Why chanting lost limbs to heal, pray for?

According to the Buddha 's teachings, monks and nuns not only helped each other in their daily lives, but also suffered from sickness and illness ¹ . The fact that the Buddha and the monks visited the monks who were sick and then preached, prayed for him often appeared in many suttas. Three texts are called economic  Disease  in  Saṁyutta  are typical examples.

Buddha visits a sick monks - 

1. From the three scriptures  Hospital  in  Saṁyutta

In the  corresponding set , there are three texts in chapter  Saṁyutta enlightenment  are called of  disease , with the number Sv, 79; Sv, 80; Sv, 81 ² . The first sutta concerns Mahā Kassapa, the second sutta for Mahā Moggalāna and the third Sutta concerning the Buddha and the Mahā Cunda. To facilitate the survey, we quote the first.

Disease (1) (Sv, 79)

Like this I hear.

At the time of World War I residing in Wang Xa, Truc Lam forest, in place nourish squirrels.

2) At that time, Phra Mahā Kassapa stayed in the Pipphalī Cave, suffering from illness, suffering from illness.

3) Then, in the afternoon, from the meditation stand up, go to Phra Mahā Kassapa; After arriving, sit down on the prepared space.

Sit down, the Blessed One said to Phra Mahā Kassapa:

"Kassapa, can you please be tolerant? Can you endure? Is suffering reduced, no growth? Is there a symptom of mitigation, no growth?

- Lord, I can not be patient, I can not stand it. Doubtless growth grows in the child, there is no mitigation. Has symptoms of growth, no mitigation.

5) - This Kassapa, this seven-limb, is taught by the Buddha, is practiced, is fullness, leading to victory, enlightenment, Nirvana. What is seven? Kassapa, taught by the Buddha, is taught to be full, to be full, to prevail, to enlighten, to Nirvana ... to consummate, to Kassapa, To preach, to be cultivated, to be perfected, to attain enlightenment, to enlighten, to Nirvana. These seven senses, Kassapa, taught by the Buddha, are practiced, made full, leading to victory, enlightenment, Nirvana.

- Indeed, the Buddha, they are the sense. Indeed, white candles, they are the limbs.

6) Religion, Mahā Kassapa Venerable welcome the teachings of the Buddha. And Mahā Kassapa was released from the disease. That sickness of Phra Maha Kassapa is so endless .

About Sutta  Sick  third (Sv, 81), according to economic  Saṁyutta  of literature Nikaya, the Buddha ill, heard venerable Mahā Cunda spoke Furniture enlightenment ( satta bojjha N GA ), after hearing the The Buddha was healed.

In this third sutta, after proof and comparison of the equivalent script in the ^3rd organ , we have proved the opposite. The Buddha Mahā Cunda disease, the Buddha visited and taught the author Mahā Cunda self-consummation theory, after hearing, Mahā Cunda Pharao healed ⁴ .

Because the three texts dealt with the same content as the formula:  sickness -> hearing loss -> healing  was a number of traditional Buddhist traditions, It is a safety for the sick. Specifically, based on the details Buddha healed by listening to interior enlightenment in texts  Hospital  Tuesday (Sv, 81) in doing  Saṁyutta , should all three texts are editors sutras Nikaya elite in group 24  business households  (Paritta in unison Sutta) function brings peace, health protection ⁵ .

So, with Buddhism in general, is it only when the illness, just reciting these three texts have lost consciousness, or need to use other therapies?

Survey of the treasures of the sutras and the Vinaya revealed that, in addition to reciting the sickness while the sickness, the Buddha has opened up practical and effective therapies and remains valid for use in Today's age.

2. The conditions for treating illness in Buddhist scriptures

From the Buddha's teachings on the subject of illness and health, the Buddha is the true yoga king of the word. A survey of the conditions and treatment of illness in the suttas and Vinaya proves this.

A) Three conditions to treat illness

According to the Sangha Sutra   (Ai, 120), in order to treat the illness successfully, three conditions must be met. The first is medicinal ( Bhesajja ). Second is food ( Bhojana ). Third is the person who treats ( Upa ṭṭ hāka ) ⁶ . The important requirement is that all three factors must be consistent ( Sappaya ) with the disease, organ, specific circumstances of the patient. During the visit, the Buddha as well as the monks visiting the sick often care about these three things. In case Sir Saratipta visited Channa's disease (S.iv, 55) is a typical example ⁷ . Here, in these three conditions, the condition of the caregiver has an important role to play.

