37 PRODUCTS.4.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. A Compendium of the Essentials for Enlightenment Chapter IV The Four Likes of Will ( Iddhipada ) G io here Division (Ledi Sayadaw) will simplify describes iddhipadas [1] (As the Tuc), or Bases of Success. Iddhi Noun iddhipada is explained as: ijjhanam iddhi . Iddhi is the fact of being successful, fully completed, or fully completed. [2] In the Teachings of the Buddha there are five iddhis . That is: 1. Abhinneyyesu dhammesu abhinnà-siddhi, [3] 2. Parinneyyesu dhammesu parinnà-siddhi, 3. Pahàtabbesu dhammesu pahàna-siddhi, 4. Sacchikàtabbesu dhammesu sacchikiriya-siddhi, 5. Bhàvetabbesu dhamàsid bhàna-siddhi 1. Consummation completes, or succeeds, in the special understanding of things for which particularly profound understanding must be gathered, such things as rupa (form) nama (nomenclature); 2. Consummation completes, or succeeds, in the full understanding of what full understanding must achieve, such as dukkha sacca (Suffering, the Deep Truth of Suffering); 3. Consummation completes, or succeeds, in the task of eradicating those things that must be eradicated, such as samudaya sacca (The Cause of Suffering, the Deep Truth of the Cause of Suffering); 4. Consummation completes, or succeeds, in the task of realizing what must be realized, such as nirodha sacca (The End of Suffering, the Deep Truth of the Cessation of Suffering); 5. Consummation completes, or succeeds, in the task of cultivating and developing, such things as magga sacca (The Way to the Cessation of Suffering, the Truth of the Path leading to the Cessation of Suffering). These are the five major successes ( iddhis ) in the Teaching of a Buddha ( Buddha Sàsana ). Abhinnà-siddhi means: complete completion of the task of understanding the paramattha dhammas (ultimate truths, or ultimates) that we did not understand before, when we were outside the Teachings of a Buddha. Ultimately , the Abhinnà-siddhi is the mastery of the Abhidhammattha Sangaha [4] (Compendium of the Abhidhamma, a summary of all the major teachings of the Abhidhamma). Parinnà-siddhi means: complete completion of the task of fully understanding dukkha sacca (the profound truth of suffering), or through insight into lakkhana (characteristics), rasa (functions), paccupatthàna (characteristics) manifestation), and padatthàna (adjacent causes), or through understanding the three characteristics anicca (impermanence), dukkha (suffering) and anattà (not-self) of all things. Pahàna-siddhi means: perfect completion of the task of overcoming, eliminating ( pahàna ), or eradicating, the kilesas (defilements), which are sammudaya sacca (the profound truth of the cause of suffering). In this book, since the main point is to attain the lowest level of Sotàpanna ( sotàpanna ), or "Bon-sin-san" sotàpanna, and not to aim for the higher stages of Sainthood, the park fulfilling the task of eradicating sakaya-ditthi (body view) is pahàna-siddhi. The task of eliminating viticiccha (skepticism) is part of the task of eradicationsakaya-ditthi (The Body View). Sacchikiriya-siddhi means: perfect fulfillment of the task of realizing nirodha-sacca (the profound truth of the Cessation of Suffering) both, spiritually as well as physically. Bhàvanà-siddhi means: to cultivate the three sikkhàs (Study practices) in sìla ( Moral ), samadhi (Concentration) and pannà (Wisdom) until one attains lokuttara magga sacca (the Noble Path leading to the Cessation of Suffering). This is also the successful completion of the seven stages of purification (the Path of Purification) beginning with the Purification of Virtue and its sub-categories, constituting the many types of iddhi, in the sense of the various faculties within its scope. Iddhipada The noun is explained as: iddhiyà pàdo iddhipàdo , i.e. the root or foundation for consummation or for reaching perfection (success or ability) [5] There are four types of iddhipàdas . That is: 1. Chandiddhipàdo (chanda, sex like intention) 2. Viriyiddhipàdo (viriya, ton like intention) 3. Cittiddhipàdo (citta, mind like intention) 4. Vimamsiddhipàdo (vimamsa or pannà, dharma, or wisdom like intention) . Chanda means (enthusiastic), eager to have, wholeheartedly wants to achieve, wants to go forward, wants to complete completely, wants to achieve. The will here is the extreme desire, the high degree of will. No matter what, inside or outside of us personally can stop that desire. This is the kind of desire that leads to thinking, "If I don't achieve this in this present life, I can't have peace of mind. It's better to die than to live without being able to do what I want." This is the kind of desire that at the time of Buddha Kassapa[6], King Dhammasonda[7] of Benares kept cherishing in his heart when the King thought to himself, "What good is it to be a king like me if I haven't heard for a while? The Dharma of Buddha Kassapa?" Then he gave up the throne, went away, determined to find someone who could repeat to him a Dharma period of Buddha Kassapa, no matter how long or short, even if it was just a verse. Such a fervent aspiration can be tempered if it is satisfied, as was the case with King Bimbisàra [8], Madame Visàkhà, and the Elder Anàthapindika [9]. It is only when there is a faint hint that the desired can be achieved but not completely fulfilled, that the mind becomes confused and thoughts arise that it is better to die than to live without having the desire fulfilled. There are also similar examples such as the case of King Temiya [10], King Hatthipala [11], the kings, noble princes and wealthy bourgeois in the Buddha's time had abandoned the palace, far away from the palace. retinue and a life of luxury on silk to live the life of a bhikkhu (bhikkhu) in the Teachings of the Buddha. Viriya, effort, or effort like intention, means sammappadhāna viriya , right effort , together with its four characteristics [12]. Such a virtuous person of diligence instills in himself the idea that the goal can be achieved if he puts in all his efforts. He is not discouraged even if someone tells him that he will go through hundreds of thousands of hardships. He did not lose heart even though he actually encountered extremely arduous circumstances. He does not