Learn Dhammassavanakusala: The blessing of listening to the Dharma.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Dhammassavanakusala: Blessed is the Dharma listening – Definition of Dhammassavana: “Dhammaṃ suṇanti etenā'ti dhammassavanaṃ.” Those who hear the right dharma call it dhammassavana, that is, the volition-consciousness-consciousness born with the great wholesome-citta having yonisomanasikāra understanding in the mind according to the true nature of things. Listen to the Dharma Listening to the Dharma, there are 2 types of people: 1- What kind of person listens to the Dharma with the thought that: “If I often listen to the Dharma, understand it, and then teach it, many people will praise and praise me as someone who understands the Dharma.” Thus, such people who listen to the righteous Dharma have not many merits and good deeds, and not much of the precious fruit. 2- What kind of person listens to the Dharma with the thought that: “We often listen to the right Dharma, learn to understand it well, know the distinction between good and bad, good from evil, good karma from bad karma, wrong view from right.” views, dharmas that should be practiced with dharmas that should not be practiced, etc.. should give up wrongdoing, then practice according to dhammas, in order to progress in all good dharmas from the sex world to good dhammas. , the kusala dhamma, the kusala kusala dhamma, the kusala kusala dhamma supramundane, for benefit, evolution, lasting happiness in the present life and countless future lives." Thus, such people who hear the Dharma receive many blessings from hearing the Dharma (dhammassavanakusala), and have many fruits of the merits of hearing the Dharma. Listening to the Dharma is one of the five things that are difficult to obtain, so the Buddha often reminds and admonishes his disciples that: “Appamādena bhikkhave sampādetha, Buddhuppādo dullabho lokasmiṃ, Manussattabhāvo dullabho, Dullabhā saddhāsampatti, Pabbajitabhāvo dullabho, Saddhammassavanaṃ dullabhaṃ. Evaṃ divase divase ovadati. ” The World-Honored One often admonishes and reminds monks, nuns, male and female attendants, that: - O monks (bhikkhunis, near-masculine, near-female)! You should strive diligently to fulfill all the duties of the Four Noble Truths, by the unfailing dharma, by practicing the four foundations of mindfulness. * It is difficult for the Buddha to appear in the world. * Being born as a human is a difficult thing to do. * Having full faith is a difficult thing to do. * Renunciation to become a monk is a difficult thing to do. * Listening to the Dharma is difficult. Those are the 5 things that are hard to get, that anyone who has got something is really rare and should be cherished. Indeed, when the Buddha of Perfect Enlightenment appears in the world, then when the Buddha preaches the Dharma and teaches the Dharma, sentient beings will have a good chance and good conditions to hear the Dharma. . * Among the six virtues of the Dharma, the righteous Dharma that the Buddha preached the true Dharma, there are 10: – Dharma-study of Dharma (pariyatti saddhamma). – 9 dharmas of super-three worlds (navalokuttaradhamma) which are 4 Noble Paths, 4 Noble Fruits and Nirvana. * In the Mahāparinibbānasutta (1) ( Great Nirvana ), the Ānandayācanakathā, the Buddha taught bodhipakkhiyadhamma including 37 dharmas to help maintain the right dharma, leading to the realization of the four Noble Truths, the attainment of the 4 Noble Truths. -The Way, the Four Noble Truths, and Nirvana. 1 MOTHER. Mahāvaggapāḷi, kinh Mahāparinibbānasuttapāḷi. Bodhipakkhiyadhamma includes 37 dharmas: * 4 dharma-bases of mindfulness (Satipaṭṭhāna): 1) Body-mind-origin. 2) Life-consciousness-origin. 3) Mind-origin. 4) Dharma-mind-origin. * 4 Dharma-Efforts (Samappadhāna): 1) Efforts to prevent evil-dharmas that have not arisen, do not arise. 2) Efforts to destroy evil-dharma have arisen. 3) Effort makes kusala dhammas arise. 4) Efforts to increase kusala dhammas have arisen. * 4 French achievements (Idhipāda): 1) Accomplishment due to satisfaction. 2) Accomplishments by effort. 3) Accomplish by determination. 4) Accomplishments due to wisdom. * 5 dharma-masters (Indriya): 1) Faith-dharma-master. 2) Ton-law-master. 3) Mindfulness-dharma-master. 4) Fixed-law-master. 5) Wisdom-dharma-master. * 5 magic-forces (Bala): 1) Faith-law-force. 2) Tons of magic power. 3) Mindfulness-magic-force. 4) Determination-law-force. 5) Wisdom-law-force. * 7 Dharma enlightenment factors (Bojjhaṅga): 1) Mindfulness-enlightenment-chi. 2) Analysis of senses-chi. 3) Vigorous awareness-chi. 4) Hy-enlightenment-chi. 5) Pure-enlightenment-chi. 6) Determining-consciousness-chi. 7) Discharge-consciousness-chi. * 8 Dharma-Magga (Magga): 1) Right view. 2) Right-thinking. 3) Right Speech. 4) Right-career. 5) Right-network. 6) Chief-effort-ton. 7) Right Mindfulness. 8) Right concentration. Those are the 37 dharmas leading to the realization of the truth of the Four Noble Truths, the attainment of the 4 Noble Paths, the 4 Holy Fruits, and Nirvana. The shravaka Bodhisattvas listen to the Dharma The Bodhisattvas of Sound-knowledge (sāvakabodhisatta) include the two Bodhisattvas of the Highest Sound-knowledge (Aggasāvaka-bodhisatta), the Bodhisattvas of the Great Sound-knowledge (Mahā-sāvakabodhisatta). If you don't have the opportunity to listen to the correct Dharma, you will certainly not be able to realize the truth of the Four Noble Truths by yourself, not realize the Four Noble Truths, 4. Holy fruit and Nirvana are. Indeed, in the past life of Venerable Venerable Sāriputta, the Venerable Sāriputta had made a vow to become the Supreme Saint of the right side with excellent wisdom, and was received by the Buddha Anomadass. In his past life, the Elder will become the Supreme Saint of the right side with the most excellent wisdom among the disciples of Buddha Gotama. The Venerable Sāriputta's previous life was the Supreme Pratyekabuddha Bodhisattva who created the ten inferior perfections since the time when the Buddha Anomadass appeared in the world. Until the time when Gotama Buddha appeared in the world, there was a gap of time during 1 astank period and 100 thousand earth kalpas, through 19 Buddhas appearing in the world in sequence, that is. Buddha Anomadassī, Buddha Paduma, Buddha Nārada, Buddha Padumuttara, Buddha Sumedha, Buddha Sujāta, Buddha Piyadassī, Buddha Atthadassī, Buddha Dhammadassī, Buddha Siddhattha, Buddha Tissa, Buddha Phussa, Buddha Vipassī, Buddha Sikhī, Buddha Vessabhū, Buddha Kakusandha, Buddha Koṇāgamana, Buddha Kassapa and Buddha Gotama appeared in the world. The Venerable Elder Sāriputta's past life was the Supreme Bodhisattva, the Supreme Being, who had fully created the 10 lower perfections of conduct, to become the Supreme Saint. The right-hand literati has the most excellent wisdom among the shravakas disciples of Buddha Gotama. At the time when Gotama Buddha appeared in the world, at that time, the Venerable Sāriputta's last incarnation was the supreme right-hand Bodhisattva, having the most excellent wisdom. , was born as the daughter of Mrs. Sārī (daughter of the elder) in the Upatissa neighborhood near the city-city Rājagaha. Madame Sārī named her son Upatissa. Prince Upatissa had a close friend, Prince Kolita, who went out together to hang out without feeling happy, aroused the heart about life is suffering, so the two friends discussed together to find the way to liberation from suffering. reincarnation-death. At that time, in the city of Rajagaha, the famous master Sañcaya was the leader of a great pagan sect with many disciples, the son Upatissa and the son Kolita and a group of subordinates came to be ordained as disciples. son of the master Sañcaya. After two or three days of ordination, the monks Upatissa and the monk Kolita learned to understand the theory of the guru Sañcaya and there was nothing left to learn. The monks Upatissa and Kolita discussed with each other that the theory of the master Sañcaya was only empty, certainly not the path to liberation from the suffering of birth and death. The two monks rightly realized that: "The teaching of the master Sañcaya is not the dharma that leads to liberation from the suffering of birth and death." As for the practice leading to liberation from suffering, birth and death, the two monks were completely unaware, so the two monks made a pact with each other that: "If either of us can find a teacher who teaches the practice of practice, realizes Nirvana, and is freed from suffering, birth and death, samsara, then that person will let the other know." After the covenant is complete, each person chooses a path to find the Master. At that time, the Buddha came to the city of Rajagaha with a group of saints and disciples