[06]

Chapter six

Three studies: Gender Study - Study - Tue learning.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

-ooOoo-

General meaning

The ultimate purpose of Buddhism is liberation, realization of Nirvana. Liberation is free from the bondage of suffering, reincarnation. Many Buddhist words used to give us the ultimate achievement moment of a practitioner, while being regarded as synonymous with liberation: enlightenment, enlightenment, entering truth, enlightenment, perception ... are all intellectual words During forty years of harmony, the Buddha also aimed to open people to the truth. The Buddha is often called the Enlightenment, the Great Path, the Dark Victory, the Great Enlightenment, the Divine Mercy, the World of Entertainment, the Chief Justice of Tri ... is also because people want to point to His transcendental wisdom. Ten As Lai force or ten possibilities of vengeance of the Buddha was professed to be ten intellectual abilities.

The whole mass of Buddhist Commentaries is only intended to bring people to know, the true reality, and after all, every study in the world is only intended to present knowledge, knowledge. The reality that is spoken is not out of knowing, the whole reality is the knowing, the whole worldly learning starts with knowing and ending with knowing. The problems that are often accompanied by knowing that to know what to do, unified wisdom ... are just the consequences of knowing. In fact no one wants, no one claims that he thinks one way but does another; only the unknown, or the unknown, will interfere with the act or interfere with you, for the people ... And, once the knowledge is fully fulfilled, then there is no problem at all. for the individual who has experienced it. The full knowledge has the power to shine, penetrating into all things is the supreme Wisdom, such a state known as Giac, Dai Giac, Witness, Liberation. That is the knowledge of the Buddhas. This is a whole block like the whole of the reality without division. At that time, the knowledge of an object is that object and then there is no problem to discuss and cannot discuss.

Doctrines and doctrines to bring an ordinary person from the unknown to the ultimate knowledge, is the ultimate wisdom. In that goal, Buddha learned to divide the study of this reality, which is uniformly rounded and filled with three faces: Gender, Concentration and Wisdom.

Gender Han is translated from Sìla, often understood as virtue, moral law. Sìla original means nature, is a habit. So Gender is a reality with very natural rules of operation and does not carry a moral meaning at all. There is something that we want to go beyond the limits of nature, if we act contrary to the laws of nature (and of society in everyday life) then we will encounter obstacles. If I eat too much, exceed my digestibility, I will get sick: if I rob someone of another person, I will be punished according to state law. So I should not go beyond the rule. I need to assess how my actions are right and wrong so that I don't get stuck in life: what to do, what not to do. From here, the moral meaning of the new world appears. Later, holding me, regulating myself to make me happy,

Dinh , Han translation of the word Samàdhi, in the general sense is Meditation (Sanskrit: Dhyàna, Pali: Jhàna). Samàdhi means concentrated concentration, single-mindedness, concentration. Han translated as Dinh, intended to emphasize condensation, antagonism with disruption. Samàdhi has a number of relatives: Sama, Samanà (the same, the same), Samaneti (contributed together), Samàhati (contributed, lit), Samàvàya (reunited, reconnected), Samādàdà (concentration ), Samàdhiyati (tranquility, concentration) ... Determination is the calm, most like, of the reality. For an individual, it is a state of purity, one-mindedness, stability, solidity, depth. The mind has a new peace, no worry, no doubt, no fear of being dragged by bad trends. There is a new understanding of things, realization of reality.

Tue , Han translation of Panmà. As mentioned above, Wisdom is a complete knowledge, illuminating all things. Wisdom is the knowledge, identical with all things. Wisdom is the knowledge, the seeing is the same as the dharma. Kinh taught: "Right view is Tue". But for an ordinary person who is not enlightened, Tue, whether he is his being, has not yet been manifested, or only manifested in the form of an aspect, is the knowledge of feeling, through the senses, can be wrong. , petty, but capable of developing, sublimating. This is the motivation and reason for existence of education and learning.

Because of gender, concentration and wisdom are the three aspects of a reality, so in the Precepts, there is Wisdom; in Dinh has Gender there Tue; In Wisdom there is a Precept. The level of sublimation of one of the three limbs is related to the other two parts. Yes Tue knows where is Gender; Tue has a stable mind; The more the realization of the Precepts, the more the realization of the natural laws, the more understanding of reality, thereby understanding the mind, stabilizing the mind; If the mind is stable, then the mind is pure, the word will become brighter, etc.

