The Buddha's Path to Truth. Prince Siddhartha rode out of the city in the dead of night After leaving the palace in the dark with the charioteer Channa and the horse Kanthaka, Prince Siddahattha -- now the Way. Master Gotama (Gautama) -- went all the way until morning, and crossed the Anoma River (Neranjara). On the long sandy beach along the river, he shaved his hair and beard, handed over his clothes to Channa, then put on a yellow robe, vowed to live a monk's life and was ready to accept all material deprivations. He is not in a permanent place. A tall shady tree, or a deserted rock cave, can shield Him from the sun and rain. Footless, without a hat, he walked in the hot sun and in the cold wind and dew. On the Path to Truth He first spent seven days in a forest called Anupiya Ambavana in the kingdom of Malla.Then he went to the city of Rajagaha (Vuong Xa, today Rajgir) of the kingdom of Magadha (Ma Kiet Da). Here, while he was walking in the city, King Bimbisàra looked out from the palace and saw the monk with a majestic appearance, elegant demeanor, luxurious demeanor, and leisurely steps. slowly, be grateful. The king sent someone to investigate the whereabouts, and was told that every day, after noon, the monk went to Pandava Hill. "The ascetic sat in a cave on the eastern side of the Pandava Hills, majestic as a lion, king of the jungle." King Bimbisàra ordered to catch the car, then set off, accompanied his entourage to a distant hill, stopped on foot to visit the venerable monk. When asked who he was, and where he was born, the Taoist Gotama (Gautama) replied: "Right in front, Great King,located in the Himalayas (Himalayas), in the Kosala district of ancient clans, there is a powerful and rich country. I come from the lineage of Sakya (Shakyamuni), the solar dynasty, of that place. I left, not to chase after sensual pleasures, to seek pleasure. Realizing the terrible danger of material pleasures and feeling secure in the monastic life, I left, looking for something more noble. It is the desire in my heart, the longing that I always cherish in my heart." (Sutta Nipàta, Pabbujjà Sutta, III, 1) King Bimbisàra heard this, pleased his heart, and invited the ascetic, after he became a monk. After reaching the moon, please return to visit the kingdom of Magadha The Great War At that time in India there were two eminent Zen masters, Alàra Kālāma and Uddaka Rāmaputta.The Taoist Gotama sought their guidance in the hope that he might be able to impart instructions leading to a higher level of meditation practice. He first went to the Alàra Kālāma and said to him: "Friend, please allow me to receive instruction and live a holy life in this Dhamma and Discipline." Alara Kālāma replied, "Respectful one, stay here with me, this instruction is intended to enable the intelligent and discerning person to perceive and live in it, he himself will intuitively realize what he has attained. my master is enlightened." It wasn't long before Taoist Gotama learned all of his teachings. He thought, "It is not by mere faith that Alaara preaches his teaching. Teaching this is not only because he believes so, but he certainly understands,intuitively realized this teaching and lived in it." Then he went to Kalama and said, "Friend, how great is the teaching that you yourself have comprehended and how sublime is the intuitive realization?" immediately explained that it was the Land of Nothingness (Akincannàtana), a rather high stage of Zen. At that time the following thought arose to him: "It is not only Alàra Kālāma who has faith, diligence, righteous conduct. mindfulness, right concentration, and right view. I also have those qualities. Or should I try to realize the teaching that Kālāma says that he himself realized it and lived in it.” He soon succeeded, then went to Alàra and said: “Friend Kālāma, is this the level the highest that you have realized by intuitive wisdom and lived in it?" -- Yes,This is the teaching that I say I have realized and lived in. This is the highest level of this teaching. -- But friend, I have also realized to this degree and live in it. -- We are very fortunate, indeed, we have a lot of good conditions, in our holy life we can meet respected fellow initiates like you. Thus, the teaching that I have intuitively realized and proclaimed, you also intuitively realize and live in that attainment. The teaching that the intuitive friend realized and lived in the attainment, I have also intuitively realized and lived in it. Thus, the doctrine that I know, you also know, the doctrine that you know, I also know. As I am, so is the priest. So, friends, please stay here, let's join hands to lead this group of Taoists.Then the following thought arose to him: "This teaching does not lead to relinquishment, does not eliminate craving, does not lead