The Law-Law Sutta. THE FIRST Sutta of the Buddha. Zhuan Falun - The Buddha's First Sutta The Four Noble Truths with four truths that transcend all external conditions, discuss the nature of human life and the ability to overcome all suffering and pain Humanity has become the driving force and belief of mankind, before all the ups and downs of life still believe in a bright future of humanity in general and people in particular. Introduction to Buddhism has been around for more than 25 centuries, but the Buddha's teachings still contain the breath of the times and do not seem to be subject to the changes of space and time. One of the basic and important teachings of Buddhism is the Eightfold Path (the eight-pronged path - the Middle Way), contained in the Sutta Turning the Wheel of Dharma - the first sermon of the Buddha. The lecture became the focus of attention, in which, the meaning of tolerance, tolerance, avoiding extremes or excesses (anta), shared by Lao Tzu and Confucius in the concept of "moderate" or "neutrality", and as far away as Greece, this idea was also shared by Aristotle through the concept of "harmony". This still seems to be a topical issue, helping us to stay awake before the temptations of contemporary life, in search of a serene and peaceful life. The teaching of the Four Noble Truths with the four truths that transcend all effects of external conditions, discussing the nature of human life and the ability to overcome all suffering and pain of human beings has become the motivation and belief. of humanity, before all the ups and downs of life, still believe in a bright future of humanity in general and people in particular. The Middle Way and the Four Noble Truths are even more meaningful when it is the first sermon given by the Buddha right after his enlightenment of Unsurpassed Bodhi, demonstrating a peerless wisdom that has just been awakened after a long time. dreams drifting in the realm of death Therefore, understanding the teachings of the Middle Way and the Four Noble Truths, along with the birth of the Zhuan Dharma Wheel, is significant not only in theory but also in practice for every Buddhist son, thereby determining clearly define the path and purpose before searching for the origin of one's own nature. The context of ideological activities leading to the birth of the sutta Researchers, when considering the situation of scholarly life in the Buddha's time, often divide it into two separate currents: the mainstream and the unorthodox. . The orthodox takes the Vedas and the Upanishads as the main canon; Movements different from or against the Vedas and Upanishads are considered unorthodox or anti-orthodox. Another, more detailed classification divides these thought movements into four main categories: orthodox Brahminism, popular belief movements, and those that take the Vedas and Upanishads as their main but developed ideas. more such as Yoga, Arithmetic, Political... and finally the unorthodox movement. In addition, there are some researchers who, based on the Buddhist scriptures, specifically the Sa-Mon, refer to six sects that in the scriptures are often referred to as "the six sects of foreign sects": 1. Phu- lan-na kassapa (Purana Kassapa): believes that doing good and evil is due to custom and does not have a corresponding karma root, so do not believe in anything or doubt everything. 2. The old-fashioned way-Cousal (Makkholi Gosala): only natural, all good and evil actions, Even the matter of liberation is subject to a natural law, man cannot decide or make any effort. 3. Adida Kesakhamba-la (Ajita Kesakambali): advocates Materialism. Man is composed of the four elements, after death is the end, should enjoy pleasures, reject morality. 4. Buddha Ca-chien-Dien (Pukudha Kaccayana): advocates Idealism, holds that the mind of things is immortal, life and death of people is just a collection of the elements that make up people, and the rest of the world. That element is never destroyed. 5. Sanyaya bellatthyputta (Sânyaya bellathyputta): According to the inspiration, if you feel like it, say so for the phenomenal world, not sure if yes or no. or wrong. 