The core of Buddhism is the Four Noble Truths.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Buddha turned the Dharma wheel for the first time in Deer Garden for the five brothers Kieu Tran Nhu with the Four Noble Truths sermon including: The Truth of Suffering (Dukkha) The Noble Truth (Samudaya) The Truth of Cessation (Nirodha) Magga (Magga) These four truths are called "Four Noble Truths" or "Four Noble Truths" for three reasons: – because it was discovered by the noble sage, the Buddha; – for the only way to full enlightenment; – because it is an upward practice that deals with reality, not empty promises. An enlightened person is one who fully understands the Four Noble Truths. The Four Noble Truths are the hallmark of the Dharma. The Pali Canon states: "All Buddhist teachings can be summed up in the Four Noble Truths, not apart from suffering and the way out of suffering. If we do not fully understand this teaching, we will not grasp what the Buddha preached during the 45 years of teaching the Dharma to save birth. The Dhamma of the Four Noble Truths is the root. The Mahayana and Vajrayana methods are stems, flowers and leaves to further develop the teachings of the Four Noble Truths. Only the roots have roots to have a trunk. Strong roots, luxuriant new branches. At Kosambi, the Buddha took a handful of leaves in his hand and asked the monks: "Gentlemen, are there many leaves in the Tathagata's hand or are there many leaves in the forest? - The Blessed One, there are many leaves in the forest. Indeed, the Tathagata's knowledge is as numerous as the leaves in the forest. What the Tathagata teaches is like holding a leaf in your hand. Why? for that understanding does not lead to a virtuous life, to renunciation, to the cessation of suffering, to purity, to enlightenment, or to Nirvana. This is the truth of suffering, the Tathagata teaches This is the truth, the Tathagata teaches This is the truth of cessation, the Tathagata teaches This is the truth, the Tathagata teaches . Why does the Tathagata teach only these truths? for this leads to a virtuous life, renunciation, cessation of suffering, purity, enlightenment or Nirvana.” The Buddha used medical methods to teach the Four Noble Truths. He first diagnoses the disease, then he outlines the cause of the illness, then he describes the condition of the cure, and finally he gives instructions on how to cure it. People with suffering need to be aware of, meditate on their dangerous illness, wish to be cured and seek help from a doctor. The Buddha is the Supreme Medical King who diagnoses and determines the world's suffering. Craving is the cause of suffering and should be eliminated. Getting rid of craving is the end of disease. The Noble Eightfold Path is a remedy that must be practiced. When you understand disease and suffering and are determined to eliminate the cause of suffering by practicing the Eightfold Path, you will surely achieve the ultimate happiness, which is liberation, the complete eradication of craving, and the realm of the world. happy nirvana. Suffering is the result born from the cause of craving Nirvana is the result born from the cause of the Noble Eightfold Path. The Buddha emphasized: “Those who realize the Four Noble Truths are fully enlightened. The Tathagata has the title of Arahant because I have truly experienced the Four Noble Truths." -oOo- The Truth of Suffering (Dukkha) The word Dukkha has many meanings including psychological, philosophical and material suffering. We do not have a synonym for the Sanskrit Dukkha. Suffering, sickness, affliction, dissatisfaction only partially describe the meaning of Dukkha. Therefore, many people prefer to use the original Dukkha to describe the truth of suffering. “He who sees the truth of suffering will see the cause of suffering, the cessation of suffering, and the way to the cessation of suffering.” For truth seekers, the truth of suffering is the starting point in Buddhism. Without realizing the truth of suffering, we will never understand the truth of the origin, the truth of cessation, and the truth of the way. Not understanding the Four Noble Truths is not understanding the Buddhadharma. The Buddha said: "This world is made of suffering". Those who have the right view will see that the world has only one disease, only one problem, which is suffering, unsatisfactoriness, or the conflict between craving and life. All difficulties in life are in the truth of suffering. If we are satisfied with life, we have nothing to deal with. In fact, life is a long series of dealing with one problem after another. The problems we need to solve in life have many aspects such as material, spiritual, economic, social, psychological or religious. All of them share the same characteristic of making us unhappy and unsatisfied. When we solve a problem; defilements arise in another form. We have to deal with it again, and so on. That is the nature of suffering, a common characteristic of worldly life. Between brief bursts of happiness, suffering comes, goes, and manifests in another form, one after another, incessantly. Buddhism does not deny worldly happiness. It was the Buddha of old in the Anguttara Nikaya who listed all the pleasures and happiness in the worldly life. However, he clearly taught: “Because sight, sound, smell, taste, and touch bring pleasure, people cling to it and become its slaves. He who perceives