How is the perfection of renunciation fully practiced? As explained above, the perfection of renunciation is a group of minds and mental possessions wishing to be freed from sensual pleasures and lives, which is founded on the mind of Great Compassion (Mahā-karuna) and skillful means of means (Upāya-kosalla-ñāṇa), preceded by knowledge that is repulsive and repulsed by the sins in them. Therefore, the bodhisattva must first clearly see the sins in sensual pleasures and lifetimes with repulsive and fearful wisdom (adīnava-ñāṇa) He considers them thus: "For the sake of life" Family life is the abode of all kinds of afflictions due to obstacles such as wives and children, etc., which limit the performance of meritorious deeds because people are busy with many jobs such as trading, farming, etc. so that's not the right place where the happiness of ordination is achieved. "Human pleasures are like honey on the tip of a sword, more calamity than pleasure. The short-lived enjoyment of sensual pleasures is like a flash of lightning that suddenly goes out. They pretend to be temporary disguises that hide a pile of dung, like a child who sucks on his fingers without satisfaction, as harmful as someone who eats a lot of food that causes misfortune, like bait on a fishing hook, causing suffering. past, present and future, like the heat of a burning fire. They have a sticky substance like jackfruit latex, which is a means of hiding destructive objects like a murderer's coat. Thus, first consider the disadvantages in sensual pleasures and lives, and then consider the advantages of escapism, i.e. renunciation, the bodhisattva perfectly practices Three Renunciation. -la-mi. Since renunciation of family life was the foundation of monastic perfection in the Buddha's dispensation, and in order to fully practice this perfection, the bodhisattva lived the life of a hermit. , upholding the doctrine of karma (kamma-vādī) and karmic results (kiriya-vādī). However, when the Buddha appeared in the world, the bodhisattva joined the Sangha in the Buddha's teachings. After he was ordained, he received and maintained the Precepts (Vāritta sīla) and the Precepts (Cāritta sīla), and in order to purify these two types of precepts, he practiced the dhutaṅga (dhutaṅga). By purifying the polluted dharmas with the pure water of the precepts, and by strengthening the impetuous dharmas, he will have pure bodily and verbal conduct. He was pleased with whatever clothing, food, and shelter he could get. Having practiced according to the first three of the four traditions of the Noble Ones (ariya-vaṃsattaya), he strived to attain the fourth, the enjoyment of meditation (bhāvanārāma) by practicing a certain subject. suitable items from forty subjects of meditation, until he attained Access Concentration (Upacāra) and Entering Concentration (Appanā). The attainment of the jhānas is the bodhisattva's perfect practice of renunciation and perfection. (This is the practice of Prajnaparamita.) 4. How is Wisdom Paramita practiced? Since the light of wisdom cannot coexist with the darkness of ignorance (moha), the Bodhisattva who practices the Perfection of Wisdom avoids the causes of delusion such as hatred of what is good (arati), laziness, sleep, etc.. and concentrate on practicing the dharmas that bring about deep wisdom, attaining the jhānas, etc…. Intelligence is of three types: Knowledge of Literature (Sutamaya Paññā), Property of Knowledge (Cintāmaya Paññā) and Property of wisdom (Bhavanāmaya Paññā). (a) Sutamayā Paññā - In order to make the Foundation of Literature into wisdom / Sutamayā paññā (Sutamayā paññā) or Multi-knowledge (bāhusacca) to grow, mature, Bodhisattvas practice it by careful study, listening, listening. much research, study, memorization, questioning with mindfulness, diligence and wisdom, preceded by Skillful Means (Upāya-kosalla-ñāṇa). The scope of Knowledge of Literature known is: (i) The Five Aggregates, the Twelve Foundations, the Eight Precepts, the Four Noble Truths, the Twenty-two Right, the Law of Dependent Origination, the methods of Mindfulness, etc. factors of enlightenment, as well as many kinds of Dharma such as wholesome, unwholesome, etc... And (ii) forms of pure, mundane wisdom that increase the welfare and happiness of beings. By this way, A bodhisattva cultivates Sutamayā paññā and becomes a man of wisdom, studying its entire field by himself and helping others to acquire it as well. In the same way, in order to serve the benefit of sentient beings, the Bodhisattva practices the wisdom that arises on the spot to search for the appropriate Means (Thānuppaṭṭika paṭibhāna ñāṇa), also known as Skillful Means (Upāya-kosalla). āṇa). It is through this knowledge that the bodhisattva is able to distinguish the factors that promote growth and prosperity from those that cause destruction and destruction in the various kinds of work of beings. (b) Cintāmaya Paññā – Similarly, a bodhisattva cultivates Cintāmaya Paññā by deeply contemplating natural phenomena, ultimate realities such as the aggregates, etc. .