6. Ni-kanda-da Nha-de-tu (Nigandha netaptta): advocates destiny theory, taking that as the basis to explain all. As for the practice, it is distinguished by extreme asceticism and strict adherence to the precepts of non-killing. In general, in terms of academic life during the Buddha's birth, Indian philosophical thought had strong developments, diverse in topics, rich in schools, but no longer unified in Vedas or Upanishads. formerly. The schools born in this period can be likened to flowers blooming in the middle of spring, each with different interpretations, sometimes opposing each other in explaining the nature of the world as well as the method. practices that lead to ultimate liberation. This remarkable development not only created a premise for Buddhism in collecting the quintessence of other schools but also a basis for Buddhism to supplement, correct and correct the advantages and disadvantages of other schools. , formed a new religion - Buddhism, both inherit tradition and have new ones, creating a fundamental turning point in the general flow of Indian philosophy. Content: Zhuan Falun a) Criticizing the wrong views of the schools At the beginning of the sutta, the Buddha said: "O bhikkhus, there are two extremes (anta) that ordained (pabbajitena) must be avoided…” The concept of extreme (anta) refers to an extreme, extreme or extreme attitude; and the concept of monastic (pabbajitena) refers to those who renounce the worldly path, cut off craving from the body, and seek the path of liberation. As soon as he started preaching to the five brothers, Kieu Tran Nhu in particular and those seeking the path of liberation in general, the Buddha immediately reminded that monastics need to give up two extreme or outrageous paths. ; in other words, The Buddha criticized these two paths as wrong paths that do not lead to ultimate liberation. The two main paths are: 1. The ease in sensual pleasures - is lowly, vulgar, mundane, unworthy of the virtues of the Saints, and useless. 2. The earnest attachment in the ascetic way - is suffering, unworthy of the virtues of the Saints, and useless. The first path is the path of indulgence in sensual pleasure or excessive pleasure and the second path is the path of indulgence in extreme asceticism and suffering. These are the two paths the Buddha warned that will not bring the monastic to complete liberation. It should also be added that, during the time when Shakyamuni Buddha was alive and even before Buddha Shakyamuni was born, India existed many different schools or teachings in search of the path to liberation. But in the end, Attitudes towards life often revolve around two main paths: one is craving for sensual pleasures and the other is the renunciation of all desires. One of the doctrines that advocates enjoying all the pleasures of the world is Lokayataism - Pali and Sanskrit terms - referring to the materialism or materialism founded by Carvakas. From the point of view of this doctrine, man's death is the end, leaving all the energies in life and only the present life is real, so the followers of this doctrine say: "Eat it. , drink and enjoy all pleasures, for death comes to all", and that: "Morality is an illusion, only pleasure is reality. Death is the end of life. Religion is a madness, a mental illness, there is a distrust of all that is good, noble, pure and compassionate. Their theory advocates lustful gratification, selfishness and crudeness, confirming the will of filth. There is no need to control one's desires and instincts because it is part of man's natural heritage.” Meanwhile, some schools promote a strict ascetic life, arguing that only asceticism can be achieved. This doctrine is accepted by the majority of practitioners of different schools. Even Shakyamuni Buddha himself and his five brothers Kieu Tran Nhu used to practice like this before. for 6 years, but still did not achieve the final result of liberation.Criticizing these two positions, the Buddha said that both are useless, useless, unworthy of the saint's virtues. b. ) The main teachings taught by the Buddha in the first sermon. The Teaching of the Middle Way or the Eightfold Path Immediately after criticizing the two positions of excessive pleasure and extreme asceticism, the Buddha proposed the third path, the Middle Way (Majjhima Patipada). "Abandoning both these extremes, the Tathagata has realized the 'Middle Way' (Majjhima Patipada), which is the path that brings vision (cakkhu) and knowledge (nana) and leads to peace (vupasamaya), wisdom. sublime (abhinnaya), enlightenment (sambhodhaya), and nirvana" The middle path is not the path between the two extremes but the way beyond the two extremes. The Buddhist dictionary concept: "Middle means non-dualism, is the absolute end of opposites, is the goal of two-way battle, is the neutral path that is not biased towards one