According to the  Sangha  Sutra (A.iii, 144) ⁸ , a caregiver ( upa ṭṭ hāka ) needs five factors. Firstly, there is pharmacological authority ( bhesajja ṃ  sa ṃ vidhātu ṃ ). Secondly, it is possible to designate a suitable treatment program ( sappāyāsappāya ). Third, patient care is not for material gain ( no āmisantaro ), but with great love ( mettacitta ). Fourth, not ayegucchī the waste and by-products of the patient. Fifth, have the capacity to explain, persuade ( sandassetu ṃ  samādapetu ṃ );

The three conditions for treatment as well as the standard year of a caregiver according to the  Sangha can be found in the treatment process as well as in the ideal standard of today's physician. This shows the Buddha's pioneering nature in the field of medicine in general, and the treatment of illness in particular.

B)  Two treatments for body, mind

The human body is the aggregation of physical and mental factors, collectively called the Five Aggregates ( Pañca-khandha ). When the five aggregates in harmony, healthy people, when the five aggregates of discord create disease, suffering.

In general terms, the physical body has at least 32 components, and in each of these constituents the different elements form ⁹ . Spiritually, there are many psychological factors with a very complicated operating mechanism. According to the Pali Abhidhamma, all 89 Consciousness, the world 54 Education Center, 15 Center Lust, 12 Immaterial heart and the mind 8 Super ¹⁰ .  Preliminary survey shows that to keep these material and spiritual factors in harmony, not conflict in a unified whole is not simple. Therefore, in doing  Saṁyutta  (S.iii, 1) Buddha confirmed:  Who brought this body, self is not sick, even for a moment, call it fools! ¹¹ .

Because the five aggregates are the aggregation of material and mental factors, so when the five aggregates are sick, according to the etiology of which choose a corresponding treatment. According to the survey, two therapies are commonly used.

Firstly, pharmaceutical therapies

In the Buddhist monasteries had Infirmary ( Gilanasala ) for the treatment of diseases for Buddha and they increased (Napoli, s.IV, 210) ¹² . That shows the Buddha's concern about health and health. Monastery in hot springs Tapodarama (Wen Quanzhou forest) is one where optimal nurturing Buddha and Saints disciples ever stayed (Si, 8) ¹³ . Even as he himself, due to being composed of four elements, the body of the Buddha also withered and discorded when encountered obstacles. In order to cure him, Jivakaka used medicinal herbs for the condition. Specifically, when the Buddha was bloating, He wants laxative, implied Jikava have developed a kind of enema whereby exquisite Buddha cured ¹⁴ .

Chapter  Pharmaceuticals  (Bhesajjakkhandhakam )  in  Mahavagga  2 lists what diseases they Increasing often encounter such as eye disease, disease hot-headed, ill wind, leprosy, limbs cracking, diseases boils, hemorrhoids, Jaundice ..., and recommended treatments such as ointment, topical medication, decongestant ... corresponding to each disease ¹⁵ .

In particular, in addition to medical treatment, with some medical conditions, the Buddha also encouraged patients to supplement specific foods. The medical term today calls it functional foods . Māhāvagga  recorded:

These monks, I have hereby initiated this: "These five drugs are sappi, navanīta, makar (tela ṃ ), honey (madhu), sugar cane (PHA n ita m ) is the drug but was defined as pharmaceuticals and used for the purposes of food for the body, but is not considered a common food; Perhaps we should allow the monks to receive these five medicines on time and on time. " ¹⁶

Thus, with the diseases related to material factors, the Buddha allowed the use of corresponding medicinal substances for treatment. With illnesses related to mental factors, He has appointed psychological treatment.

* Second, psychological therapy

Psychotherapy is often used in parallel with medicinal therapy. The scriptures noted that, while visiting the monks sickness, the Buddha as well as monks often comforted the sermon with such contents as mindfulness stay (S.iv, 302), practice meditation Non-attachment ( na upādiyissāmi ) ¹⁷ , the practice of losing consciousness ( satta bojjha ṅ gā ) ...

Psychotherapy is intended to make the body painful, but the patient's heart is not tormented. In the  Saṁyutta (Napoli, s.IV, 207) ^{of 18} , the Buddha made people sick images of the body like being shot by an arrow. Once the tormented body, will bring suffering heart, the situation is like being shot by the second arrow. According to the Buddha, mental treatments have the function of preventing a person from getting hit by the second arrow.