(Study carefully, listen, learn, memorize natural phenomena such as the aggregates, etc. v ... is the Office of wisdom - Sutamayā paññā. Thinking first and then contemplating the natural dhammas that one has studied, learned and memorized, is Cintāmaya paññā). (c) Bhāvanāmaya paññā – Cultivating the attainment of wisdom Similarly, a bodhisattva, who has developed mundane types of knowledge about natural phenomena such as the aggregates, etc. and fully practice the first part of wisdom through contemplation (Bhāvanāmaya paññā), which is the nine types of insight (vipassanā-ñāṇa) such as the knowledge that discerns conditioned things (sammasana-ñāṇa), impermanence, and suffering. and their non-self, etc.. Thanks to the perfect attainment of such insight, the Bodhisattva fully understands that objects in the body and outside the body are only nama and rupa phenomena: "The group of phenomena is only mentality. Form, arising and passing away depends on conditions. In fact, no one created them. Name-and-form is reality, arising only to perish. So it is impermanent; has unsatisfactory nature because of its continuous arising and passing away; cannot control and direct it so it is selfless.” By understanding the true nature of things in the body and outside of the body without any difference, he abandoned attachment to them and helped sentient beings to do the same. During this time before attaining Buddhahood, the bodhisattva, with great compassion, helps sentient beings to enter the three paipatti (whereby beings can attain maturity in the three types of Enlightenment). ) or reach maturity in their practice if they have entered those three chariots. As for the bodhisattva, he strives to achieve the five dharmas of mastery in mundane meditation and all kinds of supernatural powers, with the great support of concentration combined with the jhānas and supernormal powers, He reached the pinnacle of Wisdom. (About the method of practicing the mundane jhānas, the types of supernatural powers, and the ten types of insight, the Vishuddhi-magga will explain clearly. What should be particularly noteworthy is in the practice of wisdom of the Buddha. The future Sravaka is explained as having reached the stage of enlightenment.However, in the Purification book series, all the efforts of the bodhisattva in the practice of contemplative meditation are grounded in the mind of great compassion (Mahā) -karunā) and Skillful Means (Upāya-kosalla ñāṇa), only reaching the sixth Purity (Patipadā-ñānadassana-visudhi) then stop, do not go deep into the Path and Fruition (Ñānadassana-visudhi). At the stage of Vipassana, the practice of wisdom is only done to the first part of the Knowledge of Equanimity (Saṅkhārupekkhā ñāṇa), only paying attention to the lower nine stages of Vipassana). (This is the method of practicing Wisdom Paramita) 5. The method of perfecting the practice of Effort Perfection As a general, in order to win over the enemy, has tried endlessly. Likewise, the bodhisattva himself seeks to conquer the enemy of afflictions and wants others to make similar conquests with diligence in order to fully achieve the perfections. Therefore, the bodhisattva constantly mindfully considers thus: "What wisdom have I accumulated today and what meritorious deeds have I accumulated? What have I done to benefit everyone today?” Contemplating like this every day, he diligently works to serve sentient beings. To serve sentient beings, he generously gave away all his possessions, including his limbs and life. All his actions of body and speech were not for the purpose of attaining Omniscience. All the meritorious deeds arising from such actions were dedicated by him to the attainment of supreme Enlightenment. He turned away from sensual pleasures with a mind that was free from them no matter how beautiful and precious they were. In all his work, he developed and applied Skillful Means of Wisdom (Upāya-kosalla ñāṇa) He always diligently