that form, sound, smell, taste, and touch do not bring lasting happiness and does not cling to it, this person is liberated.” The five senses—eyes, ears, nose, tongue, and body—touch with the five external objects creating pleasure and happiness. That is something we cannot deny. But this pleasure did not last long. It is very fleeting, temporary, always changing birth and death. Humans, because they can't hold happiness, give birth to brainstorms and suffering. All worldly pleasures are like the outside of a poison pill, which is harmful to us. Normally, people living in the world always run after the pleasures of happiness, do not like to notice the perception of suffering and afflictions. Whether we like it or not. Suffering always follows happiness. For example, a person who lives in luxury and wealth, when his business fails and loses all his possessions, he will suffer. Or a person with full blessings, a happy and peaceful family, until death takes away a loved one, that person seems to fall into an unspeakable pit of suffering. Faced with the reality of suffering, he will have one of two attitudes: Either he suffers madly, loses his mind, embraces sorrow until death, and then repeats the cycle of birth and death again. Or that person wakes up as if out of a coma, realizing the truth of impermanence and suffering in life. The awakened person will keep his mind balanced in the face of loss, suffering, Suffering is of three types: - suffering (dukkha-dukkha) - suffering (samkhara-dukkhata) - cessation of suffering (viparinama dukkhata) Suffering-suffering is ordinary suffering such as suffering because of birth, old age, illness, and death; Suffering from being near a hater, suffering from being away from a loved one, suffering from wanting but not getting it, suffering from having the body of the five aggregates. This suffering prevails in the world. You just have to open your eyes to see it. Suffering is the suffering of clinging to the five aggregates (form, feeling, perception, volition, consciousness). These five aggregates together form the body-mind of a being. Because of clinging to the five aggregates, sentient beings create karma and suffer much because of the law of cause and effect. Suffering is the suffering of impermanence. Beings and the world are constantly changing, turning like a whirlwind, and no one is free from the change of birth and death. Sometimes we enjoy a little happiness brought about by the five aggregates, but this happiness is short-lived, as fragile as the mist. When the five aggregates are destroyed, happiness disappears, and in its place is suffering. In short, the samsara is suffering, unsatisfactory, without real happiness. Contemplate observing the six realms in the saha realm. Those who live in hell are extremely miserable. The hungry ghost lacks everything. Stupid animal life is not safe. The gods suffered greatly before they died. The realm of gods suffers from jealousy and war. Human life is happy and sad, but happy and sad is impermanent. Happy to meet relatives. Sad to be away from loved ones. Have it then lose it. Walking for a long time, we feel tired, sitting for a long time causes discomfort. Human suffering is like sitting on a table. It hurts to go to one side, and it hurts to look to the other side. Man is always unsatisfied. The Buddha taught that "suffering, its causes, the way out of suffering, and the way out of suffering" are not outside the five aggregates, not separate from the five aggregates. Therefore, in order to understand the Four Noble Truths as well as the Mahayana and Vajrayana teachings, we need an understanding of the five aggregates. Five Aggregates Buddhist teachings always present two truths: worldly truth or secular truth (sammuti sacca) and transcendental truth or ultimate truth (paramattha sacca). According to conventional truth, we talk about a being. According to ultimate truth, there is no "being" but only the existence and constant change of two energies, body and mind, also known under the technical terms rupa and mentality. mind - nama). Body and mind are the synthesis of five ever-changing aggregates: the aggregate of form belongs to the body, the aggregate of feeling-perception-action-consciousness belongs to the mind. The material aggregates (rupakkhandha) include four substances (four elements) commonly called earth, water, fire, and wind. The four elements describe the four properties that create the appearance of things: solid, liquid, hot, and mobile. – Hard substances (pathavi) have the property of occupying a space. Because there is hard substance, we see earth, grass, or sea. Because there is hard substance, we see things big and small, heavy and light, hard and soft, etc. In our body, hard matter manifests through skin, flesh, bones, departments and agencies. Liquid (apo) is a compound that has the property of making other substances stick. It is by this property that things have form. In our body, fluid manifests itself through blood, tears, urine, phlegm, discharge, etc – Hot substance (tejo) is the hot and cold temperature of matter. The life of all things depends on this substance. We feel the heat whenever we see the contraction of substances. In our body, the hot substance gives the temperature in the body to keep life. – Wind substance (vayo) moves relative because it moves relative to a stationary object. In fact, no