to cessation, does not lead to peace, happiness, direct realization, enlightenment, and Nirvana, but only to the Land of Nothingness of Formless Meditation." He was not satisfied with this teaching and left the Alàra Kālāma, continuing to seek the truth. He went to Uddaka Ramaputta to ask for teachings. His experience under the guidance of this Zen master is also described by the Majjhima Nikaya, which is similar to his encounter with the Zen master Alàra Kālāma, with the only difference being that this time he reached a level higher than Non-Perception (N'eva sannà N'àsannayatana). This was the highest jhāna of the three worlds, and at that time it was the pinnacle of excellence, and no one had attained anything higher.The ascetic Gotama could not be satisfied with anything less than complete liberation from all suffering, Nirvana. Here he realized that no one is qualified to lead him to achieve his goal. Truth and silence are found only within us. Since then, he did not seek refuge outside. Ascetic With an indomitable spirit who wandered around in Magadha in search of solitude and complete solitude, one day the Magi Gotama came to Uruvela, the town of Senani. Here he found a place in the midst of lush forests, next to a spectacular river, gracefully bending in the heart of two white sandy beaches, stretching under the sun. He thought as follows: "The scenery is really charming, the beautiful forest cluster, the interesting river with white sand and not far from the village, we can easily go there to maintain peace."(Majjhima Nikaya - Trung A Ham, Pariyesana Sutta, No. 26, volume I, page 166) When he heard that Crown Prince Siddhattha had left the temple and palace to go away and live a monk's life, Kondanna (Kieu Tran Nhu), the The youngest of the eight brahmins predicted on the occasion of the crown prince's coronation that the prince would later attain Buddhahood, and also came to him to study. Along with Kondanna were four people, who were the children of the other seven ascetics, named Bhaddiya, Vappa, Mahànàma and Assaji. At that time, and still to this day, there was a strong belief in India that without closing oneself in a strict ascetic practice, one would not be able to purify body and mind and reach ultimate liberation. Matured in this belief, Taoist Gotama and a group of Taoists known as the five Kondanna brothers (Kieu Tran Nhu) began an extraordinary battle that lasted six years,closed himself in an extremely austere life. The Maha Saccaka Sutra, of the Majjhima Nikaya, number 36, volume I, page 242, describes the bodhisattva's diligence as follows: The practice of holding the breath. - "At that time the following thought arose to me: 'Or we should grit our teeth together, press our tongue close to the mouthpiece, and then use a wholesome mind to suppress, subdue, and eliminate unwholesome thoughts.' "Then I clenched my teeth, pressed my tongue close to the receptacle, and endeavored to suppress, control, and eliminate unwholesome thoughts with kusala citta. When I fought like that, sweat came out from my armpits. "Just as a strong person grabs the head or shoulders of a weak person and presses him down, using force to force and overcome it, not allowing it to rise up, so too do I fight and overcome unwholesome thoughts." My tons are indeed persistent and indomitable.My mindfulness is so firm and unshakable. However, my body languished and was not at ease after trying so hard -- the body succumbed to persistent exertion. Although painful sensations arise in the body, it does not harm my mind at all. "At that time I thought as follows: 'Or let us be mindful of the practice of holding the breath!' "Then I strictly control the breath in - out, from the mouth and nose. When I controlled my in-breath and out-breath through my mouth and nose, air was coming out of my ears, making an unusually loud sound. Just as the wind, coming out of the blacksmith's pipes, made a sound when I stopped breathing, the air coming out of my ears made the same loud sound. However, I am still indomitable and persistent. My mindfulness remained firm and unwavering. However,My body is weary and restless after trying so hard - the body succumbs to persistent exertion. Although painful sensations arise in the body, it does not harm my mind at all. "Then I controlled the in-breath - out from my mouth, nose and ears. When I stopped breathing through my mouth, nose and ears, my breath was gathered, pounding in my head. It was as if someone had really punched me in the skull. A drill is so sharp, when I stop breathing, the air hitting my head causes the same pain. Although painful sensations arise in the body, it doesn't affect my mind at all. "At that time I thought to himself: 'Or should I try to make a note about holding my breath!' "Then I control the