This therapy was taught by the Buddha to the layman Nakulapitā (S.iii, 1): The  body of the householder, this householder, is sick, sick, covered by the veil. Who carries this body, this landlord, self-presumed not ill, even for a moment; He must be a fool! Therefore, the owner, homeowners need to study the following: "Although my body is sick, the heart will not be sick." Thus, this landlord, homeowners need to study ¹⁹ .

Once the body is sick, but the mind is not suffering torment, there are many therapies to do, and one of them is to dwell on satipaììhånaå. This is also the answer of Phra Anuruddha for the majority of monks:  gentle sermons, because I stayed with mindful abiding on the four foundations of mindfulness, the suffering of the body arising does not affect Center . (Sv, 302) ²⁰

In the Sino-Tibetan literature  , namely, in  the Tripitaka Tripitaka  , there is a book entitled The Secret Meditations of ²¹  Practitioners, translated by Laityan Qing in the Second Commentary (455) ²² , proposed 72 The treatment of panic disorder in the ^{23 countries} . In addition to the therapies related to food and medicine, these 72 include psychotherapy such as meditation and meditation. The most characteristic of these 72 therapies are the Buddha's visual contemplation of mind, the elements of the body, the impure mind, the verdict, the Añana-pond. The guidance in the sage will heal.

Similarly, in the  Sangha  (Av. 108), when the Buddha Girimananda was sick, the Buddha taught the ten postures, the disease would be reduced. The ten ideas that are:  impermanent thought, thought of selfless, thought impure, thought harmful, thought of the end, the idea of ​​abandonment, the idea of ​​killing, the idea of ​​boring for all the world, , memorial breathing exhalation ²⁴ .

Thus, besides the treatment methods with food and medicine, patients also need mental care. Consolation methods such as mind-numbing thoughts, unconscious thoughts, unconscious actions ... are spiritual therapies. Here, finding out why the loss of consciousness is used as a cure, is also a need to clarify.

3. Why is limb loss used as a therapy?

Being beings, no one is immune from illness, or body, at one time or another. The teachings of the Buddha as the steps have the ability to heal sickness beings. In terms of the Dhamma, the loss of consciousness is considered as a specific step. The conjecture about the nature as well as the aspects of limb limb evidences this.

A) The sense of numbness is a dharma that has many effects

Firstly, the dharma can destroy dhammas capable of birth (Sv, 88). Fate is defilement, is bound. Buddha explained the fetters that bind in doing  Saṁyutta :  And what, monks, are the legal entities capable of being fetters? The eyes, the monks, the French are able to bear fetters. Here, initiation of the greed (ajjhosanā), false, binding (samyojanavinibandhā) ... Italy is the ability to bear fetters. Here arises the parameters before, wrong use, tied ^25th.

Second, dharma can bring about seven benefits (Sv, 67). One of the benefits, is knowing his hour of death  (patihacca) . Sutra: The  monks, seven factors are practiced in such a way, is so full, seven fruits, seven benefits are waiting. What are the seven fruits, seven benefits? In the present moment, the immediate (patihacca) attains the right knowledge; If in the present, immediately do not achieve the right mind, the time of death, achievement of the mind ²⁶ .

Third, the dharma can purge the defilements of the mind (Sv, 92). According to the Buddha, metals such as iron, copper, tin, lead, silver, etc. have defilements, making them  unattractive, unpolluted, unpredictable, pabhanguable, And not properly used ²⁷ . For the mind, there are five defilements, that is  greed ,  greed , kissing, pretentious, suspicious.  These dhammas, the monks, are the defilements of the mind. Main due to his defilements, highly skilful mind can not, afford no taking, no glare, prone to chipping, and not rightly be calm to cessation of contraband or ²⁸ .

Fourth, the dhamma creates an inner peace (Sv, 126). Prince Abhaya (Abhaya) is the Buddha's tomb, climbed himself to the Mount of the Fourth to learn the Dharma. Here, after hearing the loss of consciousness, Prince Siddhartha had presented to the Buddha a very difficult experience of despair: Lord Buddha  , tired of the body and tired of mental as he climbed Mount Venerable Thich was scorned. safe, gentle and child law has been fully attained ²⁹ .

Fifth, after hearing the loss of consciousness, Phra Mahā Kassa, Mahā Moggalanā was healed (Sv, 79; Sv, 80). Sutra:  Such a theory, Mahatma Mahatma Kassapa welcome the teachings of the Buddha taught. And Mahā Kassapa was released from the disease. That sickness of Phra Mahā Kassapa is so ³⁰ .