object is completely at rest because the atoms in matter move at a constant rate. In our body, the coarse wind substance is the breath. The subtle wind is the flow of life force that is always moving through the body. The four elements combine to form the aggregate of form, which is the appearance of all things. When we look at an object, we cling to the appearance, then cling to it, believing that the object or person exists independently. It is a worldly illusion. When looking at an object, a person with wisdom analyzing this is a symbol of the aggregate of form, clearly seeing the relative combination of the four substances of earth-water-wind-fire that move incessantly in that object. When the aggregates of materiality are conditioned, it is called life. When the aggregates of materiality cease to be conditioned, the four elements disintegrate, which is called death. He sees there is a combination of the rupa aggregates but there is no separate and independent substance to cling to. It is seeing the true nature of the emptiness of the aggregate of form. * The Aggregate of Feelings (vedanakkhandha) is the feeling before external things. There are three kinds of feeling: pleasurable, painful, and indeterminate (no pleasure, no pain). Life arises when three conditions are met: – have senses (faculties) to perceive; – there is something outside (bare); – have consciousness (consciousness) to notice. Each person can experience a different lifespan of an object. An object that gives pleasure to one person may be a nuisance to another because there is no absolute feeling for everyone. Sometimes a happy feeling for one sense is a painful feeling for another. For example, the smell of cheese is difficult to smell but delicious to eat. When we impose our feelings on things on others, we are creating suffering for others. * The Aggregate of Perception (sannakkhandha) is the perception (samjanana) of the objects. There are six kinds of perception related to the senses (eyes, ears, nose, nets, body, mind) and objects (form, sound, smell, taste, touch, and dharmas). When consciousness sees things, at the same time, perception perceives things through comparison. Thought creates images for us to remember things, to create memories, to dream. Thought often makes us misunderstand the externally recorded image. For example, a farmer leaves a scarecrow in the field, and birds think he's real, so he doesn't come to eat rice. It is the illusion brought about by the aggregate of perception. The Buddha compared perception with hallucinations. Living with a false perception for a long time, we cling to the appearance based on that perception, pretending to be real, and it is difficult to recognize the true nature of things. The Suttanipata Sutta teaches: He is not bound by thought, he is free. One who generates contemplation, thinks it will stop. People who cling to illusions, Have a wrong view, Ignorance live loosely. * The Aggregate of Actions (samkharakkhandha) is the sum total of the volitional mental factors that motivate us to act to create karma. There are six types of formations related to the six senses. * Consciousness Aggregates (vinnanakkhandha) is the ability to recognize where cetasikas arise. Consciousness aggregates are the source of mind and control over these aggregates. The aggregate of consciousness is often referred to as Mind for short. Consciousness is not an independent soul with its own nature, opposed to matter. Consciousness is also non-permanent, unchanging, not "self or self". Many people think that there is an independent self that is usually still in the body, passing from one body to another. This notion is not true. In the Majjhima Nikaya (Central Sutra). The Buddha spoke to the bhikkhu Sati as follows: "O Sati! The Tathagata preaches many times beyond the conditions of no consciousness." Consciousness arises when there is sense and ceiling. In addition, consciousness does not have an independent and unchanging self-nature. This is the emptiness of consciousness. The whole world is one mass of sensations. When the five senses collide with the five sense objects, consciousness arises. This arising is very subtle. Because feeling, perception, volition, and consciousness are always revolving and coloring external things, the mind sees things not as they are meant to be. This is the source of ignorance. In short, we have five aggregates, none of which is permanent. Everything is always changing. This change is based on the scientific principle that all things arising from conditioned conditions will change, perish, and cease to exist. What is impermanent is suffering. Some people criticize the Buddha's concept of impermanence and suffering. The truth is different. The Buddha not only did we get sick, he also taught us the way to end suffering. The Buddha's teaching is a light of joy and hope. The Buddha saw suffering as suffering, happiness as happiness. He advised people to know to give up craving because the world is just a drama, sooner or later we will be unsatisfied. He is very realistic, not pessimistic or optimistic. He advised us to know how to reject the conventional view of life, not to cling to things and let things flow naturally. This is not easy, but if you try, it can be done. The Buddha advised his disciples not to grieve, but to generate lust, which is a driving force for enlightenment. The burden of the