in-breath - the out-breath from my mouth, nose, and ears.The feeling of terrible pain at that time was like an athlete using a rope to tighten my head. However, I still persisted in the effort. Those painful feelings did not affect my mind. "At that time I thought to myself: 'Let's try the mindfulness of holding one's breath!' "Then I stopped breathing through my mouth, nose, and ears. While controlling my breathing like that, a strong gust of air pierced my stomach. The butcher, skilled or novice, used a sharp knife to make a cut in the abdomen, no matter how painful it was, the strong wind pierced my stomach, causing me so much pain. However, I still persevered. Those painful feelings did not harm my mind. "Again, I thought to myself: 'Let's try the mindfulness of holding the breath again!' "Then I control the in-breath - the out-breath from my mouth, nose, and ears.When I held my breath like that, I felt as if a huge fire was burning up and engulfing me. Just as a strong person grips a weak person and puts it on a burning coal fire until it is completely consumed, so the fire that burns my body when I stop breathing is so hot. However, I still persevered. Painful feelings do not harm my mind. "At that time there were gods who saw me and said to each other. 'The Taoist Gotama is dead!' A few others noted, 'The Ascetic Gotama is not dead yet, but is dying!' At the same time another said, 'The Ascetic Gotama is not dead yet nor is he dying. He is an Arahant. This is the way of life of the Arahants." Practicing the Fasting - "Then I thought to myself, 'Let's try the practice of fasting!' "At that time there were gods who approached me and said: 'Bach asked him not to practice fasting. If You absolutely stop using food, we will pour on Your body the nutrients of Heaven to let it penetrate your pores and nourish You.' "At that time, I thought as follows: 'If we practice a hunger strike and the gods pour the nutrients of the heavenly realm to feed this body, then it is a lie.' Thinking that, I refused. "Then the following thought arose to me: 'Should we try a little food, just a little bit at a time, a little green bean juice, or herbs, or red beans, or white beans!' "When I use only so little food, either solid or liquid, my body becomes extremely thin. Because of the lack of food, the large and small parts of my body are as thin as the other parts of my body. grass stalks or reeds.My seat is only the size of a camel's hoof. My spine is like a string that stands up and bends. My ribs are like a collapsed rib. The irises of my eyes are like the images of the stars one can see in a deep well. Bitter gourd fruit was cut when it was still fresh and then dried, how wind and sun made the skin shrivel, wrinkle and wither, my scalp at that time, because of lack of nutrition, wrinkled and withered like that. . "When I want to touch the skin of my abdomen, I touch the spine and when I want to touch the spine, I touch the skin of the abdomen. Because of the lack of food, the skin of my abdomen is pressed close to the spine and when I want to get up to urinate, I am restless. I fell to the ground. I lightly pounded my limbs to revive my body.Those who see me like that say, 'Black Gotama Magi'. Some people say, 'The Taoist Gotama is not black but blue'. Some people also say, 'The Taoist Gotama is not black, nor blue, but dark brown.' The color of my clear and bright skin was so bad. because of the lack of real things." Three Symbolic Images At that time, three images arose to the Bodhisattva: "- First, there was a group of ascetics who had not yet abandoned the desires of the five sense senses and were still clinging to worldly happiness. They are never in a position of being able to Enlighten themselves, whether they try to close themselves to a strict ascetic lifestyle or not, just like fresh logs that are still covered with sap and soaked in water, no matter how hard they try. No matter how hard they rub each other, they can't expect it to burst into flames.The person who tries to make a fire by rubbing together such wet logs is bound to be disappointed. "-- The second group of ascetics have abandoned the desires of sensual pleasures, but their hearts are still attached to worldly happiness. They are also not in a position to attain Enlightenment even if they try to close themselves in the path. Live as austere or not. Like fresh logs full of resin, picked up from the water and left on the shore. Even if we try to rub each other, we can't catch fire. Even though we've been picked up from the water. water but the logs are still fresh, their bodies are full of resin, those who want to make a fire by rubbing together such logs will surely be disappointed."