In a period of mind development process, we see Dinh as a transition to Tue (as well as Tue is a transition to liberation, liberation of knowledge), we see the following teaching of the Buddha stating the relationship. related organic, dialectic of Gender, Concentration, Wisdom when he was asked about the virtue and wisdom:

"Ba-la-Mon, Wisdom is About virtue makes purity, Virtue is Wisdom makes purity. Where there is Happiness there is Wisdom. Where there is Wisdom there is Happiness. People with virtue are bound to have Wisdom, people of wisdom are bound to have virtue, virtue and wisdom are considered to be victorious in life "(Truong Bo IV, Kinh Sonadanda)

About, Dinh, Tue is the content of the monks studying the Buddha disciples. This school is the path that a Bhikkhu-stilts have to go through to liberate. Studying is to study the precepts of Dhamma and Dhamma. On the last days, on the way from Ragagaha (King of the Xa) to Kusinagara (Question-na-na) to enter Great Nirvana, the Buddha preached again and again about the Realms and Concentration, Tue through his stages and the Bhikkhu. - stop: Ragagaha, Ambalatthika, Nalanda, Kotigàma, Nàdika, Vesala ...

The above section only discusses strategy, to emphasize three things:

1. The study of practice on gender, concentration, and wisdom is a very natural thing, very natural for those who want to reduce and eliminate obstacles and suffering in life.And, in many different ways, all disciplines are aimed at deploying these three studies.

2. For organic goods, it is not possible to have a specialized education on a certain part without contacting the other two.

3. The form and content of the practice of Tam Study Gender, Dinh and Tue are relative, flexible according to time, according to individuals, circumstances ...

With the above judgment, we can state the meaning of the enemy's victory in each part of Gender, Dinh and Tue briefly as follows:

- Gender is the study of rules in the life of the Buddhist monastic community, about good things to do and evil to avoid, to preserve body, speech, and mind, to avoid bad karma, from bad influence on the path of a monk's practice. Discipline is often understood as studying and practicing according to the Bhikkhu-stilts (Pàtimokkha), which is the Precepts of the Buddha, including the precepts made by the Buddha.

- Enlightenment is the study of meditation to stabilize the mind and be pure, from which Tue is developed.

- Wisdom is the study of the Buddha's teachings, to have right understanding, to realize the ultimate truth is Liberation, Nirvana.

* * *

About school

Gender is the study and practice of gender. The study here, in addition to the general meaning mentioned above, is meant to have moral victory.

The laws are fully edited, the system in the middle of the fourth century after the Western calendar, fully recorded about the activities of the Sangha during the Buddha's time through stories that are considered to be interdependent for the words teach about the precepts of the Buddha. Through it we see the teachings through the form: "The monks, do these things ..." or "The monks, do not do these things ..." Teachings It was raised in many different circumstances and copied in a systematic way, sometimes content conflicts with each other. We now have six laws of six different sects, however the content of the representative departments is not much different. These are the Theravada Vinàya, Mahàsanghika Vinàya, Mula-Sarvastivàda, Mahàsasàka-Sarvastivàda, Pharmaguptaka-Sarvastivàda, and Sarvastivàda

In the above six laws, Theravada Vinàya's ministry of the Venerable is the most complete and systematic. The Theravàda Vinàya set has the name Pàli, Vinàya Pitaka, which today is still called the Vinaya.

Referring to Vinaya, we distinguish three parts in the content:

1. Pàtimokkha (Ba-la-threads-carpentry) ie About Bhikkhu-stilts.

2. Mahavagga: record the rules of the Sangha's activities such as taking precepts, lowering, dressing, medicine, the rights of monks ...

3. Cullavagga (Minor products): record the rules on manners, treatment between monks, monks and nuns ...

As mentioned above, the Vinaya records the circumstances of interdependence that lead to the teachings of the Buddha according to each individual case and are not systematically arranged. The formation of the Laws was relatively slow for nearly a century after Buddha's time. Only the whole of Pātimokkha is to arrange the teachings of the Buddha relatively systematically and also to regulate violations. Scattered in the scriptures, the Buddha himself repeatedly reminded him that Pātimokkha was the most basic cultivation content from which the Bhikkhu-stilts rose to the ultimate liberation.