five aggregates How happy it is to let go of the burden of the five aggregates! Happily without sorrow! Happy are the rays of the gods! Those who see clearly the nature of things, are extremely happy. A Buddhist practitioner is one who receives the true nature of things. When faced with birth, old age, sickness, and death, non-cultivators will suffer from the ups and downs of conditions because they see things going wrong, different from what they expected. Those who understand the Dharma can keep a calm mind. A mother was asked why she did not mourn the death of her beloved child. She replied: “Uninvited, it came. Uninvited, it goes again. What is the use of crying? Equanimity is the best remedy for pessimism or optimism. Equanimity is a mind of balance, not a mind of renunciation, apathy. A balanced mind is a mind that is not agitated by gain-loss, praise-criticism, etc. It is a mind that is at ease, unmoved by worldly conditions. This mind will lead to enlightenment and liberation from samsara. Ultimate happiness is not possible in the conditioned aggregates. We are happy today but will be miserable tomorrow. Pleasure doesn't last forever. In the happiness of the world, there are seeds of suffering and unsatisfactoriness. Those who do not see this delicate point are deceived by illusions and cling to the world. All the conditioned world changes and leads to suffering. Suffering-Suffering, Cessation of Suffering, Suffering never ends by itself. Let's use our inner mind to consider everything in the world, we will clearly see this painful truth. -oOo- The Noble Truth (Samudaya) The second truth is the Noble Truth, the origin of suffering. According to Buddhism, there is no god who decides about human life. Suffering and the source of suffering do not come from without, but from within us. Kashyapa asked the Buddha if suffering was in itself or was it caused by an external force. He replied, "Suffering is neither self-existent nor external." It is wrong to say that suffering has its own, unaffected by external circumstances. If it is said that suffering is caused by external circumstances, it means that people are not responsible for suffering, which is also wrong. The Buddha preached the Twelve Causes and Conditions to indicate that the source of suffering is a close dependence between external conditions and inner craving. The Twelve Fates The Buddha explained the origin of suffering as follows: Because of ignorance, practice arises 2. Because of practice, consciousness (rebirth-consciousness) arises 3. Because of consciousness, name-and-form arises 4. Because of name-and-form, six roots arise 5. Because of six roots, contact arises 6. Because of contact, life arises 7. Because of life, craving arises 8. Because of craving, attachment arises 9. Because of attachment, life arises 10. Because of existence, birth arises 11. Because of birth, illness arises -Lao-Tzu arises 12. Because of old-age-and-death disease, suffering, reincarnation arises. If ignorance ceases, then formations cease, if formations cease, consciousness ends, etc., cessation of birth, end the suffering of samsara. That is the doctrine of Dependent Origination or the doctrine of the Twelve Dependent Originations (Paticca Samuppada) of the arising and cessation of suffering. This is the teaching taught by the Buddha himself, not developed by later people as some people mistakenly believe. The theory of Dependent Origination is practical based on knowledge (nana) and wisdom (panna) of the Dharma. When the Buddha said "Ye dhamma hetuppabhava (All things have a cause) it was referring to the above teaching. If we misunderstand the Law of Dependent Origination, we will misunderstand the law of cause and effect or the origin of suffering. The Buddha taught: “There is no starting point in life. This misunderstanding (loka cinta) will lead to spiritual corruption. O monks! The samsara has no beginning, it is bound by ignorance (avijja) and craving (tanha). It's no use looking for a starting point. Life is a series of becoming, a psychological and physical process.” Craving According to the Law of Dependent Origination, craving is the root cause of suffering "birth-death-samsara". It is craving that goes hand in hand with craving - seeking pleasure; is the cause of the becoming, the cause of rebirth. Craving translated from Sanskrit Tanha literally means hunger, thirst. The nouns lust, covetousness, longing, longing, longing, lust, passion, lust, longing, affection, love, describe only a few aspects of craving. It is craving that creates the universe and creates life . It is the driving force that creates the present, the past and the future. The present is the fruit of the past and the future is the fruit of the present. The motivation of craving is like a river that floods villages and towns, flowing continuously through being and becoming. The oil of craving that makes the fire of existence exist is like the oil that makes the fire burn continuously. The Buddha said: "Bhikkhu! We do not see anything that binds people more than craving that binds people from life to life. Indeed! The bondage of craving causes sentient beings to wander endlessly.” The enemies of humanity are craving, desire, lust. Craving leads to becoming (bhava-netti), becoming leads to unpleasant suffering, unsatisfactory. Craving includes not only the desire for material things, but also the