served the interests of sentient beings. He is patient with all circumstances, whether pleasing or disagreeable. He remained steadfast in the true dharma, not leaving it even at the cost of his life. He radiates loving-kindness to all sentient beings without distinction of body, enemy or non-body or enemy. Just as a father wants to take on all the sufferings of his son, he wants to take on all the sufferings of sentient beings. He delights in the meritorious deeds of all sentient beings. He was always contemplating the great nature of the Buddhas and their great might. Whatever action of body or speech, his mind was directed only towards the Perfection of Enlightenment. In this way, the bodhisattva by constantly focusing on meritorious deeds such as giving, etc., day by day he accumulates merit and wisdom unceasingly. Furthermore, after giving up his limbs and life to protect sentient beings and allowing them to use them at will, he sought every means to ease the sufferings of sentient beings such as hunger, thirst, cold, heat, wind, sunshine, etc…. Whatever happiness he derives from the cessation of the sufferings of sentient beings, the peace of mind and body as a result of abiding in lovely gardens, clear lakes, abodes in forests. , the peace in meditation of the Buddhas, Paccekabuddhas, disciples and Bodhisattvas after leaving home, that he has heard others say, he wants to bring all this happiness to all sentient beings without distinction. When he had attained the jhānas, he diligently bestowed their happiness, such as joy, happiness, purity, concentration, and understanding of dharmas as they really are, to sentient beings so that they too could enjoy the same enjoyment as him. Furthermore, he saw sentient beings engulfed in the great suffering of samsara (saṃsāra vaṭṭa dukkha), in the suffering caused by defilements (kilesa dukkha), and in the suffering caused by kamma (abhisaṅkhāra dukkha). This is how he sees sentient beings suffering: He clearly sees sentient beings suffering from cruel pain in the niriyas, being stabbed, slashed, mutilated, crushed, burned, and burned. continuously for a long time. He saw living beings as animals going through suffering due to hostility and oppression. hurt, kill each other – or work hard to serve others. He clearly saw that living beings as hungry ghosts were covered in ferocious flames, burned and withered by hunger, thirst, wind and sun, etc., living on what was vomited, living on saliva, phlegm, and pus. etc… are struggling to scream. He saw a number of sentient beings looking for means to earn a living, causing their bodies to wither, suffering all kinds of tortures such as cutting off their hands, feet, etc., due to the sins they committed; looks fierce, ugly and disabled; sinking deep in the mire of suffering is no different from the suffering of sinners in hell. Some people, tormented by hunger and thirst due to lack of food, are suffering like hungry ghosts. A number of sentient beings, numerous and poor, are oppressed by those more powerful, was forced to serve them and had to depend on the master to earn a living. He saw that their suffering was no different from that of animals. He saw the devas of the six sensual realms (beings humans consider happy ones) suffering in distraction because they had swallowed the 'poison' of sensual pleasures and were being burned by the flames of greed. , anger and delusion, are like a pile of dry firewood being blown by strong winds, never having a moment of peace, always fighting in despair and depending on others just to survive. He saw Brahmas in the formless and formless realms—after living there, for a period of eighty-four thousand aeons (mahā-kappa), also subject to the natural law of impermanence and finally dying. must sink into the cycle of suffering of birth, grow old and die like birds hurled into the air by great power or arrows shot into the air by a strong man. Seeing their suffering so vividly, the Bodhisatta felt awe (saṃvega), and radiated his loving-kindness to all sentient beings in the thirty-one realms. The bodhisattva continuously accumulates the dhammas necessary for enlightenment by means of wholesome deeds of body, speech, and mind, by unceasing efforts so that all his perfections reach the pinnacle of success. consummate achievement. Again, the Dharma of Diligence was responsible for bringing him to Buddhahood - a place of accumulation of pure, powerful and inconceivable virtues. Ordinary people just hearing about this