side", that means the middle path is the only way the way to end all dualistic treatment as usual; yes-no; right-left... In the later stages of Buddhism's development, the understanding of the Middle Way also has many different opinions, such as the Dharma general for Mind Only is the Middle Way, the Three Comments for the Eight Realms is the Middle Way, and Thien Thai. for the Real Prime Minister is the Middle Way, Hoa Nghiem for the Dharma Realm is the Middle Way... However, in the Zhuan Falun, the Buddha asserts that the Middle Way is the Eightfold Path or the eight-branched path. In the sutra it says: "Bhikkhus, what is the Middle Way that the Tathagata has realized, the path that brings vision and knowledge and leads to peace, sublime wisdom, enlightenment, and Nirvana? It is the Noble Eightfold Path - Right View (samma ditthi), Right Thought (samma samkappa), Right Speech (samma vaca), Right Action (samma kammanta), Right Livelihood (samma ajiva), Right Effort (samma Vayama) ), Right Mindfulness (samma sati), and Right Concentration (samma samadhi). That is the first element and also the prerequisite in the Middle Way teaching of Buddhism. After having the correct, as-yet-real knowledge of the object, the second branch is Right Thought, that is, Right Contemplation. True contemplation in Buddhism requires that the object of thought must be objective from the object of thought, that is, the thinker must eliminate attachment, selfish attitudes, and malice. To do this, the subject needs to cultivate loving-kindness, a peaceful attitude toward the object of thought. The third branch of the teachings on the Middle Way is Right Speech - right speech. Right speech comes from right thinking, as it really is about the thought object, and of course, right speech is for the purpose of not only speaking as it is about the object, but also having to direct the object to the truth. more complete rather than speaking just to say. Next Right Speech is Right Action - creating right karma or right action and Right Livelihood - right living. All three elements: Right Speech, Right Action, and Right Livelihood are methods of expressing righteous thoughts in order to perfect morality and develop a healthy lifestyle. The sixth branch is Right Effort - the effort to practice in righteousness in order to destroy the bad seeds and develop the wholesome mind. Liberation and enlightenment are not achieved overnight, so if you see, know, think, practice, but lack effort, your cultivation will quickly fade away. In the process of diligence, unceasing effort, the seventh element - Mindfulness - is always alert in every action, gesture, word and deed becomes the essential twin. Effort but not being alert can lead to an outcome that is the opposite of what was originally intended. From the ceaseless effort in awareness leading to Right Concentration - that is, staying on a single object, especially that object is one's own mind, will lead to a result - our mind is more and more purified. In the wake, the elements of impurity, affliction, and ignorance are eliminated with more and more effort, instead, the seeds of goodness, wisdom, and purity are sprouted more and more. When the mind, in the awareness of Right Mindfulness and Concentration, with the unremitting effort of Right Effort, with the regular practice of Right Speech, Right Action and Right Livelihood, invisibly leads to a common conclusion. As a result, the natural perception will be correct, and the thinking will become clearer and clearer. Thus, the Noble Eightfold Path with the eight basic branches mentioned above, is both cause and effect, mutual aid for the sake of liberation and enlightenment. In summary, the doctrine of the Middle Way - the Eightfold Path, as stated by the Buddha in the Zhuan Falun, serves as both a basis for criticizing the two extremes that govern contemporary Indian society and for establishing one of the fundamental principles. The most original form of Buddhism, the religion has influenced not only India but has now spread to the whole world. Teaching the Four Noble Truths At the beginning of the discourse by advising the monastic to give up the two extremes and establish the Middle Way, the Buddha continued on the Four Noble Truths as the most basic discourse in the entire teaching. of the Buddha and is also the sole goal of Buddhism in its existence in this world. The Four Noble Truths (four wonderful truths) include: The Truth of Suffering, the Truth of the Collection, the Truth