give up even though he is told that he has to work diligently for many days, months, and years. He is not discouraged even though he really works diligently for such a long time. Those whose diligence is weak and weak fall back from the task when faced with difficulties that require diligence. They retreated when they heard that they had to leave their close friends. They are timid and apprehensive at the prospect of having to eat frugally and sleep in moderation. They recoil at the prospect of long-term meditation practice. Mind (citta) , mind like will, means clinging to the iddhis , succeeding, when meeting the Teaching ( Sàsana ) and hearing the Dhamma. This is extremely fervent and vigorous clinging. Although we live among the beauty and luxuries of the world, among the riches of power, wealth and blessings, among precious scriptures and devoted to study, we do not forever indulge in them. but always turn the mind towards the iddhis , like intention. One is only satisfied and contented when one concentrates one's mind on matters related to the iddhis, such as intention. Just as a metallurgist meticulously focuses on, and notices only, the metamorphic state of gold or silver, without thinking of anything else, forgetting to eat, drink or sleep, not to notice anything when he goes out. outside. The mind, the citta, is always absorbed in the nature of the iddhis. Vimamsà means: discerning understanding, realizing the importance of sufferings in the hell realms, and the unrelenting unhappiness of circumstances that extend around the existences of the cycle of samsara. . It is knowledge that can perceive the particular benefit of iddhis , such as volition. It is the knowledge that may be latent and profound in the things that are difficult to understand, and in the nature of those things ( dhammas ) that are difficult to comprehend. A person who has so much knowledge no longer finds pleasure in the pursuit of worldly pleasures, except in pursuit of the iddhis., like a will. He is satisfied only when he has mastered the iddhis, such as will, profound and profound. The deeper the Dharma, the more fervent and strong the desire to attain it. A person who has one of the four willpowers, i.e. the four Fundamentals of Success ( iddhipàda ) can no longer accept or make excuses that in this present life he cannot work diligently and diligently in order to be firm in his life. Mindfulness of the Body ( kayagatà-sati ) and in the higher levels of the Teachings ( sàsana ) such as the seven stages of mind purification (Path of Purification, visuddhi)). Only those who never have any of the "fundamentals" of the Four Basics of Success and cannot see the difference between the shallow state and the profound state of life, no able to distinguish between the outer surface and the profound, magical depths of the teachings ( dhamma ), only such people accept and make excuses that they cannot work hard and live a life of indifference. . One who already has one of the four iddhipàdas , can attain the rest of the will--depending on the number of perfections that have been accumulated--until he reaches the lokuttara iddhis. , As the Succeeding Succeed, either in this life or in the next life in a heavenly scene. In the case of those who have two, or three, or four Nhu Y Tuc, there is no need to discuss further. The case of those who do not have "any basis for success" should strive to achieve one of the Four Perfection of Wishes ( iddhipàdas ). These people should just accept and pretend that they can't do it because they have no intention of achieving the superior benefits of the Teachings ( sàsana ), like the Four Foundations of Mindfulness ( satipatthana ). They should see this acceptance of the impossible as the highway leading right into the four states of suffering ( Apaya-loka ). Thus, they should study, study, and meditate on the teachings of the scriptures [13] that give rise to sincere will, urge ( chanda).). These should approach a teacher who can inspire and generate their enthusiasm and rely on that teacher. Therefore, the Buddha taught: Chandiddhipàdam bhàveti, Viriyiddhipàdam bhàveti, Cittiddhipàdam bhàveti, Vimamsiddhipàdam bhàveti. He cultivates enthusiasm, diligence, mind, and investigation of the Dharma as the Base of Success. Some people, no "as standard" ( iddhi ) does not attempt to acquire "As the Tuc" ( iddhipada ). If they weren't eager to wish ( chanda ), they wouldn't know that it was necessary to have such fervor. They are the ones who accept and make excuses that they give up and can't do it. It is the same in the case of effort , mind, and investigation of dharmas ( viriya, citta, and vimamsà ). Firmly focusing the mind on the kayagatàsati , mindfulness of the body, which means solidifying the pada , laying the foundation. Studying and learning stories about the emergency samvega [14] must strictly discipline oneself in the precepts of the recluse ( dhutanga ) and similar practices, is steadfast effort ( viriya ). Firmly delving into profound matters of the Dharma, such as the Four Elements ( mahà-bhùta : earth, water, fire, and wind) is firm in vimamsà, investigating the Dharma. If successful one in four Bases of Success, As the Tuc, surely can make that iddhis [15], as the equivalent would be fulfilled, according parami , three-la-your secret hoard . Therefore, the Commentary says that one who does not have the "fundamentals of success" (such as the son of a Candala) is like a son of the Candala class, while he who has such a wish-fulfillment as the son of an Emperor. Children of the Candala class would never have the prospect of becoming emperors because there is no "base" ( pada ) to attain the state of "Children of the Emperor". But the Son of an Emperor always harbors the hope of becoming an Emperor because he already has a "base" to be. Therefore, the wise and discerning person today must strive to achieve the Four Perfections of Desire , Iddhipàda , the four foundations of success, in order to eliminate the vast field of Body View ( sakkaya ditthi ) and achieve -- in Teachings ( Sàsana ) of the present Buddha--the highest benefits can be achieved, depending on one's perfection.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.16/12/2021.