bodhisattva's diligence wouldn't dare, let alone practice. Further explanation: It is only by the power of this diligence that the bodhisattva develops, accumulating and perfecting the dharmas necessary for Enlightenment – ​​The Three Great Vows of Buddhahood: attaining Buddhahood (Buddho bodheyyaṃ), attaining liberation (mutto moceyyam) and crossing the ocean of samsara (tiṇṇo) tāreyyaṃ), the four buddha lands, the four dharmas, great compassion, the contemplation of the incomparable condition for buddhahood resulting from the enlightenment of the buddha natures, unpolluted by craving, conceit and the wrong views associated with it all dharmas; see all sentient beings as their own children; there is no discouragement because of the suffering of samsara while striving for the goal of Buddhahood. Diligently practice the Sangha of Superior Virtue, Sangha of High Concentration and Sangha of Superior Wisdom, unwavering in the practice of these three teachings. Full of happiness and rejoicing in meritorious deeds. There is a tendency to lean towards the three dharmas of separation (separation of the body - kāya viveka: separation from the assembly, from groups; separation of the mind - citta viveka: away from thoughts of sensual pleasures; Upadhi viveka: separation from afflictions). Concentrate on practicing the meditations. Not at all satisfied with the irreproachable dharmas. The sermon to the listeners with goodwill. Make great efforts for meritorious deeds in order to achieve the perfection of perfections. Strive continuously with courage, without being upset by the criticisms and mistakes of others. Rest firmly in the true dharma. Adept in the jhānas (jhāna). The attainment of magical powers (abhiññā). Knowledge of the three characteristics (anicca, dukkha, anatta). Accumulate the dhammas necessary for the attainment of the four supramundane paths through the practice of satipatthana, etc... Accomplish the nine supramundane dharmas (four Paths, Four Fruits and Nirvana). All efforts in practice, accumulation and attainment of the dhammas necessary for enlightenment can only come about through the power of diligence. Therefore, when attaining Buddhahood, the Bodhisattva practices to accomplish the Dharma of Effort fully, relentlessly, full of enthusiasm, so that he can progress higher and higher in the dhammas of trouble. When this courageous perfection of Effort has been fully accomplished, the perfections that follow it such as Forbearance, Truthfulness, etc., as well as those that precede it. such as Generosity, Precepts, etc.… all are fully accomplished through the Dharma of Effort. Therefore, the perfect attainment of the Paramita and the other perfections should be understood in this way. Thus, giving up possessions in order to give alms in order to bring benefit and happiness to others is the accomplishment of generosity. Not destroying but protecting the lives, property and families of sentient beings, not causing disagreements, speaking cordially, being beneficial, etc... is the achievement of the Precepts. In the same way, doing many beneficial deeds such as receiving the four items of utensils offered by sentient beings and giving the Dharma to them is the accomplishment of the Dharma of renunciation. Skill in means to increase the welfare of sentient beings is the achievement of the dharma of Wisdom. To strive fervently, to go through difficulties and not to slack off in the use of skillful means is the achievement of Effort. Tolerating all the wrongs of sentient beings is the accomplishment of the Dharma of Forbearance. Not lying, not breaking promises for the benefit of sentient beings is the attainment of the Truth. Keeping the mind unmoved even at the expense of one's own interests, while serving sentient beings is the attainment of the Dharma of the Aspiration. Constantly contemplating the benefit and happiness of sentient beings is the achievement of the Dharma of Charity; A calm mind that does not waver when helped or disturbed by others is the attainment of Equanimity. Thus, the bodhisattva diligently practices in order to accumulate merit and wisdom unmatched by ordinary people, for the sake of immeasurable sentient beings and the complete accomplishment of the basic conditions of the para-dharmas- secret as stated above – all these works can be considered as the dharma practice of the accomplishment of the perfections.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.19/6/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.