on the first day of the first month. The monk Upatissa entered the city of Rājagaha, saw the Venerable Assaji, a young Arahant, begging for alms with careful gestures in pure senses, the monk Upatissa developed Born pure faith in the Elder Assaji, he should follow the Elder's help. After the Elder finished the food, the monk Upatissa respectfully bowed, folded his hands and said: - Dear Mr. Elder, You have a careful gesture in the pure senses, with a clear face that is worthy of respect. - Dear Sir, Which Venerable Master did you leave home with? Who is His Master-Master? How did he practice according to the Dharma of the Master? The Elder Assaji replied: - Hey sage! I ordained with the Buddha Gotama, coming from the Sakya lineage. My Guru is Gotama Buddha. I have been practicing according to the righteous Dharma of that Gotama Buddha. The monk Upatissa continued to ask: - Dear Venerable Elder, how is the teaching of Gotama Buddha, his Master? - Please, Venerable Elder, teach me to listen to that Dharma. The Elder Assaji taught that: - Hey sage! Gotama Buddha's teachings are vast, profound and subtle, I am a young monk who has just left home and has not yet understood much, I can only teach briefly. - Dear Venerable Elder, I am a monk Upatissa, I would like to ask you to teach me the Dharma, even if it is more or less good for me. The Elder Assaji preached a verse that said: “Ye dhammā hetuppabhavā, tesaṃ hetuṃ Tathāgato āha. Tesañca yo nirodho, evaṃ vādī mahāsamaṇo. ” (1) 1 Vinayapiṭaka, Mahāvagga series, section Sāriputtamoggallāna pabhajjākathā. - Hey sage! The five aggregates that are the dharmas of suffering are born from craving, that human suffering truth. The Buddha taught craving, and taught Nirvana to eliminate craving. The great recluse Gotama Buddha often taught the truth of the Four Noble Truths. While listening to Venerable Assaji giving a verse summarizing the four truths of the Noble Truths, the monk Upatissa, who was the wise Bodhisattva of the Supreme Sound-Knowledge-right- As soon as he heard the first two lines of the verse, monk Upatissa immediately realized the truth of the four Noble Truths, attained the stream-entry, the holy fruit, and the nirvana. , became a stream-enterer saint in the teaching of Gotama Buddha right there. After becoming a stream-enterer, monk Upatissa respectfully bowed to the Elder Assaji, then asked permission to return to find his close friend, monk Kolita. The monk Upatissa narrated this verse to the monk Kolita, and after listening to it, the monk Kolita immediately realized the truth of the four Noble Truths, attained the stream-enterer of the holy path, the stream-enterer of the holy path. fruition and Nirvana, becoming a Stream-winner, in the teaching of Buddha Gotama. At that time, the monk Upatissa and the monk Kolita led a group of 250 monks from the master Sañcaya to pay respects to the Blessed One, and asked to become a monk in his teachings. Gotama Buddha. The Buddha allowed ordination by calling "Etha bhikkhavo!"… Monk Upatissa and monk Kolita and a group of students all became monks. Henceforth, the monk Upatissa was called the Great Elder Sāriputta and the Bhikkhu Kolita was called the Great Elder Mahāmoggallāna. The Buddha preached the dharma to save that group of bhikkhus, all 250 bhikkhus realized the truth of the four noble truths, attained the 4 Noble Truths, the 4 Noble Fruits, and Nirvana, becoming Arahant, except for the two Great Elders Sāriputta and the Great Elder Mahāmoggallāna who have not yet attained Arahantship. After becoming a bhikkhu for seven days, the great elder Mahāmoggallāna attained the status of an Arahant with the most excellent miracles among the disciples of Buddha Gotama. And after becoming a bhikkhu for 15 days, the Great Elder Sāriputta attained the status of an Arahant with the deepest wisdom among the disciples of Buddha Gotama. Praise the supreme position of voice-literary Once, when the Blessed One was staying at the Jetavana temple near the city of Sāvatthi, at that time, the Blessed One was sitting among the great monks of the Sangha, teaching that: "Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ Sāriputto." - O monks! Sāriputta is the Supreme Saint, the disciple on the right, who has the most excellent wisdom among the disciples of the Tathagata. "Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ Mahāmoggallāno." - O monks! Mahāmoggallāna is the Supreme Saint, the disciple on the left with the most outstanding miracles, among the disciples of the Tathagata. The two Great Elders fulfilled their wishes, just as the past Buddha Anomadassī had predicted. For all the Bodhisattvas of shravakas, no matter who they are, they need to listen to the true dharma of the perfect buddha to be able to realize the truth of the four noble truths 4 Holy Path, 4 Holy Fruits and Nirvana, become Saint Thanh-Van-know. Therefore, it is necessary for all shravakas and Bodhisattvas to listen to the true dharma of the Perfectly Enlightened Buddha to be able to realize the truth of the Four Noble Truths. The path, the fruition and the nirvana become the saints in the teachings of the Buddha. If a shravaka-buddhisattva does not have the opportunity and good conditions to listen to the true dharma of the fully enlightened Buddha, then surely that shravaka-bodhisattva will not be able to spontaneously If we realize the truth of the Four Noble Truths, we cannot attain the Noble Path, the Fruition and Nirvana, and we cannot become a Saint. The last life Bodhisattva did not listen to the Dharma The Bodhisattva does not need to listen to the Dharma, but is able to realize the truth of the Four Noble Truths by himself, realize the Four Noble Truths, the Four Noble Truths, and Nirvana, and become an Ara. - Han, then there are only 2 Bodhisattvas in the last kalpa, that is: *The last life of the Bodhisattva of Perfect Enlightenment without a teacher, he personally practiced dharma-practice-meditation-wisdom, leading to the realization of the truth of the first four Noble Truths without a teacher's instruction. attaining the 4 Noble Paths, the 4 Noble Fruits and Nirvana, eliminating all craving, all afflictions without residue, especially eliminating all pre-disadvantages (vāsanā) accumulated from innumerable In his past life, he became the first Arahant in the whole world of sentient beings called the One and Only Buddha of Perfect Enlightenment in the whole world of sentient beings. * And the last life of the Bodhisattvas of Solitary Realization, each of them without a teacher, personally practiced the dharma-practice meditation-wisdom leading to the realization of the four Noble Truths without a teacher. , attaining the 4 Noble Paths, the 4 Holy Fruits and Nirvana, eliminating all cravings, all afflictions without residue, becoming an Arahant, called the Single Buddha Enlightenment, because Paccekabuddha does not preach the Dharma, only teaches other sentient beings to realize the truth of the Four Noble Truths as he did. Paccekabuddha had many taste in the same period. However, the Bodhisattvas of Perfect Enlightenment and the Bodhisattvas of Solitary Realization, if it is not their last life, still have to listen to the true Dharma of the fully Enlightened Buddha in order to nourish their souls. the perfection of Dharma conduct to be fully complete. Therefore, the blessing of hearing the Dharma is the ultimate and essential blessing not only for the disciples of the Buddha, bringing benefit, evolution, and long-term peace. long in the present life and countless lives to come, but also animals can bring benefit, evolution, lasting happiness in the present life and innumerable lifetimes-- future. Tich Maṇḍūkadevaputta For example: As the product Maṇḍūkadevaputta (1) ( Christian frogs), summarized as follows: 1 Khuddkanikāya, Vimānavatthu, product Maṇḍūkadevaputtavimānavatthu. Once upon a time, the Blessed One came to the shore of Lake Gaggarā to preach the Dharma to save the people of Campā. A frog jumped onto the shore of a lake and lay listening to the blasphemous voice of the Blessed One with pure faith in the Buddha. At that time, a cowherd standing behind, listening to the Dharma, holding a sharp stick in his hand, unintentionally stuck it in the ground and touched the head of a lying frog, listening to the Buddha's blasphemous voice with pure faith. , the frog died instantly. After the frog died, the great kamma, listening to the Buddha's sinister voice, gave birth in the next life, was reborn as the male deity Maṇḍūka in the heaven of the Three-Thousand-Thousands of Heavens. a magnificent golden castle, with goddesses serving. The male deity Maṇḍūka considers: Where did I come from and be reborn as a deity in this heaven of the Thirty-three heavens? The