-- The third group of Taoists gave up their desires for humiliation. sexual education and no longer pursue worldly happiness. These beings are in a position of being able to Enlightenment,whether or not he closes himself in a strict lifestyle. Just like the logs that I have no plastic left and have been picked up from the water for a long time and dried. One who tries to rub two sticks like that will be able to set it on fire." In order to prevent his mind from clinging to the pleasures of sensual pleasures, the Bodhisatta closed himself to an extreme way of life. Although he put his body into extreme austerity, he did not come any closer to the goal of liberation. He himself recounted in the above sutta: "Then the following thought arose to me: 'Even though the ascetics As much as the ascetics of the past had suffered feelings of stinging, intense pain, or grief, this is the end, nothing more. Though future ascetics or ascetics will suffer painful feelings,No matter how intense or painful the pain is, it's the same, it can't be more. However, having gone through so much austerity, difficulty and pain, we have not achieved anything good, worthy of noble enlightenment and wisdom beyond human states. Or is there any other way to Sublime Realization?" In the midst of this peril, while he was still sitting on the banks of the Nerannjarà River, Mara approached and said, "O hey Taoist, thin man, emaciated body, the hour of death has come... Live, hey Taoist, life is very good. Having a life creates a blessing. Be celibate and diligently make offerings to the fire god, who will create many blessings. Forcing myself to live an ascetic life like this for what? The path of persevering efforts is indeed arduous, difficult, and difficult to achieve."The bodhisattva replied to Mara as follows: "You wicked and cunning human being, a relative of sin and laziness! You have come here only for your own gain. To you, what merit is there? but it is your duty to say so. "I practice with firm faith (saddhà), with strict control of the mind (tapo), diligence (viriya) and wisdom (panna). I'm so determined, why are you questioning me? "...Life in this world is clearly miserable! I'd rather die on the battlefield (while fighting) than live in defeat!" With those assertive words, Taoist Gotama was impressed with Mara, and he was determined to achieve his goal: Buddhahood.Last Food Before Enlightenment After six years of personal experience he had reached death's doorstep but felt no closer to the goal. The ascetic practice clearly does not bring any practical benefit. He observed that the path to the Path to Fruition, which he was so anxious to determine to achieve, must be directed inward. He was not discouraged but found that asceticism only reduced intellectual decline and mental fatigue. The body is tired, the mind cannot be completely clear. He immediately decided not to fast anymore, but used a little bit of rudimentary food. The five ascetics with him misunderstood, thinking that he was returning to a lavish life, so they abandoned him and went to Isipatana (Sarnath). On the morning just before Enlightenment, while the Bodhisatta sat in meditation under the shade of an ajapala (a leather tree) near the bodhi tree,Then a young woman named Sujàtà came to him and offered him a food cooked with rice, which she had painstakingly made with her own hands. The story of Sujàtà offering food to the Bodhisattva is narrated as follows: At that time in the village of Senani, near the forest of Uruvela, there lived a young woman named Sujàtà. One day, she went to a leather tree near her house, prayed to God to protect her, to meet her husband as she wished and to give birth to a son in the first place. And she vows to come here every year to offer sacrifices. At that time, the Bodhisatta had just decided not to go on a hunger strike, but to use a little food again. On the full moon day of the month of Vesàkha (April of the lunar calendar), Sujàtà brought food to the leather tree to sacrifice. When she saw the bodhisattva, who was sitting in meditation at that time, she thought she had received a god, and offered food to him in a very precious bowl. When the bodhisattva finished his life,Go down to the river Neranjara (Ni Lien Zen) to sit for food. Then he stood by the river with a bowl and made a vow: "If I can attain Buddhahood today, may this bowl float upstream." The bowl floats upstream! Final Victory Alone, in a lonely scene in the middle of a forest, without any outside support, with an iron will. He made up his mind to make an unrelenting, unrelenting effort: "Even though only skin, tendons and bones, blood and flesh have melted and dissolved, I vow not to move from this place until I realize Perfect Enlightenment (sammā) -sambodhi)." Work tirelessly, zeal does not falter. He was determined to realize the truth and achieve the state of Perfect Enlightenment. Sitting cross-legged