desire to conquer other people or countries, attachment to thoughts, opinions and beliefs, leading to the destruction of the world. The ordinary man clings firmly to pleasure and craving and seeks it, so he becomes a slave to the senses. Man is less aware of nothing that can fully satisfy the senses and the will. Because of slavery to material things and the satisfaction of desires, people are tied to the wheel of samsara and cannot be liberated. The Buddha recognized this point and advised us: Pleasure is the rope that binds Happiness leads to suffering The wise perceive pleasure Just a fishing hook. When craving arises in connection with the senses, it is craving for sensual pleasures (kama tanha). When craving arises in connection with the self, it is craving for existence, self-grasping (bhava tanha). This is the opinion of the common man. When craving arises in connection with nothingness (death is the end), it is craving for nothingness (vibhava tanha). This is the nihilist view. Craving is not only related to pleasure, pleasant feeling, but also related to suffering. When a person suffers excruciatingly, it is craving that causes him to continue embracing suffering, not remembering the teachings, not practicing contemplation on the principle of impermanence arising and passing away. Endless craving, never knowing enough. Those who don't have it want it. Those who already have it want more. We are never satisfied with our current situation. The more we crave, the more we suffer, the more unsatisfied we become. Craving gives birth to worry Craving gives birth to fear Who is liberated from craving No grief, no fear So, it is craving that leads us to rebirth in samsara. Digging the root of craving, we will be liberated. Like an old tree, Cut down the root, it grows back. If craving is not completely eradicated, Suffering will grow again Retribution Everyone can see the existence of suffering, but few people realize how craving arises. To understand this, we need to know the two main dharmas in Buddhism: Karma and Rebirth. We feel unsatisfied because life is full of injustice such as the rich and happy, the sick and the sick, the good parents giving birth to a bad child, the good person in trouble, etc. Therefore, we need to look for the cause of that injustice. The cause is karma. The Sanskrit word Kamma is karma, action. “O bhikkhu! volition is kamma (cetanaham bhikkave kammam vadami)”. Volition is the aggregate of formations, an element of the mind. Karma is action, is cause; the result of action is called karma-vipaka i.e. fruit. Depending on whether the intention has greed, hatred, or delusion, the action will produce good or bad results. It is the continuous process of action, reaction, cause and effect that is the process of psycho-physical phenomena, the samsara realm. Attention is divided into three types of craving: craving according to the sense organs, according to existence, and according to nothingness. Craving gives rise to action, action produces results, results give birth to new craving. The causal process is a law of nature. This is a law of its own, not controlled by anyone. There is no god who rewards or punishes the good and the wicked. Intention is the driving force that makes an action noble or low, good or evil. Beings are the beneficiaries of the results of their actions. Karma is not a fixed or indefinite destiny. Beings take responsibility for their actions (results) but they are in complete control of their actions (karma). So life, good or bad, is entirely in our hands. Remember, not everything that happens in life is caused by past karma. Current actions play a large role in influencing our lives. If you are afraid of suffering from evil karma, pay attention to your present life to create good karma and transform your life. Rebirth Rebirth is the continuation of life (birth in the next life) when the present life ends. According to Buddhism, there is no eternal life in heaven or hell. Birth and death, death and birth, and rebirth depend on precious karma, these two aspects go hand in hand. Life does not end at death but continues to be reborn in the next life. The flow of karma and craving are the driving forces that make life flow. The present birth is brought about by the kamma of craving for the past (tanha upadana). Clinging to the present life will bear the fruit of future rebirth. In the process of birth and death, there is no permanent, unchanging soul that is reincarnated from one life to another. Man is a synthesis of nama-rupa, not a permanent ego. Mind is a fluid, dynamic force that flows continuously, containing all present experiences and immeasurable past lives. According to scientists, matter is an ever-changing force. According to psychology, the mind is also not a fixed entity. When the Buddha referred to a being or an individual, as the nama-rupa synthesis, as the constant change of dynamics, this is very consistent with 20th century science. It can be said that we live and die moment by moment. The arising and passing away in life always follow each other like waves in the ocean. Psychological and physical changes are constantly creating a continuous process, there is no gap in between. If there is no self or soul, then what is going to be reborn? What we call life is the craving activity of the five aggregates. In the process of cyclic existence, the five aggregates change