THANK YOU DEVIL. On the occasion of Enlightenment Day, let's try to find out the meaning of Sidhattha's victory over the demon army on the night of enlightenment. When it comes to the Buddha's victory over Mara, almost everyone imagines the image of a horrible demon with sharp horns, fangs, buffalo head, and horse face, coming to surround him and he also uses magical powers to resist. ; After a hard battle with miraculous powers, he defeated the demon army in a glorious and glorious way. The words Ma Vuong and victory according to Buddhism do not have such simple meanings, Ma Vuong has five types: – Defilement ghost (Kilesa māra). - The five aggregates of ghosts (Khandha māra). - Dharma practice (Abhisankhāra māra). - Killing ghosts (Maccu māra). - Devaputta māra (Devaputta māra). All five of the above ghosts are obstacles to the process of enlightenment. So, Victory over the five ma means to touch and overcome the obstacles of the demon king, especially the afflictive ghosts, to reach enlightenment and liberation. We will in turn find out what the five ghosts are; How did the Buddha overcome those demons? 1. Defilement ghost: Let's note the following passage: "Demon king, sensual pleasure is your first demon army, second is dissatisfaction, third is desire, fourth is lust, fifth is marriage sluggishness (lazy, sleepy), six is ​​afraid of the sea, seven is cynical, eight is defamatory and obstinate, nine is fame and gain, and ten is too conceited (arrogance, ...). Such are your mighty armies, demon lord, they dwell in vile and vile people; The weak will fail, but those who conquer them will gain true happiness… I would rather die on the battlefield than live and fail…”. Read the passage above, If we pay attention, we will see that the Buddha used the word "ma king" with the meaning of inner afflictions in vile and vile people, appearing in the form of unwholesome minds and mental states such as greed, hatred, laziness, doubts, fears... or under physical needs such as hunger, thirst, sleep... Weak people are always dominated by these psycho-physiological obstacles, but the Bodhisattva with strong aspiration, he won. all those demons. Did the Buddha use supernatural powers to transform, magical powers, or rely on an outside help to defeat the demon army? Had he only fought once under the Bodhi tree at Bodhi Gaya that he could subdue the ranks of the army of demons? The life of the Buddha proves that, except in extreme cases, he rarely used supernatural powers, because He did not want disciples or infidels to take refuge in Him because of the miraculous power that they had to come for the sake of liberation. Furthermore, the Buddha's purpose was to transform evil into good, and convert delusion into enlightenment with the perfection of virtues that he practiced for countless eons, but never used power or violence to defeat the demon king. The power of the perfection is the virtues: generosity, morality, renunciation, wisdom, diligence, patience, resoluteness, truthfulness, compassion, and equanimity. The bodhisattva has practiced the perfections, noble qualities that surpass this world, for countless kalpas, that is to say, in the innumerable wars of the demon kings that have taken place continuously and that he has experienced innumerable times. many victories and defeats, until the last time, when his actions were complete, his wisdom was complete, he completely defeated the demon king, never again. Therefore, the victory over the defilements is victory over oneself, and only this victory is more significant: “Conquering oneself is indeed more glorious than conquering others. Whether Troi, Kantha, Ma Vuong or Brahma, no one can defeat a man who has overcome and lived in self-control." (Dharma Sutras 104, 105). 2. The Five Aggregates of Ma: The Five Aggregates of Ma are the illusion of the self, in other words, the self-view, self-grasping, and self-grasping are only present in ideas, inferences, in illusions, but not in reality. . The notion that there is a permanent and immutable self is completely wrong, because the so-called self is just a combination of psycho-physical factors that always change according to the law of impermanence, without a single element. eternal existence. Those psycho-physical factors include: - Form: material elements such as eyes, ears, nose, tongue, body combined by the four great elements of earth, water, fire, wind. - Feeling: a feeling factor such as unpleasant (suffering), pleasant (pleasant) or non-pleasant and non-pleasant (equanimity) when the internal sense is in contact with the external environment. - Perception: the perceptual factor that functions to recognize objects through concepts (pannatti) newly formed or accumulated in the past. – Action: the factor that determines the tendency of psychological reactions on the object, such as liking or disliking… In other words, action is the creation of good and bad karma. Consciousness: The mind-element as the foundation throughout from the moment a citta arises on an object until its cessation. Consciousness not only perceives the object better than perception because sensation, perception and especially volition provide information during the cognitive process, but also plays the role of recording, storing (tadālambanā) this information in the memory. bhavanga (bhavanga). These five factors are dependent on each other to arise, dependent on each other to pass away, and then the mundane conditions change to form a continuous process in the pool of suffering and samsara. Because of the complicated birth and death of life, people keep harboring the hope of clinging to self and being to become slaves to demonic obstacles, form, feeling, perception, mental formations, and consciousness, which are difficult to get out of. With sublime wisdom, the Buddha clearly saw that the self is only the five aggregates, with union, dissolution, and impermanence, so he broke through the demonic obstacle of self-grasping. That is the feeling of victory over the five aggregates of ghosts. 