under the tree that was later called the Bodhi tree, which means the tree of enlightenment, or the tree of wisdom. He applied the law"Mindfulness of the in-breath - out-breath" (ānāpāna sati) This final tough struggle is narrated as follows: "Now I have taken crude food and have recovered my health. Having firmly abstained from all sensual pleasures, I entered and abided in the First Jhana, the mind remaining with the jhāna factors of application and killing, clarity and rapture, born of the state of stillness. But I don't let that feeling of rapture that has arisen overwhelm my mind. Then, having given up lust and killing, gathering my mind firmly fixed on a single point unshakable, I entered and abided in the Second Jhāna, a state of rapture born of concentration, and my confidence further solidified. But I don't let such a sensation of ecstasy that has arisen overwhelm my mind. With the state of happiness fading and dissolving, my mind calm, mindfulness firmly focused on one point and always alert, still hearing delight in the body,I entered and abided in the Three Meditations. But do not let the happiness that has arisen overwhelm the mind. With the relinquishment of the pleasures and pains of the body and the dissolution of the joy and sorrow of the mind, I entered and remained in the Four Jhanas. Due to equanimity, there is no pleasure or pain, the mind is pure and the mind is pure, and mindfulness is unshakable. With the mind concentrated on one point, pure, calm, clear, like a polished mirror, free from pollution, pliable, malleable, easy to use, awakened, firm, and free. unshakable, I direct that mind to the wisdom of Recalling Past Lives (Pubbe nivasanussati nana, Tuc Mang Minh).I recall many of my past lives; one, two, three, four, five kalpas, then ten, twenty to fifty, then a hundred, a thousand, a hundred thousand, then the scattering of many world cycles,then the development of many world cycles. I remember here what my name is, what family I grew up in, what class, what life was like, how I enjoyed and suffered, how long I lived and how I died. From that scene I was reborn in what state, what name, etc.. Thus I remembered the way of rebirth and many details of past lives. That was the first insight I realized during the first watch, the night of Enlightenment. The curtain of ignorance has been broken, wisdom has arisen. The dark night has ended, and light has arisen for those who live diligently, zealously, and with self-control awareness. Pleasure arises and exists, but I don't let my mind be overwhelmed by it. "With the mind concentrated on one point... I direct it towards the Understanding of the Phenomena of the Cessation and Arising of Beings (Cutùpapàta nana). With the pure divine eye, the superman,I see sentient beings dying from this life being reborn in another life. I fully understand that the good people, the beautiful people, the ugly people, the happy people, the miserable people, all go through a state of cessation and birth, depending on the behavior of each person. I know well that these beings, through evil deeds, words, and thoughts, curse the sage, believe in unrighteousness, lead a life of one who harbors wrong views, after the breakup of the body, after death. , must be reborn in unhappy states, in the lower realms or in hell. I also know that those sentient beings who, through good deeds, words, and thoughts, do not curse the sages, believe rightly, and live the lives of people with right views, after dispersing their bodies and leave the world, be reborn in the realms of leisure, the realms of God. So,With the Celestial Eye I see clearly the scattering and re-association of beings. That was the second insight that I realized during the middle watch, the night of Enlightenment. The veil of ignorance has been broken, wisdom has arisen. The night has ended, and light has arisen for those who live diligently, fervently, and with self-control awareness. Pleasure arises and exists, but I don't let my mind be overwhelmed by it. "With the mind concentrated on one point... I direct that mind towards the Wisdom of Understanding the Cessation of Defilements (Asavakkhaya nana). Either gonorrhea, àsava, or impurities in the mind, are the umbrellas. Impurity is latent in the flux of karmic flow from immeasurable kalpas to the highest realms -- in terms of realms; or to the state of transformation (gotrabhù) -- in terms of mind-stream. know things as they really are: This is suffering.This is the cause of suffering. This is the cessation of suffering. This is the path leading to the cessation of suffering. "In the same way, I know as it really is: This is the defilement. This is the cessation of the contraband. This is the path leading to the cessation of the contraband. Right perception, right understanding as