from moment to moment, nothing is permanent but nothing is completely different either. In the process of constant change, the elderly today are not the children of the past, but they are not a different person either. That is called rebirth, re-existence, or what-is-becoming (puna-bhava). The karmic process is the driving force of the present life that influences the future life without end. This is a continuous, unbroken process. Since the five aggregates of body-mind formation are only a conditioned process, without a permanent self-nature, there is nothing that passes from one life to another. “The one who has just died and the one who has just been born are not the same person, nor are they two different people (na ca so na ca anno). There is rebirth, but there is no "person" who is reborn. This is emptiness in rebirth. In the process of birth and death, the last thought moment (vinnana) at death is very important because it affects the next life. That thought jolt is called patisandhi: the last thought moment of the previous life is the first thought moment of the next life. Usually, because of craving, beings cling to the self, so the last thought is the desire to continue living in the familiar realm. This thought is deep in the subconscious mind, so it is very difficult to control. Because of this continuum consciousness, I am reborn in the six realms of heaven, human, god, animal, hungry ghost, and hell. We use the term "birth and death" to describe two special stages in the process of consciousness. Because ignorance does not clearly see the natural process of arising and passing away, we cling to the separate existence of life. So, when death comes, we have to face a harsh, painful truth. In fact, the question "what goes to be reborn" also stems from our ego-craving, trying to find some entity to embrace after death. For a person who often meditates on the five aggregates, seeing the non-self nature, the emptiness of phenomena and things, this question does not need to be asked. Ignorance is not understanding selflessness and emptiness, which is the driving force for craving. The Buddha said: "How can you not be reborn? When ignorance ceases, craving ceases, of course rebirth ceases.” Upon enlightenment, the Buddha uttered the verse of victory: I have been reincarnated in samsara . I can't find a house builder. Hey, home builder You do n't need to build a house for me anymore! All the sides of the house are broken, The pillar is gone, My mind has won. I have completely eradicated craving. -oOo- The Truth of Cessation (Nirodha) The third of the Four Noble Truths is the Noble Truth of Cessation, the Noble Truth of the Cessation of Suffering (dukkha-nirodha), which is Nirvana (Southern Sanskrit = Nibbana, Northern Sanskrit = Nirvana). Nirvana is a combination of two words ni+vanna, meaning freedom from craving, or nir+va meaning cessation of craving. Nouns do not explain the ecstatic state of Nirvana. Nirvana is an experience that cannot be expressed in words. It is supramundane (lokuttara), absolute, unconditioned (asamkhata). Only the enlightened wise understand and experience Nirvana. A person who eats sugar cannot describe the sweetness of sugar to someone who has never tasted it. Meanwhile, we just need to put a little sugar on the tongue, will know immediately how sweet the sugar is, no need to reason long explanations. The Buddha said: "Bhikkhu! The Nirvana teachings that we understand are so profound, difficult to understand, peaceful, supreme, beyond ordinary reasoning. The world immersed in craving is difficult to understand the happiness of Nirvana. It is difficult to teach a person who is craving that by giving up craving there will be supreme happiness. The Buddha expounded on the Third Noble Truth as follows: " Hey guys! The cessation of suffering is the cessation of suffering, cessation (nirodho), renunciation (cago), liberation (mutti), and non-attachment (analayo). Thus, Nirvana means the cessation of craving. Elsewhere, the Buddha clearly explained: “O Radha! The cessation of craving (tanhakkhayo) is Nirvana. When answering to a deity, he taught: "Abandoning craving is Nirvana." Venerable Sariputra also taught: "controlling and giving up craving for the five aggregates is the end of suffering". An Arahant who has attained Nirvana is one who is completely free from craving. Nirvana does not mean nothingness, is the realm of emptiness, nothing at all. There are many words commonly used to describe Nirvana such as life without conditions, security (khemam), purity (suddhi), supreme (panitam), peace (santi), liberation (vimutti). All these nouns are worldly nouns, and therefore do not fully describe the characteristic of Nirvana. Nouns are relative but Nirvana is absolute, beyond existence, beyond conditions. Buddha taught: “There are two classes of Nirvana, Nirvana with Remnant Nirvana and No Remnant Nirvana. When an Arahant is a Worshiper who has eradicated defilements, has awakened to the truth, has fully attained wisdom, has eradicated craving for liberation, that Arahant still carries In the body of the five aggregates, one still feels happiness and pain in the physical body, that is called Huu Du Nirvana. When an Arahant is a Worshiper who has eradicated defilement, has realized the truth, has fully attained wisdom, has eradicated craving for liberation, that Arahant has given up. The body of the