Guarantee Of The Dao. Having studied the Four Foundations of Mindfulness Sutra, we now come to the assurances of enlightenment as stated by the Buddha himself. Before we get to these guarantees, though, let's review what we've learned. In this sutta the Buddha teaches about the four dharmas of contemplation or the Four Foundations of Mindfulness in twenty-one different ways. The four dharmas of contemplation are contemplation of the body, contemplation of feelings, contemplation of the mind, and contemplation of dhammas (contemplation of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas). 1- Contemplation of the body is described in fourteen ways: contemplation of the breath, contemplation of posture, mindfulness of awareness, contemplation of the dense body, contemplation of the four elements, contemplation of the nine subjects of corpses. 2- Contemplation of feeling is described in only one way. And contemplating feeling here is contemplating pleasant feeling, painful feeling, and no feeling. 3- Observe the mind: Although the citta king is emphasized in this part of the observation, but the citta and cetasika are not separate, so when contemplating citta citta, contemplation of mental factors is also observed. 4- Contemplating the dharma is described in five ways: contemplating the five hindrances, the five aggregates of clinging, the six internal and external bases, the seven enlightenment factors, and the four noble truths. Of the twenty-one ways of Vipassana meditation, the practice of contemplating the breath, contemplating the defilement of the body, and the nine subjects of corpses can attain the jhānas. The remaining meditation subjects can only lead to "access concentration". Commentators say that in the opinion of a teacher named Mahasiva, who recited the School of Sutras (Diigha nikaya), the nine cadaveric subjects were taught to see evil defects in the body. According to Mahasiva, there are only two subjects of mindfulness of breathing and contemplation of the impure body that can lead to absorptions during meditation. The remaining headings only lead to "access concentration". The teachings of the commentators make many people think that "access concentration" can be seen as equivalent to the "momentary concentration" experienced by Vipassana practitioners. Actually, access concentration and moment concentration are not the same. Access concentration must be present before absorption, and ten or nineteen subjects do not lead to absorption but serve only as subjects for Vipassana meditation. After describing the twenty-one ways of practicing meditation based on the Four Foundations of Mindfulness, the Buddha gave the following assurance: Monks, it is true that one who practices the Four Foundations of Mindfulness for seven years can attain it. One of two results: the highest wisdom right now, or if there is still a little craving, the fruit of non-return. Here the Buddha assures that, when you practice the Four Foundations of Mindfulness, you can achieve one of two results: Arahant or Anaham. "Highest Wisdom" means the wisdom of Allah (Arahant of the Way). The successful yogi gets rid of all defilements and becomes an Arahant. When a meditator is unable to eliminate all defilements or there is still a small amount of defilements, he becomes an Anagam (Non-returner) and is never reborn in the heavenly or human realms. Although only the two highest levels of sainthood are mentioned here, this does not mean that meditators cannot attain the two lower levels of sainthood. If you don't reach the first and second levels, you can't reach the third and fourth levels. Indeed, a meditator who meditates on the Four Foundations of Mindfulness for seven years can attain all four noble stages and become a saint, realize Nirvana and attain liberation. It does not take seven years, bhikkhus, one who practices the Four Foundations of Mindfulness in this way for six years...five years...four years...three years...two years...one year can achieve one of two results: the highest wisdom right now, or if there is still a little craving, the fruit of non-returning. It does not take a year, monks, who practices the Four Foundations of Mindfulness in this way for seven months...six months...five months...four months...three months...two months ... a month, half a month, one can achieve one of two results: the highest wisdom right in the present, or if there is still a little craving, the result is non-return. It does not take half a month, bhikkhus, whosoever practices the Four Foundations of Mindfulness in this way for seven days can attain one of two results: the highest wisdom right now, or if there is still a little craving results in non-return. The above words are only for people of average intelligence. For those with a weak mind it will take more time and for those with a sharp mind and quick understanding it will take less time. A person with sharp wisdom does not need seven days to become enlightened. In the eighty-fifth sutta of the Majjhima Nikaaya, the Buddha answered a question from Prince Bodhi as follows: "Bhikkhus, he who possesses the five characteristics of effort is virtuous. faith, health, honesty, diligence and wisdom, and those who are guided by the Buddha as a teacher will attain Arahantship in a short time from seven days to less than one day." Finally the Buddha said: "A bhikkhu can attain an Arahant in the morning after hearing instructions in the evening, or perhaps attain Arahantship in the evening after receiving instructions in the morning." [35] There are many people who attain enlightenment in a very short time. Sometimes they just listen to the Buddha's explanation and then immediately after. At the end of the sermon, they attained enlightenment.One of these people was Subhadda, a former ascetic who became the last student to be taught by the Buddha himself.Subhadda believed in another religion and did not seem to have much respect. He respected the Buddha, but when he heard that the Buddha was about to enter Nirvana, Subaddha thought to himself: "I have some doubts about the claims of the religious leaders. The hermit Gotama can help dispel this doubt. Furthermore, my teachers have also said that a person like the ascetic Gotama rarely appears in the world. There is news that the Taoist Gotama will die on the last watch of the night." Thinking like this, Subhadda went to where the Buddha was and asked Ananda to let him see the Buddha. Only a few hours before the Buddha entered Nirvana, Ananda refused the request. The Buddha heard the story and told Ananda to let Subhadda in to see him. When allowed, Subhadda approached the Buddha and asked