of Cessation, and the Truth of the Way. Sanskrit Sacca, is the truth, what really is. The equivalent Sanskrit noun is Satya, an event that is no longer up for debate. The Pali term calls these truths Ariya Saccani (Holy Truths, or Noble Truths), because these are the truths discovered by the Buddha, the greatest Ariya, completely pure. and has completely purged all defilements. (1) "This is the Noble Truth of Suffering" Thus, bhikkhus, in regard to dharmas unheard of before, vision, knowledge, wisdom, insight, and light arise to the Tathagata. . (2) "This Noble Truth of Suffering must be realized (parinneya)." Thus, bhikkhus, with respect to dhammas never heard before, vision, knowledge, wisdom, insight knowledge and light arise to the Tathagata. (3) "This Noble Truth of Suffering has been realized (parinnata)." Thus, bhikkhus, with regard to dharmas not heard before, vision, knowledge, wisdom, insight wisdom and light, arise to the Tathagata. The First Noble Truth (The Truth of Suffering) refers to Dukkha - a Sanskrit word that means suffering or difficulty. In terms of feeling, "du" is difficult, "kha" is tolerable, "dukkha" is what makes it difficult to bear. Understood as a truth, "Du" is something despicable, not worth clinging to. "Kha" is nothingness, emptiness. The world lies in a sea of ​​suffering and as such is despicable, repulsive, not worth clinging to. The world is an illusion, nothing is real, so the world is nothing, empty. So, Dukkha is nothingness, not worth clinging to. For the enlightened, life is suffering. To live is to endure suffering. All sensations or attainments in this world are not certain, so what is called happiness or happiness is only temporary, temporary, unsustainable… In the end, people are just frustrated and miserable with their own lives. "Birth is suffering, old age is suffering, illness is suffering, death is suffering, living with someone you don't like is suffering, being separated from loved ones is suffering, wanting but not having is suffering, in short, clinging to the body. the five aggregates are suffering". Of all human sufferings, the most common are birth (jati), old age (jara), sickness (vyadhi) and finally death (marana). The above four sufferings are constantly threatening human life and cannot be avoided. Besides the above four sufferings, the sufferings of feeling like wishing but not achieving, loving without being able to meet or meet the person you hate all bring people sufferings and pain. To recap, Having this body means suffering and no one is free from suffering when accepting to live in this world. In the text, the Buddha said that the Truth of Suffering is a fact, which requires to be perceived as a fact that exists and exists in life, requires observation, analysis and analysis and observation. Observing this suffering will lead to a proper understanding of one's own reality. (1) "This is the Noble Truth of Suffering." Thus, bhikkhus, with respect to dharmas which have not been heard before, vision, knowledge, wisdom, insight knowledge and light arise to the Tathagata. (2) "This Noble Truth of Suffering must be eradicated (pahatabba)." Thus, bhikkhus, with respect to dharmas which have not been heard before, vision, knowledge, wisdom, insight knowledge and light arise to the Tathagata. (3) "This volume of suffering has been eradicated (pahinam)." Thus, bhikkhus, with respect to dhammas never heard before, vision, knowledge, wisdom, insight wisdom, and light arise to the Tathagata. The second Noble Truth was identified by the Buddha as the Noble Truth - the cause of suffering and pain. In the sutta, the cause of suffering is craving, or attachment (tanha): "This, O monks, is the profound truth about the origin of suffering (dukkha-samudaya-ariyasacca, the Noble Truth of Suffering). It is craving that leads to rebirth (ponobhavika). Craving, in accordance with the mind ardently longing, clinging to this or that (life). It is craving, clinging to sensual pleasures of the five sense objects. (kamatanha), craving for existence (bhavatanha, craving for the idea that things are eternal), and craving for non-existence (vibhavatanha, craving for non-arising, attachment to the idea that after death there is nothingness). The Dhammapada says: "Because of craving, there is trouble. Because of craving, there is fear. Those who have completely stopped craving are no longer troubled, and have less fear" (verse 216). The Buddha taught that craving leads to birth-death, death-birth, eternal, forever. Thus, it