five aggregates, no longer feeling, is reborn, that is called Nirvana without residue. Thus, the Arahant is the one who has eradicated the three poisons of greed, anger, and delusion, completely liberated from samsara. He was no longer reborn in the karmic stream because he was enlightened, ending the process of birth and death. Though still living in the world, he transcended the worldly life. His actions no longer create karma because they are not influenced by the three poisons. He is beyond good-bad, gentle, etc., he is not concerned with the past, present or future. He is not affected by the ups and downs in life. His mind is at peace, without sorrow and at peace. Nirvana is the state of realization, the state of liberation that can be experienced even in this life. The meditator who fully contemplates the prajna wisdom will perceive this truth through personal experience. The happy experience of Nibbāna depends on personal realization. If we understand that no one can eat, drink, sleep or suffer for us, of course we also understand that no one can liberate us. Only we have to be diligent, try to practice the methods of eliminating the defilements of greed, hatred, and delusion, to experience the happiness of Nibbana. Talk about No Remnant Nirvana. The Udana teaches: “O bhikkhu! there is the unborn, uncreated. Unconditional, it is the place of liberation from birthplace and conditioning. It is a place where there is no earth, water, wind, fire, space, consciousness, feeling, moon, or sun, no coming, no going, no aging and death. It is the end of suffering.” This sutra teaches that Great Nirvana is the state without the five aggregates. This state is beyond mundane relativity, and even cause and effect are no longer present. That is absolute truth, no conditions. Suffering and craving are the causes of suffering belonging to the dharma world. Nirvana beyond relative conditions should be called supramundane truth, out of the world. "Nirvana is true The enlightened one realizes When he realizes the truth Craving is no more" The Buddha said: "Bhikkhu! Truth is Nirvana. The one who realizes the truth is one who has eradicated the becoming-becoming (rebirth).” The Dhatuvibhanga Sutta teaches that the Arahant is a peaceful person who has eradicated the root of greed, hatred, and delusion. When feeling pleasurable or painful, he perceives impermanence and does not cling to the idea of ​​Me or Mine. “He is completely free from feelings of pleasure or pain. He realized that when the body disintegrates, all feelings will be extinguished like a lamp extinguished when the oil has run out and the injection has burned out. When the body of the four elements disintegrated, he realized: "This is the experience of the body disintegrating. When life comes to an end, all feelings will also cease because craving is gone. This enlightened person attains the supreme wisdom and experiences the Noble Truth that eradicates suffering." That is the state of the Arahant who attains the fruit of Nirvana. His path was like a bird flying in the sky leaving no trace. Therefore, it is wrong to say that the Buddha or the Arahants born in Nirvana have no place. Great Nirvana is understood as the complete cessation, no-becoming. Absolute truth cannot be measured, cannot be discussed. “We cannot know about the enlightened one. When the three poisons are gone, I only know that the three poisons are gone." If it is said that there is no I, there is no Self, what enters Nirvana? This question is wrong on two points: First of all, as mentioned above, Nirvana is not a place, so there is no problem of "in or out". Second, trying to find "what" in Nirvana is that we are still reasoning based on self-cherishing, not wanting to let go of the concept of Me. In fact, there is no person to act, only action. There is no thinker, only thinking. By convention we talk about a person but according to the ultimate no person exists, only a process of arising and passing away. The five aggregates combine to form a being. Craving is the cause that gives rise to the five aggregates. Therefore, the cessation of craving is the cessation of the five aggregates. One who realizes Nirvana is one who realizes no-self. Beings are due to the convergence of nama-rupa, which is a process of moment-by-moment change, not permanent. The cessation of this process is called Great Nirvana. There is no self, mind, or soul that enters Nirvana, or exists, or becomes nothing in Nirvana. Buddhism calls Nirvana the ultimate happiness, this happiness arises when the mind is completely still, ceases to feel. The Buddha outlined each step on the path to the cessation of suffering. Spiritual training will lead to the ultimate result, the blissful Nirvana, the eradication of craving. The road is really tough. But if we are very careful, always alert and vigilant, each step forward as well as each stage of practice will gradually bring us closer to the goal of liberation. -oOo- Magga (Magga) Before passing away, the Buddha gave his final instructions: "You should take the Dharma and the precepts as your teachers." It is the Dharma and the precepts that are Buddhism. The Buddhist precepts (Sila) are a method of controlling body and speech, creating a noble life. The Dhamma teaches the method of control that includes meditation (samadhi) and wisdom (panna). Precepts-Concentration-Wisdom are the three main dharmas