it is. Thus, my mind is freed from the taint of desire (the defilements related to desire), from the taint of becoming (the defilement related to attachment to life), from the taint of ignorance (the defilement associated with attachment to life). related to ignorance.) Having thus liberated myself, I understood: "I am liberated." I intuitively realized: "No more birth, the holy life is fully completed, what is it? I have to do it, after this present life there is no other life." That was the third Insight that I realized at the third watch, the night of Enlightenment."The veil of ignorance has been broken, insight has arisen. The dark night has ended, and light has arisen for those who live diligently, fervently, and with self-controlled awareness. Pleasant feelings arise and exist, but I don't mind being overwhelmed by it." (Majjhima Nikaya - Middle A Ham, Sutra No. 36, Mahā Saccaka Sutta) Joyful Verses The curtain of ignorance was cleared and wisdom arose. In the extraordinary fight for Dao Fruit. He was victorious. The light of Truth turned on to reveal to Him the mysteries of life. This extremely glorious spiritual victory transformed Taoist Gotama (Gautama) into a Buddha of Perfect Enlightenment, the Supremely All-Knowing, almighty one. He recited the joyful verse: "Through many lives in the cycle of samsara, the Tathagata wandered and walked forever. The Tathagata searched forever, but did not find it,The Tathagata is looking for a worker to build this house. The repetition of life is really frustrating. Hey homebuilder, the Tathagata has found you. From now on you will no longer build a house for the Tathagata. All the slopes of the house are broken, The pole that thy erected is also broken. The Tathagata has attained the Fruit of Non-Birth, And the Tathagata has eradicated all Cravings." (Dhammapada - Dhammapada, verses 153-154) The Buddha confirmed his uncertain wandering in many past lives filled with He came to such a declaration, not because of his own reasoning or imagination, or heard someone say it, but because he himself saw it with his own eyes in the first watch, the night of Enlightenment, from a , two, three to countless lives in the past This also clearly proves his belief in having many lives.and therefore had to endure much toil, to find the builder to build this house -- the cause that led to this body. He was always looking for the cause that drew him adrift in the lives of existence, life and death, death and rebirth again, endlessly. Searched but not found. In his last life, amidst the solitude and solitude of the sacred forest, when he delved into the work of meditation that he had worked so hard to cultivate from afar in the past. He discovered the house builder longed to know. This worker is not somewhere outside, but still hidden deep within Him. It is Craving, self-creation, a spiritual component that is always dormant within everyone. Find out the house builder, know the cause of attracting beings in the cycle of birth and death, ie he has eradicated Craving.The slopes of that self-made house are the defiles such as greed, hatred, delusion, conceit, wrong views, doubts, wildness, heedlessness, no shame in sin, no fear of the consequences of unwholesome actions. . The pole endures the rib is ignorance, the root cause of all desires. He broke the thunderbolt and tore down the house. His wisdom light has forever driven away the darkness of ignorance. The ribs and poles are the building materials that the craftsman used to build the house. Out of materials, suddenly the worker could no longer build the house. Lessons Through the Buddha's practice and attainments, we see that he first studied with two teachers and practiced Tranquility meditation (samatha bhàvanà) to the extreme. If he kept this level until his death, he would be reborn in the realm of Formless,enjoys extremely subtle happiness and a very long life span, but remains in the Three Realms. Although one can live up to 84,000 a-asan kalpas, but then, when the life span ends, one must also be reborn again into the uncertain life in samsara. Tranquility Meditation does not lead to liberation. We often hear that "concentration gives rise to wisdom", and sometimes it is misunderstood that once meditation reaches the level of "concentration", of course "wisdom" arises. But this saying only means that when gathering the mind to stay to the point of "concentration", then use that concentration as the basis to develop "wisdom". Under normal circumstances, the human mind is always on the move. The meditator keeps watch, not letting his mind jump from one end to the past, or to the other, to the future,because once the mind wanders around like that, it can't stay in one spot. Practicing Tranquility meditation, the meditator tries to gather the mind to remain