is in the Noble Truths that the Buddha indirectly refers to the past, present and future life. There are three kinds of craving: First, the crudest form of sensual desire is sensual attachment to the five sense objects (kamatanha). The second is attachment to life (bhavatanha), and the third is attachment to the unborn state (vibhavatanha). According to the commentaries, the following two types of craving are attachment to material pleasures related to the belief that all things are eternal (sassataditthi) and attachment to the belief that after this life is nothingness, there is nothing left (ucchedaditthi, annihilation). Bhavatanha also means attachment in the Form Realm and Vibhavatanha is attachment in the Formless Realm, because Aruparaga (the desire to cling to the Formless Realm) is also considered to be the two 'uncles' (samyojana, binding, binding them). rebirth in the cycle of reincarnation). Craving is a very powerful mental energy, always lurking in every person and is the main cause of most of the unhappiness in life. It is craving, coarse or subtle, that makes us cling to life and thus leads us to wander forever in samsara. An ordinary person only knows how to enjoy sensual pleasures, and considers it noble, the only happiness. In sensual gratification, there is certainly temporary happiness in expecting, enjoying, and recollecting those pleasures. But it is only temporary and illusory. According to Buddha, non-attachment (viragata), or reaching beyond material pleasures is a higher happiness. True happiness lies within us, and cannot be achieved through wealth, career, power, fame, or conquest or conquest. If happiness is achieved through the above, it is only temporary, quickly disappears and is replaced by a mind of clinging, suffering and eventually becoming the cause that leads us to samsara. return. (1) "This is the Noble Truth of Suffering." Thus, bhikkhus, with respect to dharmas which have not been heard before, vision, knowledge, wisdom, insight knowledge and light arise to the Tathagata. (2) "This Noble Truth of the cessation of suffering must be realized (sacchikatabba)." Thus, bhikkhus, with regard to dharmas not heard before, vision, knowledge, wisdom, insight wisdom and light, arise to the Tathagata. (3) "This Noble Truth of Suffering has been realized (sacchikatam)." Thus, bhikkhus, with respect to dharmas which have not been heard before, vision, knowledge, wisdom, insight knowledge and light arise to the Tathagata. The third truth is the Noble Truth of Cessation - the state after the separation of greed, hatred, delusion and the attachments to the mind. "This is the profound truth about the cessation of suffering (dukkha-nirodha-ariyasacca, the Noble Truth of the cessation of suffering). That is, the complete abstention and cessation of that very craving. It is detachment, renunciation, detachment and detachment from craving." Accordingly, the coarsest to the subtlest forms of craving are reduced to some extent, then that part is attained. The crude forms are reduced, then they attain the fruit of Tu-da-ham (First-Lai), the second of the saints, and can only be eradicated when attaining the fruit of Ananda (Non-return), the third holy stage. The subtle forms of craving are completely eradicated when arahantship is attained. (1) "This is the Noble Truth of the cessation of suffering." Thus, bhikkhus, in regard to previously unheard of dharmas, vision, knowledge, wisdom, insight, and light arise. Tathagata. (2) "This Noble Truth of cessation of suffering must be developed (bhavetabbam)." Thus, bhikkhus, with respect to dhammas never heard before, vision, knowledge, wisdom, insight knowledge and light arise to the Tathagata. (3) "This Noble Truth of Suffering has been developed (bhavitam.) Thus, bhikkhus, with regard to dhammas never heard before, vision, knowledge, wisdom, insight knowledge and light, arise to the Tathagata. The fourth truth, the Way, the path to the cessation of suffering and the attainment of the Noble Truth of Cessation. In the sutta, the Buddha noted that, in order to eradicate suffering, one must practice the Noble Eightfold Path, or the Middle Way, the Eight-fold path: "O monks, this is the profound truth about me. The path leading to the cessation of suffering (dukkha-nirodha-gamini-patipada-ariya-sacca, the Noble Truth of Suffering) is the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort. effort, Right Mindfulness and Right Concentration". The Noble Eightfold