male deity Maṇḍūka remembered his past life as a frog, lived under Lake Gaggarā, jumped ashore, and listened to the Buddha's blasphemous voice preaching the Dharma with great kindness and pure faith. After the frog's death, thanks to the great good karma of listening to that dharma, the result of rebirth in the next life is to be reborn as the male deity Maṇḍūka in this heavenly realm. Seeing clearly that the World-Honored One was still preaching the Dharma near the shores of Lake Gaggarā, the male deity Maṇḍūka decided to come down to pay respects to the Buddha, and brought with him a golden castle and the goddesses, with moats. radiant light, bowing at the feet of the Blessed One. The World-Honored One knew well, but in order to show the shravakas and disciples clearly the merits of hearing the Dharma and the fruits of the merits of hearing the Dharma, the Buddha asked the devas Maṇḍūka. that: “Ko me vandāti padāni, iddhiyā yasasā jalaṃ. Abhikantena vaṇṇena, sabbā obhāsayaṃ disā…” - Hey heaven-nam! Who are you here? Possessing a beautiful body with a radiant radiance, Radiating in all directions, possessing a great deal of power, Beautiful goddesses follow in service, Paying homage at the feet of the Tathagata. The frog-god Maṇḍūka said: “Maṇḍūko 'haṃ pure asiṃ, udake vrigocaro. Tava dhammaṃ suṇantassa, avadhi vacchapālako… ” - Dear Most Noble-Honored One, My name is the god-nam Manduká, New in my past life I was a small frog, Born and lived in this lake, I jumped up listening to your Dharma You, the cowherd who stood listening to the dharma carelessly, struck his head with a stick, causing me to die. - Dear most noble Lord, In the moment of listening to the Dharma with faith, In the voice of the Blessed One. After I die, thanks to that great-good karma, I will be reborn as a celestial male. As You see my beautiful body, Have a radiant light that radiates in all directions, Have a lot of power, enjoy all happiness, Goddesses serve me day and night. - Dear Most Exalted One, Those sentient beings who have good conditions to listen to the Dharma, Those sentient beings will realize the truth, Realize the Noble Path, the Holy Fruits, Nirvana, and be liberated. escape from the suffering of birth and death. At that time, the Buddha considered the shravaka disciples who had pure faith, so the Buddha preached the Dharma to save the male deity Maṇḍūka and all sentient beings. The male deva Maṇḍūka, along with other goddesses and shravakas, listened to the Buddha's teaching, and after hearing the Buddha's true dharma, there were a great number of them, 84,000. students realize the truth of the Four Noble Truths, attain the Noble Path-Entertainment, the Saint-Fruit-Entertainment, and Nirvana, becoming a Saint-Enter-streamer. After the male deity Maṇḍūka and the other goddesses became stream-enterers with great joy and reverence, they respectfully bowed down to the Blessed One and asked for permission to return to the heaven of the Three Thousand-Thousands of Heaven. . Accumulate 500 bats worn in the cave During the time of Buddha Kassapa, there were two Elders who walked and recited Abhidhammapiṭaka-pāḷi while walking and chanting: The Pāḷi Abhidhamma Pitaka consists of 7 great sets in a cave, where there are 500 bats. worn in that cave, every day they listened to the two Elders saying: “Kusalā dhammā (kusala dhammas), akusalā dhammā (unwholesome dhammas), abyākatā dhammā (unwholesome dhammas), etc…”, the group of 500 bats heard only the sound of Pāḷi, They have absolutely no idea what it means. After that group of 500 bats died, the great wholesome kamma, hearing that Pāḷi sound, gave the fruit of rebirth in the next life, being reborn as 500 devas in the heavens, enjoying the blissful results of the great kusala kamma. in the heavens during the period from the time of Buddha Kassapa until the time when Buddha Gotama appeared in the world. That group of 500 gods and goddesses who passed from the heavens together (cuti: death) and the great wholesome kamma that resulted in rebirth in the next human life became near-male (upāsaka) in the city-city Sāvatthī. . On the full moon day of the sixth lunar month, Gotama Buddha performed the miracle of yamakapāṭihāriya at a mango tree near the city of Sāvatthī, and a group of 500 men (upāsaka) came together to watch the Buddha perform the magic. knowledge of yamakapāṭihāriya, generated pure faith in the Buddha, and together led them to become ordained as 500 bhikkhus in the Venerable Great Elder Sāriputta. The Pāḷi Abhidhamma Pitaka in the human realm Gotama Buddha, after performing the miracle of yamakapāṭihāriya in the human realm, the Buddha ascended to enter the 7th descent in the Three-Decade-Three Heavens, preaching Abhidhammapiṭakapāḷi: The Pāḷi Abhidhamma Pitaka includes: There are 7 great sets to save the Buddha-mother (the current life is the male deity Santussita in the Tusita heaven) who appeared to listen to the Pāḷi Pitaka, during the 3 months of the rainy season. (1) . (1) 3 months in the human realm, the time in the heaven of the Three-Three-Three-Thousands of Heaven is about 3 minutes and 36 seconds, because 1 day and 1 night in this heaven, equal to 100 years in the human realm. Buddha Gotama preached Abhidhammapiṭaka-pāḷi: Abhidhamma Pitaka Pāḷi. Every day when it was time for alms round, the Buddha turned out to continue to preach Nimmitabuddha, the real Buddha went to beg for alms in Northern Europe, bringing the food back to the deep forest near the Anotatta lake by the forest. Himavanta, sit the real thing. Every day, the Venerable Sāriputta came to serve the Buddha. After the meal, the Buddha preached to him the Great Elder Sāriputta in the saṅkhepa manner (summary) of the micro-dhammas that the Buddha had preached that day in the heaven of the Three Decades. -tam-tian. The Buddha instructed the Great Elder Sāriputta to return to teach the group of 500 bhikkhu-disciples, by fully developing those micro-dharmas. As for the Buddha, he returned to the three-thirty-three heavens, replacing Nimmitabuddha and continuing to preach. Obeying the Buddha's teachings, every day after returning, the Venerable Sāriputta taught the group of 500 bhikkhu-disciples the micro-dharmas by fully developing them. Therefore, at the end of the summer season during the three months of that rainy season, the group of 500 disciples of the Great Elder Sāriputta mastered the Abhidhammapiṭakapāḷi: the Pāḷi Abhidhamma Pitaka consisted of 7 great sets of Dhammasaṅganīpāḷi, Vibhaṅga-pāḷi. , Dhātukathāpāḷi, Puggalapaññattipāḷi, Kathāvatthu-pāḷi, Yamakapāḷi, Paṭṭhānapāḷi before all the bhikkhus in Gotama Buddha's teaching in the human realm. On the full moon day of the 9th month (lunar calendar), the Buddha came from the heavens of the Three-Three-Three-Thousands with groups of devas and Brahmas sending them off, the Buddha stopped at the gate of the city of Saṅkassa . At that time, the World-Honored One preached the Dharma to save the four groups of disciples. After listening to the World-Honored One's teaching, the bhikkhus, bhikkhunis, male attendants, and female attendants gave rise to faith and rejoiced in his words. teachings of the Blessed One. The group of 500 bhikkhus and disciples of the Venerable Sāriputta the Great Elder Sāriputta, all realized the truth of the Four Noble Truths, attained the Four Noble Truths, the Four Noble Fruits, and Nirvana, and completely destroyed all craving. , all afflictions no longer remain, become an Arahant, along with 300 million other sentient beings also realize the truth of the Four Noble Truths, attain the Noble Path, the Holy Fruit, and the Nirvana. -table, become a low or high saint according to the power of the perfection of conduct and the five dharma masters: Through the product of Maṇḍūkadevaputta and the product of 500 bats listening to the Pāḷi sound, the frog and 500 bats belong to the animal species, the frog hears the Pāḷi sound of the Buddha preaching the Dharma, and 500 bats listen to the Pāḷi sound. The Venerable Elder recited the Abhidhammapiṭaka (Abhidhammapiṭaka) review of the Abhidhamma-Dharma, so he generated great goodwill, pure faith in the sound of Pāḷi, and such great and immeasurable results. Dharma becomes stream-enterer saints Ordinary people who belong to the three-person people have all the perfection of dharma- conduct and have the ability to become saints in the present life. Those three-person people need to meet the four causes. - essential grace. In the Sotāpattiphalasutta Sutta: (1) The Sutta of the Entry-Flower of the Holy Fruits, the Buddha taught that: 1 Sa. Mahāvaggasaṃyuttapāḷi, Sotāpattiphalasutta. - O monks! There are four dharmas that practitioners practice to attain the fruit of stream-entry. These four dharmas are: 1- Sappurisasaṃseva: Being close to the wise. 2- Saddhammassavana: Listen to the Dharma of the wise. 3- Yonisomanasikāra: Knowing clearly in the mind according to the true-nature of things. 