Regarding etymology, Pàtimokkha means association, attachment. Since then, Pàtimokkha has been explained as the bond binding the Sangha, the tight unification, the monks, the connection to the Buddha's teachings. Also from this meaning, Pàtimokkha is understood as the binding of actions, keeping the body, password, and mind so as not to fall into the mistake of tying buffalo mouth to buffalo buffalo to eat rice.

Pātimokkha includes the prefix Pàti, which means towards the direction, and Mokkha means liberation. Accordingly, Pàtimokkha means bringing to liberation. From Han translation Pàtimookha is Liberation, Special liberation, Special liberation, Dependent liberation ... are derived from Mokkha and add meaning in the sense of the whole content of Pātimokkha are acts, virtues , the teachings lead to liberation.

At the beginning, the Sangha is a Sa-mon congregation, the Bhikkhu-stilts all attain the Scriptures, so the precepts are not necessary. When the Sangha grew up, the monks were allowed to receive disciples, then the wrong cases began to happen. Therefore the Buddha did not intend to set rigid rules, dogmas, had to give some sporadic rules "should do ...", "should not do ..."

We have yet to find out about the content of Pātimokkha in the early days of the Sangha and about the times when laws were gradually added. The details below are largely based on the essays of Professor Buddhaghosa (Buddha Yin) written about a thousand times after the events happened.

After Venerable Sariputta attained Arahantship, and when the Buddha and the monks were in Veluvana near Ragagaha, the Buddha read the Pātimokkha for the first time before the congregation consisting of one thousand two hundred and fifty monks. pretentious on the full moon day of the constellation Thegha (about February, March), in the third year after the Buddha's enlightenment. This is Ovàda Pātimokkha version (Ovàda: training, advice, reminders). Since then, the Buddha has occasionally pronounced it before the monks of his disciples.

Thus, at the beginning, the Buddha proclaimed the Pàtimokkha version with brief and sketchy content, gathering the Buddha's teachings on a number of points in the Sangha and the collective activities of each individual. Monks. We do not know clearly whether the residence of the Sangha scattered in the places where there is a regular reading of Ovàda Pimtokokha which Buddha himself declared or not.Until upon the request of King Bimbisara, the Buddha allowed the monks to hold Uposatha and read his duty, then later on, the recitation of the moral precepts became regular and compulsory. Before the event happened in Sàvàtthi, there was an impure Bhikkhu in the congregation and the Buddha announced that from then on he would not read Pātimokkha anymore, then Pàtimokkha was declared to be still the Ovàda Pātimokkha. We can distinguish one more Pàtimokkha from the future, including more circles, It is arranged relatively more systematically, more specifically with the assignments of the offense, which is the Ànapàtimokkha version (Àna means order, it must be followed). Perhaps the time to complete this Pātimokkha - which we later call Vinàya Pātimokkha after having the incident Elder Sudinna violates the case that the Buddha taught is very serious. It was about the twentieth year after the Sangha was founded.

Elder Sudinna (Tu-na-na) has been in the practice for eight years, known as a fine monk who needs to be virtuous, to keep his mind strong. At that time, according to the family's urgent request, there was a need for a child to follow up, the precepts did not have a specific prohibition document, so Sudinna returned to her family and "lived" with her ex-wife. Later, Sudinna regretted, becoming "lethargic, painful, blessed, golden, veins floating all over her body, sad, miserable, pissed, regretful, heavy and sad". The bhikkhus of the monks blamed Sudinna harshly, and upon hearing the incident, the Buddha severely rebuked Sudinna:

"That foolish man, why can you follow pleasure while in many ways I have taught to be sterile; how can you allow yourself to be tied up, while in many ways, I taught to aim to be open, why can he accept it, while in many ways, I have taught to be unconditional? This foolish man is not in many ways that I have preached teach me to kill sex, don't we teach to win pride, to stop craving, to break down the lord, to gain sexual immunity? "The Buddha also emphasized: "This foolish man, he is the first to do wrong things!".

After that, the Buddha raised ten reasons for establishing the precepts for the monks to practice. These ten reasons are also reiterated in the Anguttara Nikàya V, 70 when the Buddha answered Elder Upàki (Superior-grandma-ly) on the purpose of Pātimokkha's teaching of the Buddha:

"Hey Upàli, here are ten reasons why we claim Pātimokkha. What are these ten reasons?