still, always mindful and aware, taking precautions whenever the mind wanders, until one reaches a state of one-pointedness and calm. Tranquility Meditation leads the mind to temporarily overcome mental obstacles such as craving, anger, delusion, laxity, restlessness, worry and doubt, to a calm mind, a calm state of mind. lucid and agreeable. But one should not misunderstand that when the mind is completely settled, wisdom naturally arises. Wisdom is not something that arises automatically, and there are many degrees of wisdom and many levels of understanding: gross, average, and subtle. Wisdom or insight (vipassanana) is the clear and profound understanding of the true nature of things.Those who meditate to the point of concentration use that concentration to reflect on things and develop wisdom by Vipassana meditation (vipassanà bhàvanà). The noun vipassanà, insight, means seeing in an unusual way. There is seeing beyond common sense, seeing clearly. Vipassana wisdom is the wisdom that realizes the Truth. This is not a glimpse on the surface but seeing things right in their context, ie seeing things in the light of the three characteristics, impermanence, suffering, and not-self. It is this Vipassana meditation, based on the quiet concentration of the mind, that enables the meditator to wash away all the defilements in the mind to the fullest extent, stripping away all illusions of "I", seeing the true nature of all dharmas and realize Nirvana. That is the Way of Liberation.Seven Weeks After Enlightenment After a wondrous battle that lasted six years, Taoist Gotama, then thirty-five years old, eradicated all defilements, put an end to all processes of craving, and realized reality. the sign of all dharmas, becoming a Buddha, the All-Knowing One, the Fully Enlightened One. First Week - During the first seven days after Enlightenment Buddha sat motionless under the shade of the Bodhi tree to experience the Happiness of Liberation (vimutti sukha). During the weekend night, he came out of meditation and meditated on the Law of the Twelve Causes and Conditions (Paticca Samuppāda) in the vertical direction as follows: "When there is this (cause), then there is this (effect), With the arising of this (cause), this (effect) arises." - Depending on Ignorance (avijjà), Actions (samkhārà), wholesome and unwholesome, arise. - Depending on the place of Hanh,Consciousness (vinna) arises. - Depending on the Consciousness, nama-rupa (nàmar-rupa) arises. - Depending on the place of name-and-form, the six roots (salayatana) arise. - Depending on where Luc Root, Contact (phassa) arises. - Depending on the contact, feeling (vedana) arises. - Depending on the place of feeling, craving (tahouse) arises. - Depending on where Ai, Thu (upadana) arise. - Depending on the place of Thu, Being (bhava) arises. - Depending on the place of Being, there is Birth (jàti). - Depending on the place of Birth, Aging (jarà), Death (marana), Grief (soka), Grief (parideva), Suffering (dukkha), Melancholy (domanassa) and Disappointment (upayàsa). At that time, having understood the meaning of this, the Blessed One read aloud the following joyful verse: "Indeed, when the truth was revealed to the sage, the sage was diligently diligent and contemplative. , all doubts are dissipated,because he has thoroughly grasped the truth and the causes." In the middle of the night, the Buddha meditated on the Dharma of the Twelve Causes and Conditions in reverse as follows: "When this cause is gone, this effect is also not. still. With the cessation of this cause, this effect also ceases." - With the cessation of ignorance, formations cease. - With the cessation of formations, consciousness ceases. - With the cessation of consciousness, nama- With the cessation of nama-rupa, the six roots cease. - With the cessation of the six roots, contact ceases. - With the cessation of contact, feeling ceases. - With the cessation of Feeling, craving ceases - With the cessation of craving, Thu ceases - With the cessation of Thu, Friendship ceases - With the cessation of Being, Birth ceases - With the cessation of Birth, Aging, Death, Grief, Grief, Suffering, Sadness and Disappointment cease.Having understood the meaning of this, the Blessed One recited the following joyful verse: "Verily, when the truths are revealed to the sage who diligently diligently and thoughtfully meditated, All doubts are dissolved, for he has comprehended the cessation of causes." In the third watch, the World-Honored One meditated on the forward and reverse "dependence on arising" as follows: "When there is this cause, then there is this effect. With the arising of this cause, this effect arises. Without this cause, this effect does not exist. With the cessation of this cause, this effect ceases." - Depends on Ignorance, arising etc.. Like