4- Dhammānudhammappaṭipatti: Practicing according to the dharma-practice of meditative wisdom leads to the realization of the truth of the four Noble Truths, the attainment of the Noble Truth of Stream-entry, the of the Noble Fruit of the Stream-entry, and of Nirvana. - O monks! Those are the four dharmas that practitioners practice in order to attain the fruit of stream-entry. For all the Bodhisattvas who wish to become Saints, they need to listen to the true Dharma of the Buddha. Therefore, dhammassavanakusala: the blessing of hearing the Dharma is the ultimate and essential merit for all sentient beings, if one has enough conditions and conditions, he or she has the opportunity to practice the practice of meditation. - the wisdom leading to realizing the truth of the Four Noble Truths, attaining the Noble Path, the Noble Fruits and Nirvana, becoming a Saint, if a person does not have enough causes and conditions, then he or she will have the opportunity. very rare good association, to cultivate more perfection of dharma, to hope to become a saint in the future. The treasure of listening to the Dharma Those who listen to the Dhamma get 5 treasures, as in the Dhammassavanasutta (1) The Sutra on Hearing the Dharma is summarized as follows: 1 Aṅg set. Part Pañcakanipāta, Dhammassavanasutta. - O monks! Those who listen to the Dharma get 5 treasures: - Listen to the Dharma but have never heard it. - Make clear understanding of the Dharma that has been heard. - Get rid of doubt in the Dharma. - Make right understanding in the right-dharma. - Those who hear great goodwill have pure faith in the true dharma. - O monks! Those are the five treasures of hearing the Dharma. Hearing the Dhamma (Saddhammassavana) Hearing the true Dharma is the ultimate and essential blessing for all sentient beings, especially bodhisattvas, human beings, devas of the desire-sphere heavens, and the brahmins of the 15 worlds of form- the brahma world (there are no Brahma heavens in the No-thought heaven, because these Brahmas have only a body but no mind, and the Brahmas in the four heavens are formless-precepts-- gods, because these brahmins have a mind but no body, so they cannot hear). And the blessing of hearing the Dharma is also necessary for the Saints who study the stream-entry, the One-returner, and the non-returner, because these three saints still have to listen. the Dharma, to practice the Dharma-practice meditation-wisdom leading to the attainment of the noble Arahant. The Arahants listen to the Dharma The Arahants listen to the Dhamma not to practice according to the Dharma, but the Holy Arahants listen to the Dharma in order to remember the Dharma, maintain and preserve the Dharma. , so the Arahants often listen to the Buddha preach the Dharma, and sometimes also hear the Dharma from other Arahants preach: As Venerable Sāriputta, the Dharma Master (Dhammasenāpati), the Supreme Saint of the sravakas on the right, who have the greatest wisdom in the ranks of the Buddha's disciples, also came to hear the truth. -Dharma by Venerable Puṇṇamantāṇiputta the Rathavinītasutta discourse (1) . 1 Maj. Mūlapaṇṇāsapāḷi, Rathavinītsutta. After hearing and talking with Venerable Puṇṇa about the seven dharmas of purity (visuddhi), Venerable Elder Sāriputta was extremely happy to say Sādhu! Rather good! Praise the Venerable Venerable Puṇṇa for his ability to preach the Dharma clearly, and Venerable Puṇṇa also praise the Venerable Elder Sāriputta with transcendent wisdom. The Buddha respects the Dharma One night, the Elder Nanda sat in the lecture hall from the beginning of the day to the morning and all night for three hours, the Blessed One came to stand in one place and listened to the Dharma all night for three hours. At the end of the Dharma period, the Blessed One uttered a joyful utterance, saying: “Sadhu! Sadhu!” “How good! Good luck!” At that time the Venerable Nanda came to pay homage to the Blessed One and said: – Kāya velāya Bhante, āgatattha? - Dear World-Honored One, when did you come here? White Sir. – Tayā suttate āraddhamatte. - Hey Nanda! The Tathagata has come to stand here since I began to preach the Dharma. – Dukkaraṃ karittha Bhante, Buddhasukhumālā tumhe. - Dear World-Honored One, you are the supreme Buddha who has done what is difficult to do. The Blessed One taught that: - Sace tvaṃ Nanda, kappaṃ desetuṃ sakkuṇeyyāsi, kappamattampā'haṃ ṭhitakova suṇeyyaṃ (1) . 1 M. Mūlapaṇṇasaṭṭhakatha, Rathavinitasuttavaṇṇana. - Hey Nanda! If you can preach the Dharma for a lifetime, then the Tathagata can also stand and listen to the Dharma for the rest of your life. Evaṃ dhammagaruno Tathāgatā. All the World-Honored Ones have such respect for the Dharma. The Venerable Soṇakuṭikaṇṇa . The Elder The Venerable Soṇakuṭikaṇṇa (2) is partially summarized as follows: 2 Aṅguttaranikāya, Ekakanipātaṭṭhakathā, Soṇakuṭikaṇṇatthera. In the past, when the Buddha Padumuttara appeared in the world, the Venerable Soṇakuṭikaṇṇa's previous life came to pay homage to the Buddha and listen to the Dharma. At that time, seeing the Buddha Padumuttara praising the bhikkhu who had the virtue of preaching the Dharma with the best voice among the disciples of the Buddha, the Elder thought in his previous life: I should also become a bhikkhu having the virtue of preaching the Dharma with the best voice among the disciples of the Buddha in the future." Therefore, in his previous life, the Elder respectfully invited Buddha Padumuttara to come to his home with the great monks of the Sangha, to create good fortune by giving alms for 7 days. On the seventh day, in his past life, the Elder said to the Buddha Padumuttara that: - Dear World-Honored One, you have commended the bhikkhu who has the virtue of preaching the Dharma with the best voice among his disciples. Now I also aspire to become like that monk in the Buddha's teaching in the future. Hearing the Venerable Elder's past lives, the Buddha Padumuttara considered that he would be accomplished, so he made a prediction to determine the time that: - Hey client! In the future time, with 100,000 more earth kalpas remaining, you will be a virtuous monk preaching the Dharma with the best voice among the shravaka disciples of Gotama Buddha. After hearing this prediction from the Buddha Padumuttara (1) , the Elder was very happy in his previous life knowing that his wish would be fulfilled. 1 From the time of Buddha Padumuttara to Buddha Gotama appeared in the world, a time interval of 100 thousand earth kalpas. In his past life, the Elder Elder was born and reborn in the heavens and the human realms, in order to create the ten lower perfections for the duration of 100,000 earth kalpas. Before Gotama Buddha appeared in the world, after the Elder's previous life died from the heavens, the great wholesome kamma that resulted in the final rebirth was reincarnated into the heart of the female Kāḷī at Kuraraghara province. Full-term pregnant, the near-female Kāḷī returned to her parents' house in the city-city of Rajagaha to give birth. At that time, listening to the two yakshas conversing with each other, the female attendant Kāḷī sat up and listened clearly to the yakkha Sātāgira and the yakkha Hemavata praising and praising the Buddha Gotama's righteous dharma. The female close-knit Kāḷī has never seen the Buddha, only hears the right dharma, then generates great goodwill, has pure faith, practices according to the right dharma, leading to the realization of the four Noble Truths- Emperor, attained the stream-entry of the Noble Path, the fruit of the stream-entry, the fruit of Nirvana, becoming the first Saint-stream-enterer (paṭhamakasotāpannā) among the female attendants in the teaching of Gotama Buddha. . On that night, the female assistant Kāḷī gave birth to a son, and named him Soṇa. The female servant Kāḷī stayed at her parents' house for a while, and then returned to her own home. At that time, the Venerable Mahākaccayana was staying at Upavatta mountain, Kuraraghara province. Every day, the Elder comes to beg for alms at the house of the female assistant Kāḷī, the son Soṇa loves him. Later, son Soṇa was allowed by the Elder Mahā-kaccayana to leave home to become a novice, and waited for 3 years to have enough Venerable Bhikkhu-Bhikkhus to perform a ceremony to support sa-di. di Soṇa up to become the monk Soṇa. The Venerable Mahākaccayana taught the Dharma-practice-meditation-wisdom to the bhikkhu Soṇa. After completing his studies, bhikkhu Soṇa practiced dharma-practice meditation-wisdom leading to the realization of the truth of the four Noble Truths, the