"- To the Sangha to be satisfied. 
" - To the Sangha to be stable. 
"- To alkaline between monks and nuns is hard to hold. 
" - To be good, monks are stable. 
"- To overpower the current or (Àsava) in the present. 
" - To prevent contraband or next life. 
"- To create trust for those who have less faith. 
" - To be confident for those who have faith. 
"- Let the dharma be sustained. 
" - To support the law.

"Hey Upàli, there are ten reasons to teach disciples of Tathagata and is the purpose of teaching Pātimokkha".

The solemn promulgation of the Bhikkhu-stilts, Anàpàtimokkha, has been done since then, about the 20th year after the Buddha's enlightenment. Strictly strict character has shown more clearly, this is an order, it is imperative to follow (Anna), if it is violated, it is condemned, not just the words of exhortation, advised as before (Ovàda) . Scattered in the Sutras, we see reminders of this law, including over one hundred and fifty things. For example, Tang Chi III and 9 recorded Buddha's teachings:

"The monks, the recitation of more than one hundred and fifty things must be done twice a month. Now all the rules are gathered to create three levels of teaching. This is the virtue that is promoted (Gender), the mind is promoted (Dinh), and the mind is advanced (Wisdom), each level contains all the laws. If a person practices it as long as he can attain it, then one who fully practices it will attain fullness, I declare that the laws for this practice cannot be not effective. "

More than a hundred and fifty of the above things have gradually formed over the course of twenty years, through many different circumstances, different circumstances, with more and more modifications being added. So far, the Pātimokkha ministries have differed in terms of the total number of laws, but the same is still very similar in content. Currently, we distinguish Pàtimokkha in Pali and Sanskrit besides translations in Chinese and Tibetan. These are the Pātimokkha versions of Theravada (Venerable Theravada - Pàli), of Mula-Sarvastivàda (necessarily set - Sanskrit) and of Mahasangha (Sanskrit), in addition there is an incomplete version of Sarvastiva and the total number of 227, 258, 218 and 263 respectively. Among these, the Pàtimokkha of Theravada has the most popular and circulating system today and is the ancient version that can be kept at Thatgadha.

The following is a summary of the 227 precepts of Baal-da-balan of the Theravada (Theravàda-Pàtimokkha), divided into eight capacities, respectively:

1. Four French Ba-la-di (Pàràjika dhamma): The four most important measures, the violator is considered to completely lose the quality of monks, is seen as a person who has died, is exhausted, cannot live together. with Sangha, it must be done.

These are: 1) Sexual acts; 2) Stealing; 3) Murder; 4) Great ambition (lie that you are enlightened).

2. Thirteen measures of Sangha-old-lady-exam-sa (Sanghaddidesà dhamma): ie Sang-ru, such as the person about to die should be saved quickly. If the Bhikkhu-stilts commit this crime, it is immediately brought to the Sangha-ma to determine the crime, then the Bhikkhu-stilts is not allowed to attend the activities specified in the Sangha, temporarily lose the number of benefits, after it lived in solitude for six nights to repent and was finally brought to the Sangha of Ma, consisting of twenty people to commit sin.

These thirteen dharmas generally include acts of showing sexuality, but not to the point of being punished by Ba-la-di (from 1 to 4); matchmaking (5); arbitrarily applying for a clinic for themselves (6 and 7); other slander-monks (8 and 9); breaking up the Sangha (10 and 11); have bad behavior that tarnishes other people's houses (12); do not listen to the intervene properly (13).

3. Two legal uncertainties (Anivàka dhamma): Two cases of violation of a Bhikkhu-stilts by a faithful layman reported to Sangha. Then the monks and nuns met and determined the Bhikkhu-stilts. Because not yet determined right away is a crime because there must be the incident to Sangha-yang to determine the crime, so it is called a legal uncertainty.

4. Thirty French Ni-slapped-period-three-subject (Nissagiyà Pàcittya dhamma): Han translation is Ni-tát-period three-great-meaning, meaning Discharge, only the world about improper use some things like medicine (1, 2, 3, 4, 5, 6, 7, 8, 9, 10); tools (11, 12, 13, 14, 15); tools (23, 24, 25, 26, 27, 28, 29); bowls (21, 22); money (18, 19, 20) ... in quantity, size, material, etc.