if the noble teachers of other religions had really attained the results they claimed, or if some had attained, some had not. The Buddha did not answer these questions but merely taught Subhadda the truth that only where there is the Noble Eightfold Path, there are sages. Thus the Buddha answered Subaddha's question indirectly. Subaddha was very pleased with the Buddha's answer and asked the Buddha to allow him to join the church. The Buddha taught Ananda for Subhadda to leave home. Immediately after ordination, the Buddha taught Subhadda to meditate and gave the subject of meditation. The commentary says that Subhadda meditated in the walking posture. May Subhadda practice as you are doing now. Just a short period of time within a few hours, Subhadda developed Vipassana Meditation and reached the highest level of sainthood. Subhadda was the last disciple to be taught by the Buddha himself. Those who have meditated in past lives and have accumulated experience can become enlightened in a short time. Those who have no experience in past lives need to spend a lot of time practicing to realize the path and fruition. In the first part of this sutra it is said that this sutra was preached in the land of Kuru for the Kuru people to practice. The land of Kuru is found near New Delhi, India. This country is called Indraprasttha in Sanskrit. Why did the Buddha teach the Four Foundations of Mindfulness to the Kurus? Is this a coincidence? The footnote says that is not the case. Kuru is a country with an excellent climate, neither too hot nor too cold, and the Kuru live comfortably with their abundant food. Thanks to the material facilities and convenient conditions, the people of this land are both mentally and physically always peaceful and happy. Thanks to a healthy body and mind, the strength of the mind matures to be able to absorb the profound teachings of the Buddha's method of mindfulness practice. This is why the Buddha taught the Four Foundations of Mindfulness Sutra to the people here. But this does not mean that the Buddha only taught the Four Foundations of Mindfulness for the Kurus. During his forty-five years of teaching, the Buddha taught the method of mindfulness in many places on many different occasions. In the Sa"myutta Nikaaya there is a chapter on meditation on the Four Foundations of Mindfulness. Among them, there are one hundred and four sutras, most of which are short sutras taught in many different places. In Kuru alone, the Buddha taught the Four Foundations of Mindfulness Sutra in more detail. The commentary says that the Kuru people lived in a place with a good climate and sufficient food, so that their minds matured, people from all walks of life in Kuru practiced the Four Foundations of Mindfulness. If someone is asked if they practice the Four Foundations of Mindfulness, and if the answer is no, the people of that country will approach and teach them how to meditate. But if they reply that they have meditated on the Four Foundations of Mindfulness like this or that... they will be praised by everyone: "Good! Your life is full of blessings, so valuable. You have used it. It's because of people like you that the Buddha appeared in this world." The comment goes further and says: " Even the animals of Kuru practice the Four Foundations of Mindfulness.” The commentaries talk about a parrot practicing Vipassana Meditation. There was a dancer who lived a wandering life. He went from place to place. He kept a parrot. and trained to talk, sing, and dance. Wherever the dancer went, he went to temples and nunneries to stay, because there he had enough food to eat and a place to rest. he stayed at a nunnery for a while, when he left he left the parrot there. The safe was taken care of by novice nuns and named Buddharakkhita One day the safe was parked in front of the chief nun. The patriarch asked, "Do you know how to meditate?" Ket replied, "No." The chief nun said, "Whoever lives with monks and nuns should not lose mindfulness, but because you are a bird, you should not. You can practice meditation a lot. You just have to repeat the word: ' Bones, bones, bones' is enough.” Then the chief nun taught him to meditate on the unclean body.Ket continued to repeat: "Bone, bone, bone." One day, the safe was parked on the gate. While basking in the sun, a big bird swooped down and took it away with its hooves. Hearing the sound of the crickets, the novices shouted: "Buddharakkhita was caught by a bird" and threatened the big bird with trees and rocks, causing the big bird to release. When the novice nuns brought the safe to the chief nun, the chief nun asked: "Buddhrakkhita, what do you think when you are taken away by a big bird? ". The safe replied, "I thought nothing of it but saw a skeleton carrying another skeleton flying away. I don't know when this skeleton will disintegrate. That's the only thing I thought about while being carried away by the big bird.” The chief nun was pleased and said to the safe: Even if you have to diet according to the doctor's instructions, you can still eat foods that are suitable for your health. In addition, there are many other amenities that Westerners have had. Westerners also have more luck and favorable opportunities to meditate than Kuru. Perhaps Vipassana is more suitable for Westerners than people in other countries. It is a custom for Buddhist writers to pay homage to the Buddha, Dharma, Sangha or sometimes even their teacher and other teachers before writing a book. This is done for two reasons. First, the writer does not face danger or obstacles while writing the book. Second, the book has good results at the end. We paid homage to the Buddha, Dharma, and Sangha at the beginning of this book, and the blessings of reverence for the Three Jewels have now come to fruition. We have come to the end of the sutra and the end of the interpretation. "I respectfully pay homage to the Blessed One, who is the noble Arahant, the All-Knowing One" Thank you for giving me the opportunity to share with you my knowledge of the teachings and practices. . I came to this country to give the people here what we can. Thank you to everyone who reads this book. The Sutra of the Four Foundations of Mindfulness has the same conclusion as the beginning: "This is the only way to purify (mind) sentient beings, put an end to worries and sorrows, resentment and lamentation, end physical and mental suffering, and attain enlightenment. The Noble Path and Enlightenment Nirvana are the Four Foundations of Mindfulness." The Buddha said so. The bhikkhus happily accepted the teachings of the Blessed One.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.