attainment of the 4 Noble Paths, the 4 Noble Fruits and Nirvana, becoming a Saint. Arahant. Bhikkhu Soṇa settled down in the summer of the rainy season for 3 months with the Elder Mahākaccayana, studying Suttanipāta-pāli with the priest. After leaving the summer, having finished the Pavāraṇā ceremony, the monk Soṇa wished to come and serve the Blessed One, so the monk Soṇa went to pay homage to the Elder Mahākaccayana, who was a priest, and asked permission to go to the Blessed One. pay homage to the Blessed One. The Elder Mahākaccayana happily allowed, then instructed that: – Hey Soṇa! When I come to pay homage to the Blessed One, I will be allowed to stay in the gandhakuṭi with the Blessed One, and He will instruct me to recite the Dhamma. After listening to me recite the dharma, the Blessed One will generate joy in the mind of great action, and then the Blessed One will give me a favor, and you should accept it. I bow down at the feet of the Blessed One, and then I should tell the Blessed One 5 things according to his instructions. After receiving the teachings of the priest, the Elder Soṇa bowed to the priest and asked for permission to say goodbye to him. The Elder went to visit his mother and informed her that he was allowed to go to pay respects to the Blessed One at the Jetavana temple, near the city of Sāvatthi. His mother was extremely happy to tell the Elder Soṇa that: - Dear Venerable Elder, Sadhu! Sadhu! Rather good! Rather good! I offer you this large woolen cloth (kambala), the Elder, so that you may offer it to the Blessed One as a base for the Buddha's gandhakuṭi cup. After receiving that woolen cloth, Venerable Soṇa said goodbye to his mother, returned to his residence to tidy up his belongings, and then set out on his way to the city of Sāvatthi, to the Jetavana temple, came to pay homage to the Blessed One, and then stood in a proper place. After the Blessed One asked the Buddha's customary questions, the Blessed One commanded the Elder Ānanda, saying: – Hey nanda! You should arrange accommodation for this bhikkhu. The Venerable Ānanda, understanding the Buddha's intentions, spread the Venerable Soṇa's bed in a gandhakuṭi cup with the Blessed One. The World-Honored One performed his duties as every day. The Blessed One went to lie down on his right side with mindfulness and discerning wisdom in the middle of the last watch of the night, setting the time to wake up at the end of the night. last watch. When the Blessed One awoke, knowing that the monk Soṇa had rested, the Blessed One commanded that: - Paṭibhātu taṃ bhikkhu, dhammo bhāsituṃ. - Hey, bhikkhu! You should recite and read the Dharma. Obeying the Blessed One, the Venerable Soṇa recited the aṭṭhakavagga canon, word by word, correct and clear, with a very beautiful voice. When Venerable Soṇa finished reciting, the Blessed One happily spoke Sādhu's words! Sadhu! Rather good! Rather good! The Blessed One praised that: - Suggahito te bhikkhu, dhammo, mayā desitakāle ca ajja ca ekasadisāva desanā, kiñci ūnaṃ vā adhikaṃ vā natthi (1) . 1 Aṅguttaranikāya Ekakanipātaṭṭhakathā, Soṇakuṭikaṇṇattheravatthu. - Hey, bhikkhu! The Dharma that you have learned and memorized correctly, taught by the Tathagata in the past and today is the same as one, with no shortage and no residue. At that time, the Elder Soṇa thought, "This is a good opportunity," so the Elder bowed down at the feet of the Blessed One, then said: - Dear World-Honored One, the Elder Mahā-kaccayana, my priest respectfully bows at the feet of the Blessed One, he taught me to speak to the Blessed One, 5 things that: 1- Dear World-Honored One, there are few bhikkhus in the Avantidakkhiṇā-patha region, I'm trying to find all 10 bhikkhus to practice for 3 years before I can do the upasampada ceremony. . If possible, I would like to ask the Blessed One for permission to conduct a bhikkhu's life ceremony (upasampadā) in the area of ​​Avantidakkhiṇā-patha with a smaller group of monks. 2- Dear Lord-World-Honored One, the Avantidakkhiṇā-patha area has bad roads, rough and difficult to travel. If possible, I respectfully ask the Blessed One to allow a monk in the Avantidakkhiṇāpatha region to wear sandals. 3- Dear Lord-World-Honored One, people in the Avantidakkhiṇāpatha area have a habit of often bathing, they think: "The water makes it clean and pure". If possible, I respectfully ask the Blessed One to allow the bhikkhus of Avantidakkhiṇāpatha to bathe daily. 4- Dear World-Honored One, in the Avanti-dakkhinapatha area there are skins like sheepskins, goatskins, deer skins, as well as Majjhimajanapada skins like thatch and sedge grass. If possible, I respectfully ask the Blessed One to allow a bhikkhu in the Avantidakkhiṇāpatha region to use sheepskin, goatskin, and deer skin for bedding. 5- Dear World-Honored One, the male and female attendants send offerings to the bhikkhu with the words: “Dear Venerable Elder, I would like to send this robe, asking you to help it, to the bhikkhu with that name in that place.” The bhikkhu does not dare to accept the donor's robe, because keeping it for too long will violate the precept "nissaggiya-pācittiya". If possible, then respectfully ask the World-Honored One to teach and allow for this medical issue. The Buddha gave special permission As the first cause arose, the Blessed One commanded the monks to say: 1- Hey, bhikkhus! The Avantidakkhiṇāpatha region has few bhikkhus, so the Tathagata allows the ceremony of ordination of bhikkhus (upasampadā) with a group of bhikkhu-monk with at least 5 bhikkhus who know the law (vinayadhara) and in all paccantajanapada regions. (Middle country majjhimajanapada to celebrate the life of a bhikkhu (upasampadā) must have a group of bhikkhu-Bhikkhu- Sangha of at least 10 bhikkhus in common law: vinayadhara.) In addition to the majjhimajanapada, all other places where the bhikkhu life ceremony (upasampadā) must have a group of bhikkhus-sangha at least 5 bhikkhus with the rule of law (vinayadhara)). 2- Hey, bhikkhus! The area of ​​Avantidakkhiṇāpatha has bad roads and is difficult to navigate, so the Tathagata allows bhikkhus in all areas of paccantajanapada to wear sandals. 3- Hey, bhikkhus! People in the Avanti-dakkhiṇāpatha area have a habit of often bathing, they think: "The water makes it clean and pure". Therefore, the Tathagata allows bhikkhus in all paccantajanapada regions to bathe daily. 4- Hey, bhikkhus! In the area of ​​Avantidakkhiṇā-patha there are leather linings such as sheep skin, goat skin, deer skin; as well as Majjhimajanapada with grass lying like thatch grass, sedge grass; So the Tathagata allows the bhikkhus in all areas of paccantajanapada to use sheepskins, goatskins, and deer skins. 5- Hey, bhikkhus! All the donors send the robes to be offered as offerings to the bhikkhus elsewhere, with the words: "You send this robe, respectfully make an offering to that bhikkhu with that dharma name." - O monks! The Tathagata allows you to receive that robe for no more than 10 nights. After the Blessed One gave permission to the Elder Mahākaccayana, the priest, the monk Soṇa, paying homage to the Blessed One, said to his mother: - Dear World-Honored One, my mother-in-law Kāḷī sent this large woolen cloth to the Blessed One, for the background of the Buddha's gandhakuṭi cup. After the explanation, the Venerable Soṇa respectfully offered a large woolen cloth (kambala) to the Blessed One, then bowed to the Blessed One and asked for permission to return to the temple. Venerable Soṇa came to serve the Blessed One as he wished and completed the task assigned by the priest, Venerable Mahākaccayana. On the way back to Upavatta mountain, Kuraraghara province. Venerable Soṇa arrived, paid homage to the elder Mahākaccayana, and then asked to narrate all his affairs to the priest. Hearing the monk Soṇa's disciple narrate this, the Elder Mahākaccayana knew that his five requests had been allowed by the Buddha, so he was extremely happy to speak Sādhu's words! Sadhu! Rather good! Rather good! The next day, Venerable Soṇa, going for alms, came to stand in front of his mother's house. Seeing the Elder, her mother went to the gate to welcome the Elder into the house, personally offering food and bowls to the Elder. After the Elder finished the food, his mother confided to the Elder that: - Dear Elder, you have come to pay homage to the Blessed One, is everything all right? – Madam, everything is fine. - Dear Elder, do you pay homage to the World-Honored One, do you speak to your mother or not? "Mother, I bowed down to the Blessed One, then spoke to my mother and respectfully offered a large woolen cloth, lining the base of the Buddha's gandhakuṭi cup. - Dear Venerable Elder, heard that: "The Elder was resting in a gandhakuṭi cup with the Blessed