3. Dharma practice: Dharma practice has many different meanings, but here refers to the actions of creating karma of body, speech, and mind. There are three types of practice: - Blessing: good deeds such as: giving, observing precepts, meditating, reverent, serving, compassionate, joyful equanimity, etc.... Non-virtuous actions: unwholesome actions such as killing, stealing, sexual misconduct, lying, drinking, jealousy, stinginess, stubbornness, etc. – Real estate: non-good behavior or practice of concentration and wisdom. These good and bad karmas come from afflictions and play an important role in the training of afflictions, so suffering is accumulating more and more, samsara is increasing day by day. So to overcome the practice of ghosts is to destroy the formation of karma, to be freed from the bondage of good and evil as the Buddha taught in Sa#myutta Nikaya: "Because it is dominated by greed, hatred, and delusion. The delusion that karma forms, is the cause of all suffering. The cessation of greed, hatred, and delusion is the destruction of the motivation for the formation of karma and all suffering must cease." The Buddha and the Arhats are those who have ended the domination of karma, that is, have surrendered to the practice of ghosts. 4. Death kill ghost: Death kill or death ghost is death. The Buddha said: "All sentient beings are subject to death, because there is birth, there must be cessation” (Sabbe sattā marissaanti, maranantaṁ hi jīvitaṁ). In the Dhammapada, he also taught: "You do not have to fly into the air, you do not have to dive to the bottom of the sea, you do not have to hide in the depths of a mountain, and there is no place in the world where you can escape death." Whether East or West, everyone must recognize that obvious truth. No matter how civilized humanity is, no matter how advanced medicine is, it can't find a method, a spiritual medicine that can help people escape death, because "No one can escape death! ". In fact, we are dying every second, every minute, not only when we close our eyes and die. Every little point (second) that passes, we have aged a little, the cells have been destroyed a little. But the change is so rapid that we do not recognize the foot. As long as sentient beings have ignorance, craving, afflictions, and defilements, they are still governed by the law of birth and death. On the contrary, the Buddha has eradicated ignorance, so he no longer practices, ie no longer creates karma. There is no practice, so consciousness does not arise. Consciousness does not give birth to name and form, ie body and mind do not arise. If the body and mind are not born, how can there be six inputs: eyes, ears, nose, tongue, body, mind. Without the sense of entry, there is no touch. Without touch, there is no feeling of pleasure or pain. If there is no joy or suffering, there is no craving, that is, there is no birth of love and hate. Without love and hate, there is no clinging, wanting, clinging, holding on... Without grasping, there is no being, no birth, no aging, no death. The Buddha no longer had ignorance, craving…so he got out of birth and death, ie, he won over the ghost of death. 5. Angels of Ma: Of the five types of demon kings, only the celestial ghosts are foreign ghosts, The other four are all internal demons. But the outside ghost is not as dangerous as the one inside, so the Buddha taught: "Even though defeating thousands of troops on the battlefield is not as good as defeating yourself, defeating yourself is the most glorious victory." Angels and demons are gods, evil spirits or beings in the realm of Asura (Asura), Yakkha (Yakkha)... These non-humans sometimes support, sometimes disturb. monks in a quiet place. The biggest angel is the heavenly king Tha Hoa Tu Ta Thien. Those of low virtue will be frightened and repulsed by the divine power of demons, but those of high virtue, thick and steadfast, will not only not be intimidated by demonic forces, but will also be immeasurable in love and compassion. they returned to the righteous path. In the sutras, there are many cases where the Buddha subdued angels, like the case of the yakkha Ālāvaka or the dragon king Nandopananda… even though he had great powers, he still had to submit to the Buddha's peerless compassion, wisdom, and purity. That is why he is called the Sphinx, the teacher of God and man. Devas also means a person's wish to become a god or to go to heaven for pleasure. That aspiration is also an inner demon that stands in the way of our progress towards enlightenment. In short, on the journey of liberation, we will have to follow the Buddha's example to strive with the five demons every second, every minute until we completely defeat all internal and external demons to become Enlightened One. Devas also means a person's wish to become a god or to go to heaven for pleasure. That aspiration is also an inner demon that stands in the way of our progress towards enlightenment. In short, on the journey of liberation, we will have to follow the Buddha's example to strive with the five demons every second, every minute until we completely defeat all internal and external demons to become Enlightened One. Devas also means a person's wish to become a god or to go to heaven for pleasure. That aspiration is also an inner demon that stands in the way of our progress towards enlightenment. In short, on the journey of liberation, we will have to follow the Buddha's example to strive with the five demons every second, every minute until we completely defeat all internal and external demons to become Enlightened One.HET= 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.