Pham on this world, the Bhikkhu-stilts have to go before the Sangha to discharge the above items and then have to repent, if not, Bhikkhu-stilts are supposed to be hell.

5. Ninety-two French Three-Sutra (Pācittya dhamma): Three-story is translated as fallen. Bhikkhu-stilts that violate this precept must repent before the Sangha, otherwise they will be treated as hell.

These are the precepts: how to speak, to contact, to treat monks and nuns (1, 2, 3, 4, 12, 13, 53, 54, 55, 58, 59, 63, 64, 66 , 69, 70, 74, 75, 76, 78); for monks and nuns (21, 22, 24, 25, 26); for women (9, 30, 45); attitudes toward homeowners, behavior towards outsiders (7, 8, 42, 43, 44); daily activities such as eating, drinking, clothing, tools, tools (31, 32, 33, 34, 35, 37, 38, 62, 87, 88, 90, 91, 92); some sporadic activities (10, 11, 51, 56) etc.

6. Four French Ba-la-theme-amnesty-ni (Pàtidesanìỳa dhamma), translated meaning Too bad, ie repenting the mistake of stating his wrongs before another monks (there are many documents explaining that must repent before each Bhikkhu-stilts for a whole group of monks in residence.

These are the precepts that talk about: receiving the food of the monks and nuns (1);receive food at the monk's home in which the monks were present wrongly bring them (2); real life at a layman's house has a high level of study without the previous layman's request (3); receive food because the host brings to stay in Finland (distant danger).

7. The seventy-five dharmas They learn (Sekhiya dhamma): They learn as Han translated from Sekhiya, originally meaning training and learning. Dharma They learn are the dharma that monks must learn and practice. These are the terms of going, standing, lying, sitting, eating, drinking, sermon, expressing the moral behavior of the monks, the attitude of behaving in communication with the secular. These terms are not gender; Each article begins with: "I will not ...", that is what mindfulness needs to learn.However, if violated, other Bhikkhu-stilts in residence (if intentionally violated).

Those are the measures: the garment (from 1 to 4, and from 9 to 10); gestures, movements, work (5-8, 11-26, and 73-75); food consumption (from 27 to 56); Dharma practice when preaching to others (57-72).

8. Seven Dharma elimination (Adhikarana-samathà): The word Adhikarana means litigation, controversy, sparse law, from Samatha means silence, stop. Elimination is to stop, resolve, stop the controversy. Dharma elimination is the principle to solve all disagreements, arguing in Sangha. That is:

a) Monks and nuns (Sammukhà Vinàya): solve by the principle of presence. Crime must be done in accordance with the law, the law and the current gender. Old monks and nuns when they are guilty of having to face the accused monks.

b) Recite the Bhikkhu-ni (Sati Vinàya): solve by the principle of Sangha meeting with the presence of the Bhikkhu-stilts accused so that the Bhikkhu-stilts recall the incident that happened, presented clearly. Then Sangha decided. If the litigant is guilty, he will be punished according to the law; otherwise After that, no one can recall the problem of asking any more trouble.

c) Non-monks (Amùlha Vinàya): solve in case a Bhikkhu-stilts is crazy, insane, has committed many mistakes but then healed. Monks and nuns meet Yê-ma (White Four) and proclaim that Bhikkhu-stilts have healed, but the mistake that Bhikkhu-stilts have committed during the time of insane is not from here, that Bhikkhu-stilts is normal. in Increase them.Yet-ma finished no one was reminded of the old thing again.

d) Self-talk (Patinna Karanàm): to solve according to the principle of Sangha only analyze things in an impartial manner but not condemn a Bhikkhu-stilts if the Bhikkhu-stilts do not realize that they are guilty. If the crime is clear, the person still does not plead guilty, then the matter is resolved according to another principle of "multi-lingual" principle.

e) Multilingualism (Yebhuyyasikà): resolved by the opinion of the majority (by public vote or by way of voting).

f) Crime of the country (Tassa-papiyasikà): resolved in the case of guilt but kept trying to say crooked not necessarily guilty or not guilty. Then Sangha decided to behave by temporarily eliminating the Bhikkhu-stilts from the majority of activities, statutory benefits until the bhikkhu had pleaded guilty, then the Sangha reunited again ghost to sin for.

g) As Thao Phu Dia (Tina-Vattharaka): solve by overcoming all controversy (such as getting grass covered with dirty soil). When both residing in the country divided into two sides arguing, causing serious conflicts, can not be resolved in any other way. Then all monks of both groups were considered guilty. Sangha meets Yemma, decides that all must repent and from there no one can recall the old story again.