One, and then the Blessed One ordered him to finish reciting and reciting the Dharma, the Blessed One gladly say Sādhu! Sadhu! Rather good! Good luck!” Is that right? - Dear mother, how did you know? - Dear Venerable Elder, the devas residing in the journalist informed her mother: "When the Blessed One was delighted to speak Sādhu's words! Sadhu! Rather good! Rather good! Then all the gods of ten thousand worlds spoke the words of joy, Sādhu! Sadhu! Rather good! Good luck!” - Dear Elder, is it possible for your mother to ask you to recite the Dharma just like you used to chant at the cup of gandhakuṭi of the Blessed One? Hearing such a request from his mother, the Elder Soṇa accepted. Knowing that the Elder had approved, the Elder's mother let him decorate a hall in front of the house, with a dignified throne, the people gathered in large numbers, and then respectfully invited the Elder Soṇa to come up. sitting on the throne chanting the Dharma that the Elder used to recite at the cup of gandhakuṭi of the Blessed One. Later, the World-Honored One presided over the Venerable Bhikkhu-Bhikkhu Sangha, praising Venerable Elder Soṇa as the saintly disciple who recited the Dharma with the most beautiful voice in the crowd. -The disciple of the Buddha Gotama. Listen to the 7 Dharmadhatu chi The seven factors of enlightenment (Bojjhaṅga) is one of the five objects in the dharma-satipatthana part, the practitioner practices the four foundations of mindfulness in the satipatthana part, which has the object of the seven dhammas. -chi leading to the realization of the truth of the Four Noble Truths. The seven factors of enlightenment are also a miraculous spiritual medicine (osadhañca imaṃ mantaṃ) that miraculously cures a patient's serious illness immediately, as in the following three cases: The Buddha preached the seven factors of enlightenment * The case of the Great-Elder Mahākassapa fell seriously ill at the Pippaliguhā cave. At that time, the Blessed One came to visit the Venerable Mahākassapa, and then gave a discourse on the Paṭhama-gilānasutta with the seven factors of enlightenment as follows: Paṭhamagilānasutta Sutta (1) 1 Saṃyuttanikāya, section Mahāvaggapāḷi, Paṭhamagilānasutta. Ekaṃ samayaṃ Bhagavā Rājagahe viharati Veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā Mahākassapo Pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno. Atha kho Bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā Mahākassapo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho Bhagavā āyasmantaṃ Mahākassapaṃ - Kacci te Kassapa, khamanīyaṃ? Kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti, paṭikkamosānaṃ paññāyati, no abhikkamo'ti? – Na me Bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti, abhikkamosānaṃ paññāyati, no paṭikkamo'ti Sattime Kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? * Satisambojjhaṅgo kho Kassapa, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Dhammavicayasambojjhaṅgo kho Kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Vīriyasambojjhaṅgo kho Kassapa, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Pītisambojjhaṅgo kho Kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Passaddhisambojjhaṅgo kho Kassapa, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Samādhisambojjhaṅgo kho Kassapa, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Upekkhāsambojjhago kho Kassapa, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho Kassapa, satta bojjhaṅgā mayā samma-dakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī'ti. Taggha Bhagavā bojjhaṅgā. Taggha Sugata bojjhaṅgā'ti. Idamavoca Bhagavā. Attamano āyasmā Mahākassapo Bhagavato bhāsitaṃ abhinandi Vuṭṭhahi cāyasmā Mahākassapo tamhā ābādhā, tathāpahīno cāyasmato Mahākassapassa so ābādho ahosī'ti. (Paṭhamagilānasuttaṃ niṭṭhitaṃ.) The meaning of the first sick sutta Once, the Blessed One was staying at the Veḷuvana temple, where squirrels are kept, near the city of Rājagaha. At that time, the Great Elder Kassapa fell seriously ill, tormented, and seriously ill at Pippali cave. In the evening, after leaving the solitude, the Blessed One came to visit the Venerable Elder Kassapa, sitting on the seat laid out, the Blessed One inquired of the Venerable Great Elder Kassapa. Kassapa that: - Hey Kassapa! Can you endure suffering? – Are my four elements conditioned? - Is your suffering life reduced, but not increased? - Dear World-Honored One, I cannot endure suffering. - You cannot harmonize these four elements. -My suffering is not reduced, but increased. - The condition is clearly increasing, but not improving at all. White Sir. - Hey Kassapa! The seven factors of enlightenment that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, realize the truth. The Four Noble Truths, realizing Nirvana, the cessation of suffering. What are the 7 Dharma enlightenment factors? 1- Hey Kassapa! The Dharma of mindfulness of enlightenment factors that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth Four Noble Truths, realizing Nirvana, the cessation of suffering. 2- Hey Kassapa! The Dharma of analyzing enlightenment factors that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth. -The Four Noble Truths, realizing Nirvana, the cessation of suffering. 3- Hey Kassapa! The Dharma of diligent effort and enlightenment that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the four noble truths, realize the truth. -The Four Noble Truths, realizing Nirvana, the cessation of suffering. 4- Hey Kassapa! The Dharma of Joy and Enlightenment that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth. Four Noble Truths, realizing Nirvana, the cessation of suffering. 5- Hey Kassapa! The Dharma of peace and tranquility that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth. -The Four Noble Truths, realizing Nirvana, the cessation of suffering. 6- Hey Kassapa! The dharma of the enlightenment factor that the Tathagata has properly preached, practiced, and practiced a lot, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth Four Noble Truths, realizing Nirvana, the cessation of suffering. 7- Hey Kassapa! The Dharma of equanimity that the Tathagata has properly preached, practiced, and practiced a lot, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth. Four Noble Truths, realizing Nirvana, the cessation of suffering. - Hey Kassapa! These 7 factors of enlightenment, the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, realize the truth. The Four Noble Truths, realizing Nirvana, the cessation of suffering. The Venerable Mahākassapa said: - Dear World-Honored One, the seven factors of enlightenment are truly magical! - Dear Duc Thien-Ngon, the 7 Dharma-enlightenment factors are truly magical! After the World-Honored One finished teaching the seven factors of enlightenment, the Great Elder Mahākassapa generated a mind-sustaining mind that was extremely happy with the Buddha's teaching, so the Great Elder. -The old Mahākassapa was completely cured immediately, the disease of the Great Elder Mahākassapa was completely cured, there was no recurrence. (Finished the first sick sutta). * The case of the Great Elder Mahāmoggallāna fell seriously ill at Mount Gijjhakūṭa. At that time, the World-Honored One came to visit the Venerable Mahāmoggallāna, and then gave a discourse on the Dutiya-gilānasutta with the seven factors of enlightenment as follows: Dutiyagilānasutta Sutta (1) 1 Saṃyuttanikāya, Part Mahāvaggapāḷi, Paṭhamagilānasutta. Ekaṃ samayaṃ Bhagavā Rājagahe viharati Veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā Mahāmoggallāno Gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno. Atha kho Bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā Mahāmoggallāno tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho Bhagavā āyasmantaṃ Mahmoggadavoca. Atha kho Bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā Mahāmoggallāno tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, nisajja kho Bhagavā āyasmantaṃ Mahmoggadavoca. -Kacci te Moggallāna, khamanīyaṃ? Kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti, paṭikkamosānaṃ paññāyati, no abhikkamo'ti? – Na me Bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti, abhikkamosānaṃ paññāyati, no paṭikkamo'ti Sattime Moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? * Satisambojjhaṅgo kho Moggallāna, mayā samma- dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Dhammavicayasambojjhaṅgo kho Moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Vīriyasambojjhaṅgo kho Moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Pītisambojjhaṅgo kho Moggallāna, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Passaddhisambojjhaṅgo kho Moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Samādhisambojjhaṅgo kho Moggallāna, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Upekkhāsambojjhaṅgo