that take practitioners from darkness to clarity, from craving to cessation of craving, from movement to purity. The three dharmas of Precept-Concentration-Wisdom are closely related. That is the path of purity and liberation. This path is called the Noble Eightfold Path or the Noble Truth. The Eightfold Path is a unique feature of Buddhism, not found in any other religion. The path to liberation consists of eight practices divided into three groups: morality, concentration, and wisdom. Tue Right View 2. Right Thought Gender Right Speech 4. Right Action 5. Right Livelihood Dinh Right Effort 7. Right Mindfulness 8. Right Concentration The Noble Eightfold Path is the Middle Way that avoids the two extremes: the life of gain and the life of asceticism. Used to live in a golden palace. The Buddha realized that a beneficial life does not lead to true happiness and liberation. After six years of ascetic practice, he realized that this life was also fruitless. Away from these two extremes, he followed the middle path of cultivating mind and virtue. When talking about the Noble Truth, the Eightfold Path, or the path to liberation, we need to remember that the word "Path" is used figuratively to refer to the method of practice. The Eightfold Path consists of eight cultivation methods divided into three groups of precepts-concentration-wisdom, closely related to each other, none of which is low and which is high: To attain concentration, we need precepts. To reach the pure precepts, we need wisdom to eliminate evil causes and self-love. To attain the wisdom that eradicates craving, delusion, and ignorance, we need concentration. Thus, all eight factors of the Noble Eightfold Path must be practiced at the same time, with no dharma before or after, like eight small ropes woven together into one great rope. The Buddha asserted that personal experience led him to liberation by the path of Precepts-Concentration-Wisdom. This state of liberation is completely in the hands of each of us, as long as we proceed on the path of liberation. Living according to the Noble Eightfold Path is the constant struggle to correct our words, actions, and thoughts, washing away the defilements of craving, anger, and delusion. From time immemorial, people have worked tirelessly to create a safe and comfortable life. However, there are things beyond our control and will that make life unstable. Old age, sickness and death, rapid changes in the surroundings, make people miserable, but we still rush to follow the whirlwind of birth and death. In order to stop, we need to stop chasing after the outside world to return to the interior. When honestly facing the inner mind, people will realize the impermanent, suffering, and non-self nature of all things. He will no longer be ignorant, delusional. He will see the truth of things through clear wisdom. Ph#417; on this dharma, the Buddha realized and left the following teachings: “People immersed in the ocean of suffering will be liberated when they practice the three dharmas: diligently keeping the precepts pure, developing meditation, and prajna wisdom.” * Precepts (Sila) is the first step on the path based on compassion, including right speech, right action and right livelihood . The basic virtue of not doing evil, doing good out of compassion, does not want to harm sentient beings and oneself. Virtue includes all the cool characteristics of the heart such as love, humility, patience, joy, help, etc. The virtuous life taught by the Buddha brings happiness and peace to individuals and society. because virtue is the foundation of peace, unity and well-being. Precepts are the first step on the path of cultivation because precepts are food for the mind, helping us to be calm and awake. * Concentration (Samadhi) includes right effort , right mindfulness and right concentration , which is the foundation for the development of the mind. The meditator, who has controlled body and speech with pure precepts, will use concentration to control and train the mind. One applies diligence to examine each moment of thought and feeling, noting the arising and passing away of good or bad thoughts. The Satipatthana Sutta is the original and complete text for the practice of meditation. When the mind has settled unwaveringly with the objects, the meditator directs that concentration to reflect on the reality of life to develop prajna wisdom. * Wisdom (Panna) includes right view and right thought . is understanding the true nature of all things, understanding the impermanent, suffering, and non-self nature of the five aggregates and all worldly dharmas. From this understanding, right thought arises consisting of renunciation, loving-kindness, and compassion for all sentient beings. The Buddha's compassion and wisdom shine through in the message of the Eightfold Path to save sentient beings. The Noble Eightfold Path conquers the Four Noble Truths, the Truth conquers Ly sensuality, the Dharma conquers Enlightenment, the Enemy conquers this Way Uniquely Makes perception pure If you follow this path the Demon Army will be confused If you follow this path Pain Suffering is eradicated Understand, eliminate thorns and obstacles I teach you the way. You should make your own efforts. The Tathagata teaches people to meditate and cultivate the Way Free from the nets of the demon army.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.22/10/2021.