In addition to the above-mentioned basic effects, loss of consciousness can also lead to calming and liberation (Sv, 121); Martial uniform (Sv, 99); To the place of residence (Sv, 76), the exception of pride (Sv, 98), to Nirvana (Sv, 134) ...

B) The characteristics of consciousness loss related to body and mind health

According to the Buddha, the seven senses, although interrelated, however, depending on the specific situation of the mind and the specific context of the body, can flexibly cultivate the corresponding sense organs. As a rule of  Saṁyutta  (Sv, 112), when the center fluctuate, can practice the limbs as  calm, to  and  discharge . When the mind is passive, it can practice  Dharma,   effort and joy . Particularly for enlightenment  concept , it is always present in all times ³¹ .

 Practicing the samayas ( Samaya ), which is described by the Buddha as a way of clinging as well as extinguishing a fire ( Aggi ). You have to know how to use materials and extinguish the fire. Here, the ingenious manipulation of limbs at the right time and object, can subdue the body, mind.

First of all, the concept of  mindfulness . Mindfulness ( Sāti ) is a memorial or an anatta because it arises always; Or anurupa for an ardent son ordained as a monk because of his belief that he is present in the necessary cases called ³² . Consciousness of the body itself often, can also be considered the body of thought according to Buddhaghosa ³³ .

Second, Dhammaviccaya . Investigation is the reflection, examination of the dharma. Buddha always considered important factors, the teachings of the Buddha in trading  The position in Kesaputta  (Ai, 188) ³⁴ , as well as counsel homeowners in economic Upali  Central ³⁵  is highly trạch legal factors. While illness, the examination of impermanence, the non-selfness of the five aggregates is also a way to let go of suffering.

Third, effort ( Viriya ). Effort is effort, continuous progress. Essence is seen as acting a hero ( vīrāna ṃ bhāvo  kamma ). With strength of effort, even small and weak as a wheat stalk, can also penetrate more solid (Ai, 8) ³⁶ . With illness and suffering,   effort goes beyond suffering (Sn . 31) ³⁷ . Thus, the Buddha affirms that his Dharma is only for the diligent (A.iv, 228) ³⁸

Fourth, happy ( pīti ). According to the  Pure Path ,  joy (Pīti) is the preferred (sampiyyayana) characteristic. Its task (s) is to imbue (my whole body). Its hero is very excited. But Hy level has 5 levels from low to high: small happy, lightning-fast, happy as showers, happy people lift up and happy fullness.  Hyun can only be her own hair. Hy like lightning flashes occasionally. Hy floats like floating floating on the body continuously, like waves flapping on the shore. Hyu who is able to lift his weight and rise to ³⁹ . These five kinds of joy when ripe will accomplish two things, that is the body of contempt and mental contempt ⁴⁰ .

Fifth, passadhi . Contempt is light, calm or calm. There are two kinds of contempt, kāya passadhi and citta passadhi . When the whole body and mind are light and peaceful, the practitioner easily attains one-pointedness. This is also what the Buddha taught in the  Sangha  (Av 1):  - Ananda, dear security meaning peace, benefit peace. But what is the bliss, what is the bliss? Ananda, blissful meaning, has the benefit of ^knowing .

Friday, determined (samadhi). Determination is the stable state of the mind, capable of overcoming the five mental obstacles ( pañca nivara ṇ a ) ⁴² , which defile the mind. Because of that defilement, the mind is impure, there is no compassion, no compassion, no light, is prone to break up, not properly fixed to destroy the gonorrhea  (Sv, 92) .  Once calm mind, will realize the Minister of Justice, as the Buddha's teachings in doing  Increased expenses: Ananda, the mean real knowledge, benefit as true knowledge ⁴³ .

Saturday, discharge (upekkha). According to the  Pure Path ,  upekkha means to look at things as they happen (upapattito Ikkhati), how things look like they look like that, that is, look calmly, not less Not biased ⁴⁴ . Discharge of ten things, when considered as an element of the sense-of-limb, exhausts only the neutral state ( tatramajjhattatā ). It is a balanced state, without any bias. This is also what the  Dhammapada  describes:  The sage removes all / The ungodly man / Oil feels unhappy / He is not happy (Dhp.83) ⁴⁵ .

The body is the living expression of karma, conditioned by karma. Karma is the action of the mind. The practice of losing consciousness to convert the mind, will make a change in karma. Karma changes and the disease changes. It is only possible to bring the peace of body and mind to the point of having a proper treatment, a healthy lifestyle and proper nutrition.