that, the whole mass of suffering arises. - With the cessation of Ignorance, Action ceases... Thus, the whole mass of suffering ends. At that time, having understood the meaning of this,The Blessed One recited the following joyful verse: "Verily, when the truths became evident to the sage who had diligently worked hard and meditated, he firmly broke the siege of Mara. as the sun's light breaks through the night and illuminates the sky." Week Two - The second week passed peacefully, but in that silence the Buddha gave the world an important lesson. To show his deep gratitude to the inanimate Bodhi tree that sheltered him from the rain and sun during his battle to achieve Dao and Fruit. He stood at a distance to stare intently at the Bodhi tree for a whole week without blinking. Later, where the Buddha stood for a whole week to look at the Bodhi tree, King Asoka ordered a commemorative stupa to be erected called Animisalocana Cetiya.Following the noble good example and celebrating that glorious success, to this day, Buddhist followers still respect, not only the original Bodhi tree but also the seedlings and grandchildren. A branch, extracted from the right hand side of the original Bodhi tree, was brought from India by Nun Sanghimittà Theri from India to Sri Lanka. Here the tree was landed by King Devânampiya Tissa in the ancient capital of Anuradhapura, Ceylon. To this day this tree is still lush and lush and receives the adoration of millions of fervent pilgrims. From this root many seedlings have been extracted and replanted in many places on the island and in other distant countries. The Third Week - Because the Buddha did not leave his residence but was still around the Bodhi tree, the gods at that time still doubted whether he had attained Buddhahood. Read that thought.The Buddha used divine power to create a "precious walking path" (ratana cankamana, precious diamond-like passage) and went up and down in walking meditation throughout the week. Fourth Week - During the fourth week, the Buddha dwells in the "treasure palace" (ratanaghara, so called because at that time the Buddha meditates on the precious part of the Dhamma) to meditate on the intricacies of the Abhidhamma. (Abhidhamma). The scriptures record that when he meditated on the dharma of Cause and Effect (patthana), the seventh set of commentaries of the Abhidhamma, his mind and body became completely pure and, therefore, emitted a halo. aura of six colors: blue, yellow, red, white, orange, and the sixth is five mixed colors. Fifth Week - During the fifth week the Buddha sat under the famous ajapàla tree (a kind of leather tree), experiencing the Happiness of Liberation (vimutti sukha).At the end of the week, when he emerged from that supramundane state, an arrogant brahmin (huhunkajàtika) approached him, greeted him with a ceremonial greeting, and said: "Venerable Gotama (Gautama), stand on the aspect. How do I become a saint, and what are the conditions that make me a saint?" In response, the Buddha recited a verse: "The other person abstains from all evil and evil, is no longer arrogant (huhunka), has purified all defilements, restrains the six senses, has mastered the teachings, and has living a true spiritual life, he is considered a saint. For him there is no more impulsiveness, no matter where in the world." (Udàna, part I) According to the commentary on the Suc Sinh Truyen, also this week the three daughters of Ma Vuong tried to seduce the Buddha with their beauty, but failed.The Sixth Week - From the Buddha's ajapàla tree to the Mucalinda tree and stayed here for a week to experience the Happiness of Liberation. Suddenly there was a heavy rain. It was dark under the dark clouds and the cold wind blew for many days. Just then Mucalinda, the serpent king, came out of his elastic band, wrapped himself around the Buddha seven times and covered his head with his large beak. Thanks to that, the heavy rain and wind did not affect the Buddha's body. Towards the end of the seventh day, the sky cleared and the clouds cleared again. Mucalinda undressed and, removing the serpent form, appeared as a young man, standing in front of the Buddha with folded hands. And the Buddha read the following verse: "For those who are contented, who have tried to listen to the truth and have seen, living in seclusion is happiness. In the world, people have a good heart, people know restraint, for all sentient beings, is happiness.Beyond lust is happiness. Breaking "ego-grasping" is the ultimate happiness." (Udâna, page 10) Seventh Week - In the seventh week the Buddha walked over to the tree of Ràjayatana and stayed there for the whole week, experiencing the Happiness of Liberation.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.29/1/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.