kho Moggallāna, mayā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho Moggallāna, satta bojjhaṅgā mayā samma-dakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī'ti Taggha Bhagavā bojjhaṅgā. Taggha Sugata bojjhaṅgā'ti. Idamavoca Bhagavā. Attamano āyasmā Mahā- moggallāno Bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā Mahāmoggallāno tamhā ābādhā, tathāpahīno cāyasmato Mahāmoggallānassa so ābādho ahosī'ti. (Dutiyagilānasuttaṃ niṭṭhitaṃ.) The meaning of the second Sickness Sutra Once, the Blessed One was staying at the Veḷuvana temple, where squirrels are kept, near the city of Rājagaha. At that time, the Venerable Mahāmoggallāna was severely ill, tormented, and severely ill at Mount Gijjhakūṭa. In the evening, after leaving the solitude, the Blessed One visited the Venerable Mahāmoggallāna, seated on the seat laid out, the Blessed One inquired of the Great Elder Mahāmoggallāna: - Hey Mahāmoggallāna! Can I endure suffering? – Are my four elements conditioned? - Is your suffering life reduced, but not increased? - Dear World-Honored One, I cannot endure suffering. - You cannot harmonize these four elements. - My suffering is not reduced, but increased. - The condition is clearly increasing, but not improving at all. White Sir. - Hey Mahāmoggallāna! The seven factors of enlightenment that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, realize the truth. The Four Noble Truths, realizing Nirvana, the cessation of suffering. What are the 7 Dharma enlightenment factors? 1- Hey Mahāmoggallāna! The Dharma of mindfulness of enlightenment factors that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth Four Noble Truths, realizing Nirvana, the cessation of suffering. 2- Hey Mahāmoggallāna! The Dharma of analyzing the enlightenment factors that the Tathagata has properly preached, practiced, and practiced much, in order to generate the wisdom of meditation, the wisdom to understand the truth of the four noble truths, to realize the truth. -The Four Noble Truths, realizing Nirvana, the cessation of suffering. 3- Hey Mahāmoggallāna! The Dharma of diligent effort and enlightenment that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the four noble truths, realize the truth. -The Four Noble Truths, realizing Nirvana, the cessation of suffering. 4- Hey Mahāmoggallāna! The Dharma of Joy and Enlightenment that the Tathagata has properly preached, practiced, practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth. Four Noble Truths, realizing Nirvana, the cessation of suffering. 5- Hey Mahāmoggallāna! The Dharma of peace and tranquility that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth. -The Four Noble Truths, realizing Nirvana, the cessation of suffering. 6- Hey Mahāmoggallāna! The dharma of the enlightenment factor that the Tathagata has properly preached, practiced, and practiced a lot, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth Four Noble Truths, realizing Nirvana, the cessation of suffering. 7- Hey Mahāmoggallāna! The Dharma of equanimity that the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, and realize the truth. Four Noble Truths, realizing Nirvana, the cessation of suffering. - Hey Mahāmoggallāna! These 7 factors of enlightenment, the Tathagata has properly preached, practiced, and practiced much, in order to generate meditative wisdom, understand the truth of the Four Noble Truths, realize the truth. The Four Noble Truths, realizing Nirvana, the cessation of suffering. The Venerable Mahāmoggallāna said: - Dear World-Honored One, the seven factors of enlightenment are truly magical! - Dear Duc Thien-Ngon, the 7 Dharma-enlightenment factors are truly magical! After the World-Honored One finished teaching the seven factors of enlightenment, the Venerable Mahāmoggallāna generated a mind-sustaining mind that was extremely happy with the Buddha's teaching, so the Great Elder. -The old Mahāmoggallāna was completely cured immediately, the disease of the Great Elder Mahāmoggallāna was completely cured, there was no recurrence. (Finished the second sick sutta). The Buddha heard the 7 factors of enlightenment * The German-World-Honored One fell seriously ill at Veḷuvana temple. At that time, the Venerable Mahācunda came to pay homage to the Blessed One, and then sat down in a proper place. The World-Honored One told the Elder Mahācunda to recite the seven factors of enlightenment. The Venerable Mahācunda recited the Tatiya-gilānasutta sutta with seven factors of enlightenment as follows: Tatiyagilānasutta Sutta (1) 1 Saṃyuttanikāya, section Mahāvaggapāḷi, Tatiyagilānasutta. Ekaṃ samayaṃ Bhagavā Rājagahe viharati Veḷuvane kalandakanivāpe. Tena kho pana samayena Bhagavā ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā Mahācundo yena Bhagavā tenupasaṅkami, upasaṅ- kamitvā Bhagavantaṃ abhivādetvā ekamantaṃ nisdi, ekamantaṃ nisinnaṃ kho āyasmantaṃ Mahācundaṃ Bhagavā etadavoca. “Paṭibhantu taṃ Cunda, bojjhaṅgā” ti. Sattime Bhante, bojjhaṅgā Bhagavatā samma-dakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? * Satisambojjhaṅgo kho Bhante, Bhagavatā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Dhammavicayasambojjhago kho Bhante, bhagavatā sammadakkhāto bhvito bahulīkato abhiya sambodhya nibbānāya saṃvattati. * Vīriyasambojjhaṅgo kho Bhante, Bhagavatā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Pītisambojjhaṅgo kho Bhante, Bhagavatā samma-dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Passaddhisambojjhaṅgo kho Bhante, Bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Samādhisambojjhaṅgo kho Bhante, Bhagavatā samma- dakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. * Upekkhāsambojjhaṅgo kho Bhante, Bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho Bhante, satta bojjhaṅgā Bhagavatā samma-dakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī'ti Taggha Cunda bojjhaṅgā. Taggha Cunda bojjhaṅgā'ti Idamavocāyasmā Cundo. Samanuñño Satthā ahosi. Vuṭṭhahi ca Bhagavā tamhā ābādhā, tathāpahīno ca Bhagavato so ābādho ahosī'ti. (Tatiyagilānasuttaṃ niṭṭhitaṃ.) The meaning of the third sick sutta Once, the Blessed One was staying at the Veḷuvana temple, where squirrels are kept, near the city of Rājagaha. At that time, the World-Honored One fell ill and tormented himself. The Venerable Mahācunda came to pay homage to the Blessed One, then sat down in a reasonable place, after the Elder Mahācunda sat in one place, the Blessed One commanded that: – “Hey Cunda! You should recite the seven factors of enlightenment." The Venerable Mahācunda recited the 7 Dharma-Enlightenment Chi - Dear World-Honored One, the seven factors of enlightenment that the Blessed One taught truthfully, practiced, and practiced much, in order to give rise to the wisdom of meditative wisdom, the true understanding of the truth. The Four Noble Truths, the realization of the Four Noble Truths, the realization of Nirvana, the cessation of suffering. What are the 7 Dharma enlightenment factors? 1- Dear World-Honored One, the Dharma of mindfulness of enlightenment that the Blessed One has properly preached, has been practiced, and has been practiced a lot, in order to give rise to the wisdom of meditation, the wisdom of meditation, and the wisdom of truth. The Four Noble Truths, the realization of the Four Noble Truths, the realization of Nirvana, the cessation of suffering. 2- Dear World-Honored One, the method of analyzing enlightenment factors that the Blessed One has properly preached, has been practiced and practiced a lot, in order to generate meditative wisdom. through the truth of the four noble truths, realize the truth of the four noble truths, realize nirvana, the cessation of suffering. 3- Dear World-Honored One, the Dharma that the World-Honored One has properly preached, has been practiced, and practiced much, in order to give rise to meditative wisdom. through the truth of the four noble truths, realize the truth of the four noble truths, realize nirvana, the cessation of suffering. 4- Dear World-Honored One, the Dharma of joy and enlightenment that the Blessed One has properly preached, has been practiced, and practiced much, in order to give rise to the wisdom of meditation, the wisdom of meditation, and the wisdom of truth. The Four Noble Truths, the realization of the Four Noble Truths, the realization of Nirvana, the cessation of suffering. 5- Dear World-Honored One, the Dharma of peace and tranquility that the Blessed One taught is true, practiced, practiced much, in order to give rise to the wisdom of meditation and wisdom. throughout the truth of the four Noble Truths, realizing the truth of the four Noble Truths, realizing Nirvana, the cessation of suffering. 