Path becomes a means of transforming suffering and achieving the path and fruition. Thus, the Noble Eightfold Path, in addition to criticizing the two excessively wrong paths of other doctrines, was also recognized by the Buddha as the path leading to ultimate peace and liberation. Having explained the Four Noble Truths thoroughly and clearly, The Buddha concluded his discourse with these strong words: "O bhikkhus, on what day the Tathagata's absolute knowledge of the Four Noble Truths under three shades and twelve modes, has not been When fully enlightened, until then, the Tathagata does not claim that the Tathagata has realized the Unsurpassed Perfect Enlightenment (anuttara sammasambodhi). Only then will the Tathagata confirm that the Tathagata has realized the Unsurpassed Perfect Enlightenment, and at that time, knowledge and insight arose: The Tathagata's mind was completely and firmly liberated. sure, unshakable, and this is the last life, there is no other life." When the Dharma period ended, Kondanna (Kieu Tran Nhu), the oldest disciple of the five, thoroughly understood the Dharma and attained Tuda completion, the first of the four saints. He realized that what is born must pass away - Yam kinci samudayadhammam sabbam tam nirodha-dhammam. Conclusion The Zhuan Falun is the first sutra that the Buddha spoke immediately after the Unsurpassed Bodhi. The content of the sutta contains the main and most important principles of Buddhism (both Southern and Northern traditions). From the content of the above sutta, a few principles can be drawn when studying Buddhism in general and this sutta in particular: 1. Buddhism is based on personal experience and avoids systems or doctrines. was a major force at that time. This principle requires that to understand Buddhism, it must be based on personal experience, not purely in theory. In other words, Buddhism emphasizes the importance of practice, instead of focusing on beliefs and dogma. Simply believing in dogma cannot lead to liberation. 2. Buddhism is a path leading to the cessation of suffering, not a religion that meets religious needs or creates an "illusory" world in the sense of "illusory compensation". 3. There is no god in creating suffering for humans, but only humans creating suffering for themselves. Therefore, there is no ritual to sacrifice to the gods so that people have to be timid, beg or be afraid. 4. Precepts (sila), Concentration (samadhi), Wisdom (panna) are the key to achieving the goal, Nirvana is expressed specifically through the Middle or Eightfold Path. 5. The foundation of Buddhism is the Four Truths (Four Noble Truths) verifiable by experience. These Four Truths were discovered by the Buddha himself through his own awareness and reflection, not from anyone's teachings. 6. The Truth of Suffering, the first truth, deals with the constituent parts of the self, and the different stages of life. It is these components that lead to the state of human suffering. Understanding the first truth (the Truth of Suffering) logically leads to the eradication of the cause of suffering. 7. The second truth (the Truth) is related to a power that is always hidden inside each person, which is craving. Craving is the cause of all the unhappiness in life. The Noble Truths themselves also refer indirectly to past, present and future lives, through which the long chain of birth and death of human life and karmic consequences, rebirth are also mentioned. 8. The first two truths are in the world, belonging to the world (lokiya). The third truth, the cessation of suffering, although it is up to us, is supramundane (lokuttara) and goes beyond morality. The truth of cessation is a dhamma (dhamma) that must be grasped by mental vision (sacchikatabba). This is not a case of rejecting the outer world but of giving up all inner attachment to the outer world. Therefore, Nirvana is not created (uppadetabba) but has to be attained (pattaba). Nirvana can be achieved in this present life. Thus, it can be understood that although rebirth is the main teaching in Buddhism, the ultimate goal of Buddhism is the cessation of rebirth - not dependent on the future, since it can be achieved in the present life. . 9. To eradicate a powerful force (craving) it is necessary to use and develop the Eight effective factors (Eightfold Path). The eight powerful and wholesome mental forces must be focused to knock out a persistent unwholesome force lurking within us. ten.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.