. Now, if we talk about old age, it is difficult to understand, only ask the elders to know what Old Suffering is. Personally, I am only 50 years old, I only see gray hair, but I have not seen anything more, because my eyes have long been short-sighted. But I see that the day after tomorrow is not far away, I can no longer use this body of the four elements, so just for now, I try to save every hour and minute to work for my own benefit in the future. Aging can also be divided into two parts: 1) Aging reduces the strength of the body. It means that we all have a very heavy duty on our shoulders, but the older we get, the heavier the burden will be forever. Like when we were young, it's not difficult to study in small classes, the older we get, the more difficult it becomes. When they grow up, they have to live and can't depend on their parents and family forever, the heavier the task is. I have the most unavoidable sufferings such as old age, pain, and death, when I have a wife, I also have the same old age, pain, and death as me. but perhaps even heavier is if you meet your wife asking for more lipstick, chalk, beautiful clothes, or diamonds, pure gold etc.. how heavy you are. When there is one more child, the worry is more, to 2, 3, 4 children, the weight is doubled. But suffering when the burden of life becomes more and more old, it means getting old and adding to the sickness that often comes with old age. Aging reduces strength here we can like a car more. when new, less damaged and beautiful, run fast. But when used for many days carrying too much weight or running long distances, it quickly deteriorated. When it is old, it becomes more and more damaged immediately, like this whole body as it gets older and sicker. 2) Old age brings sickness back. It means that: When old age comes, it never brings happiness, what it brings is sickness, such as blurred vision, deaf ears, white hair loss, trembling hands and feet, etc.. Who asks: What brings sickness to me? I believe that you will not hesitate to answer: old age brings sickness to me. MARANA (DEATH) What is death? - Death is the abandonment of this body, and not taking anything with you, even though it is the most beloved thing in life. After the consciousness leaves this body, this body slowly changes, swells and stinks, and eventually disintegrates, leaving a pile of white bones. The dead person can no longer act, and has no use with that stinking body. Human life is like a lamp with enough oil, the heart, when a fire is lit, ignites until the oil runs out and then goes out. Human life span is compared to the oil in the lamp, one day the oil must run out and turn off, the person who lives here has a short life like a lamp with a lot of oil, there is only one thing that is not the same. When a person reaches the end of his life, he cannot live one minute more, just as a lamp that runs out of oil cannot burn for another second. When the lamp goes out, we cannot find the lost flame, nor can we find the life of the dead. The suffering of death cannot be described in words because we are all still alive, maybe only those who are about to die and have died will realize that suffering. Suffering and death we can briefly conclude: Losing the peace of the whole human life. That peace is home, possessions, relatives. Especially this body. The duty of this Great Truth of Suffering, the Buddha taught to know suffering in a subtle way like a doctor who understands the disease, its causes, and the cure for it. Is it possible that only the dying and dead will realize that suffering? Suffering and death we can briefly conclude: Losing the peace of the whole human life. That peace is home, possessions, relatives. Especially this body. The duty of this Great Truth of Suffering, the Buddha taught to know suffering in a subtle way like a doctor who understands the disease, its causes, and the cure for it. Is it possible that only people who are dying and have already died realize that suffering? Suffering and death we can briefly conclude: Losing the peace of the whole human life. That peace is home, possessions, relatives. Especially this body. The duty of this Great Truth of Suffering, the Buddha taught to know suffering in a subtle way like a doctor who understands the disease, its causes, and the cure for it.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.30/6/2021.VIETNAMESE TRANSLATE ENGLISH BY =VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.