6- Dear World-Honored One, the dharma of samadhi that the Blessed One has properly preached, has been practiced, and practiced much, in order to give rise to the wisdom of meditation, the wisdom of the mind, and the wisdom of the truth. The Four Noble Truths, the realization of the Four Noble Truths, the realization of Nirvana, the cessation of suffering. 7- Dear World-Honored One, the Dharma of enlightenment that the Blessed One has properly preached, has been practiced, and practiced much, in order to give rise to the wisdom of meditation, the wisdom of the mind, and the wisdom of the truth. The Four Noble Truths, the realization of the Four Noble Truths, the realization of Nirvana, the cessation of suffering. - Dear World-Honored One, the seven factors of enlightenment that the Blessed One taught truthfully, practiced, and practiced much, in order to give rise to the wisdom of meditative wisdom, the true understanding of the truth. The Four Noble Truths, the realization of the Four Noble Truths, the realization of Nirvana, the cessation of suffering. The Blessed One commanded that: - Hey Cunda! The 7 factors of enlightenment are truly magical! - Hey Cunda! The 7 factors of enlightenment are truly magical! The Elder Mahācunda finished reciting the 7 Dharma-enlightenment factors, the Blessed One gave rise to a single-minded state of great joy in those 7 Dharma-enlightening factors, the Blessed One immediately recovered from his illness. Immediately, the Buddha's illness was completely cured and did not recur again. (Finished the third sick sutta) Benefits of Listening to Pāḷi . Sutras The patient listening to the chanting of the Pāḷi Sutra is one of the traditions in Buddhism. Diseases are of two types: body-disease and mind-disease. Disease-body due to having a body. The body has four elements: earth, water, fire, and wind. The four elements are not harmonized, so the body-disease arises. All sentient beings in general, human beings in particular, whenever there is a body, there is a disease in the body, only mild or severe illness is different. Therefore, the Arahants and the Buddhas are also not immune to bodily illness. Mental illness arises from all afflictions, and all afflictions arise from relying on akusala citta. If any akusala citta arises, there will be a number of defilements associated with that akusala citta. Body sickness is the result of karma, and mental illness is caused by afflictions that all afflictions arise from relying on unwholesome citta (evil mind), making the mind defiled with impatience and suffering. mind is called disease-mind. In fact, physical illness and mental illness are two separate diseases, the reason for their relationship is that because the afflictions of greed want to quickly get rid of the illness of the body, but not from the illness of the body, so the defilements of anger arise. causing suffering-mind is called disease-mind. The Buddha and the Arahants have completely eradicated all defilements without any residue, so there is no longer suffering in the mind, which means that there is no longer a disease of the mind, only a disease of the body. Therefore, when hearing that the seven factors of enlightenment are the true dharmas that the Buddha and the Arhats have realized the truth of the four Noble Truths, they give rise to the great action-consciousness. let's rejoice in those seven factors of enlightenment as a magical medicine (osadhañca imaṃ mantaṃ) to cure the serious illness of the great elder Mahākassapa, the great elder Mahāmoggallāna and the Buddha miraculously recovered from his illness immediately. For a mortal patient who still has 1500 kinds of defilements, if he hears the 7 factors of enlightenment and understands the meaning of each, the patient will generate great goodwill. pure, extremely joyful in those seven factors of enlightenment, due to the power of this great kusala-citta, it makes the body have light physical phenomena (lahutā), softness (mudutā) and flexibility (kamaññatā), help the sick-body reduce suffering-body (1) . 1 See the book “Suttas for the Sick” explaining the seven factors of enlightenment, co-authored. Tch Dhammika upasakavatthu * The product of Dhammika upāsakavatthu (2) is summarized as follows: 2 Dhammapadaṭṭhakathā, tích Dhammika upāsakavatthu. In the case of a male Dhammika who is seriously ill and is about to die, he should order his family members to come and pay respects to the Blessed One, and beg the Blessed One to allow the number of Venerable Bhikkhus. Bhikkhu-Monk to the house, near-the-nam Dhammika wants to hear the Dharma at the time of death. The World-Honored One instructed a number of great monks to come and chant sutras at the residence of the son-in-law Dhammika. The Great-Venerable-Bhikkhu-Bhikkhu Sangha came to the house, the attendant-nam Dhammika lay on the bed with folded hands, asking the Great-Venerable-Bhikkhu-Bhikkhus to recite the Mahāsatipaṭṭhānasutta Sutta: The Great Mindfulness Sutra is one of the main suttas in Buddhism. When the Venerable Bhikkhu-Bhikkhus were chanting the Mahāsatipaṭṭhānasutta: The Sutra of Great Mindfulness for the near-nam Dhammika to lie down and listen to, at that time, six heavenly chariots had 1,000 precious horses from the six heavens. sex-sex appears to wait for the procession of the male Dhammika (That is the case of the dying person's gatinimitta). Dhammika chose the Tusita heaven, so after the death of Dhammika, the great kusala kamma in the great kusala bears fruit during the rebirth period. The next life (paṭisandhikāla) has a great fruition-consciousness called rebirth-mind (paṭisandhicitta) that performs the function of rebirth in the next life, reincarnates as a deity in a magnificent palace, with a radiant aura. spread everywhere in the heaven of Tusita (where the heavens are located) that he chose before he died, enjoying all the happiness in that heaven. The heavenly man or goddess Tusita has a lifespan of 4000 heaven years, compared to 576 million years in the human realm, because 1 day and 1 night equals 400 human years. . Anāthapiṇḍikovādasutta . Sutta * In the case that the rich man Anāthapiṇḍika fell seriously ill, leprosy tormented terribly, in the Anāthapiṇḍikovādasutta (1) the main points are summarized as follows: 1 Maj. Uparipaṇṇāsapāḷi, kinh Anāthapiṇḍikovādasutta. The rich man Anāthapiṇḍika fell seriously ill, leprosy tormented him terribly, so the rich man ordered his family members to come and pay respects to the Blessed One, and then spoke to the Blessed One about his serious illness. his importance. The rich man ordered his family members to come and pay respects to the Venerable Great Elder Sāriputta, then spoke to the Elder about his serious illness. from his dignity to his private residence. At that time, Venerable Venerable Sāriputta and Venerable Ānanda went together to visit the rich man Anāthapiṇḍika. * The Elder Sāriputta explained to the rich man the understanding of 6 external objects in contact with the 6 internal pure-forms, arising 6 consciousness-consciousness, 6 contact, 6 feeling, etc... * The Elder Ānanda also advised, the rich man Anāthapiṇḍika generated great kindness-mindful joy in the teachings of the Elder Sāriputta and the Elder Ānanda. Venerable Venerable Sāriputta and Venerable Elder Ānanda returned to the Jetavana temple a little later, the rich man Anāthapiṇḍika died, after the rich man's death, the great kusala kamma in the great kusala citta bear fruit for a period of time. the next life-rebirth (paṭisandhikāla) has a great fruition-consciousness called rebirth-mind (paṭisandhicitta) that performs the function of rebirth in the next life and is reborn as the male deity Anāthapiṇḍika in the Tusita heaven (Where- rate-da-tian) in the magnificent castle, whose aura shines everywhere. That very night, the deity Anāthapiṇḍika from the heaven of Tusita appeared to the Jetavana temple to make the temple bright, the deity Anāthapiṇḍika came to pay respects to the Blessed One, praising and praising the Buddha's grace. , the grace of the Venerable Great Elder Sāriputta, and then bowed down to the Blessed One to ask permission to return to Tusita heaven (Where-sat-da-thian). Therefore, the blessing of hearing the Dharma always brings benefits, evolution, and happiness in the present life and in countless future lives, especially for patients who hear the Dharma. , generate great kusala-citta, extremely happy to make the disease less or less completely, if the patient does not live, then after the patient's death, the great-karma-kamma of hearing the true dharma has the opportunity to give the result of rebirth in the next life, one of the seven good-sex realms is the human realm and the six heavenly realms of desire-world, enjoying all happiness in the good-world.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/9/2021.