It is therefore not necessary to attain all seven senses to feel the benefits, as the Lord Sutra's conviction:  The Blessed One, only to be filled with a single mind can only be true. See, and know, what is full of seven sense organs  (Sv, 126) ⁴⁶ .

4. Some comments on missing mind in healing, security

A) The sense of limb is to practice rather than recite

By far, the wish for peace for a sick person, then some Buddhist tradition has held three prayer recited in economic losses enlightenment  Saṁyutta .

Chanting the right time is a good thing (a.iii, 379) ⁴⁷ , because the teachings themselves as the sweet taste of  Honey Full (Madhupindika Sutta) ⁴⁸ , if the user knows how life. However, it would be better if the Buddha's teachings were practiced.

According to the Buddha, his teachings are to practice. In the five monks category described in the  Buddhist monks , the Buddha promoted the monks know living under the Dharma ( Dhammavihārī ). According to the sutras,  here, monks, monks study in the heart of the law, ie, business recession, litigation, speech, Do not ask yourself say, As the theory, birth, Meditation or meditation. He did not use the whole day to learn the dhamma, not abandon living alone calm, effort focused on inner peace only. Monks, so monks live under the French ⁴⁹ .

In the  Dhammapakha , the practice of Dhamma was emphasized by the Buddha:

If people say more business / No practice, discharge / As cowherd person / No part Sa-behavior.

But speaking less the scriptures / But the executive, the law / Discard greed, hatred, delusion / Enlightenment, liberation / Non-attachment / two parts /  (Dhp.19-20) ⁵⁰ .

From the canvas of the  Sangha  and the  Dhammapada  mentioned above, it has led to corollary, want to heal sickness, then the practice, rather than reciting lost limbs.

B) Ignorance is the dharma that is used urgently, with the saint

During  periods of suffering ( bādhiko ), suffering ( dukkha ), bodhisattva ( bāḷhagilāno ) , the Buddha and the disciples of the visit often use the decisive nature, the ability to transfer instant chemistry as: trinity publications (Napoli, s.IV, 40) ⁵¹ , non-attachment (Napoli, s.IV, 47) ⁵² , quarter-mindfulness practice (Sv, 176; Sv, 178) ⁵³ , great cross bar ⁵⁴ , Here is the loss of consciousness.

 In this context, it can be seen that the loss of consciousness is not a legal aid for the protection of human rights and freedoms. In other words, the loss of consciousness is more supportive than the bondage.

Mahā Kassapa attained Arahantship on the seventh day after meeting the Buddha (Thera 94) ⁵⁵ ; The venerable Mahā Fourth St. Moggalana also saw time with similar results (Thera. 104) ⁵⁶ . Having been an arhat, there is no longer suffering in the mind. Regarding the cure of the two pharaoh after hearing the loss of consciousness, can understand this is only the case; just as the case was described in the  rise in costs  (Ai, 120):  There are classes of patients, though they eat dishes appropriate, whether the dish appropriate, oil has been the appropriate medication or not the appropriate medication, oil has been the care is appropriate or not appropriate care, recovered from her illness ⁵⁷ . In addition to this view,

It should be noted that the way in which the contents and chapters of the Nikāya scriptures are aligned tends to facilitate the memorization. With the  Correspondence , the sutras have general and related contents, usually arranged into groups, which are the seven senses. In the suttas of the seven senses, there are three sutras by the loss of consciousness. In our opinion, this is just a coincidence of the way the scriptures are organized while compiling scriptures.

C) Misuse of scriptures is a misrepresentation of the teachings

In the characteristics of the Dhamma, it is practicality ( Sanditthika ), compassion . Therefore, it must be considered when using the method of the sage to manipulate the mass of beings. Moreover, the end of all three texts  Hospitalin  Saṁyutta enlightenment , the Buddha did not specify that, here are three copies of health protection. With specific sutras, the Buddha was always convinced of this. Part extension last attack texts  Asa-nang-chi (Atanatiya) is a typical proof ⁵⁹ .

Based on the scriptures and the law of the organs, depending on the disease of each subject that use appropriate therapy. Three basic requirements of the treatment in the economic  rise in costs  that the Buddha recommended such attacks, the right medication, the right teacher and proper nutrition are the principles of timeless healing ⁶⁰ . In general, there is no step to treat common diseases. When suffering from illness, trying not to cure, only the reckless recitation, sometimes the disease does not heal but also lead to many consequences, woes.

Here, the clinging to the Buddha's teachings and rigidity in application, not only causes suffering to himself, but also inadvertently distorts the sacred ⁶¹ .END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.28/6/2017.