Above is a summary of the content of Bala-balm (Pàtimokkha), also known as the Bhikkhu-stilts, which can be considered to be a practice content to keep the body, speech, and mind in mind. . Gender is the first step, very basic to reach Dinh and Tue. The Buddha taught:

"The monks, live in the possession of virtue, in the possession of Bala-balm. Be overpowered with the dominion of Balazar-balm, in possession of righteous suspicion, see the danger of the smallest mistakes, handle them properly.Gather in the precept "(Central VI, Akankheya Sutra)

The Buddha also explained how the good-hearted monk in the cultivation of the precepts:

"The bhikkhus, a good-hearted monk in the discipline of discipline, have seven things. What is seven? - What does he know is a mistake; he knows what is a slight error; he knows What is a serious error, he is full of virtue and life that is dominated by Balas-wood-rubbing, perfect in virtue and majesty and gathered in school; meditation leads to ease in the present easily, without any difficulty, and because of contraband or, he can enter into the mind of liberation, liberation of non-contemplation and he knows and experiences for himself right away both in this life. "

"The monks, a skilled person in the precepts, there are seven things like that." (A-Jaw School, Business Travel)

The cultivation of the precepts is extremely important, because "whoever practices (the precepts) is able to attain as much as one attains the fullness of attainment is attained." But, considering the content of the Law, we see that the precepts promulgated by the Buddha depend on different conditions, the number of precepts in the other circles is not the same, the arrangement system is not tight, many circles seem too small and sporadic. That is enough to know that gender content is not as important as the spirit of preserving the precepts. Always aware of all his actions, the maintenance of the bases, keeping the body, the speech and the mind are the issues of mastering the rigid, rigid forms which are not in the spirit of Buddhism. When about to enter Great Nirvana, the Buddha has told the author of Ananda: "Hey Ananda, after I passed away, the Sangha can remove the small school" (Tang Chi IV,

The precepts fixed the form of treatment according to each crime. Crime and condemnation here have no sense of penance or punishment as a society. Buddhism does not conceive of a person who condemns or commends human behavior. The forms of "condemning" in the Sangha make it even more clear. Here, penance is essential. Guilty must repent. Repentance is to examine your own sins, but to identify your wrongs and bring yourself to dissect and evaluate yourself. On a decent level, the person who made the mistake saw his or her crime in a way that prevented him from studying. In general, in the ways in which the sins of the Sangha all behave, they lead to penance of the person himself. The fact that the person who is guilty is temporarily suspended from a number of increased activities or may have to stay in residence for a short period of time just for the convenience of repentance. In the case of crimes of Bala-di, being considered a "dead person", being removed from Sangha is a good thing, of course, because the person who committed such a serious error no longer has the quality of Monks. If the person is not punished by social law (such as the case of grandiose language, sex ...), he can still become a pure domestic Buddhist and still have many opportunities to achieve the Holy fruit.

The Buddhist monk who practices virtue is not only to avoid being guilty but also to have a more plausible, practical reason than to avoid being hindered in his practice. The content of the rule of law, though somewhat detailed, is formal, but because it is not the rules that are imposing, it is not enough to apply for all time and place. That is the reason why the sexes have different things about gender.The spirit of keeping the precepts, therefore, is clearly defined according to the Three Precepts, the three meanings of virtuous practice:

- The law of the precepts is about keeping the precepts according to the morality; 
- Taking good dhammas is taking good things as the basic precepts for practice; 
- Gender students are watching to benefit sentient beings as the precepts.

That is the spirit of self-interest and profit.

* * *

Study

Enlightenment is the study that leads to mental stability, purification of mind. The mind in the pure state is quiet, transparent, from which the concentration of an object becomes strong and clear. Perfect insight, Nirvana, cannot be experienced if the mind is not fixed. In other words, without concentration, without meditation, there is no Enlightenment, no Enlightenment. Concentration (Samàdhi) is often used in the same sense as Meditation (Jhàna, Meditation-na), meaning calm, contemplation. The Zen-Dinh compound word (Jhàna-Samàdhi) often refers to the method of making the mind quiet, bringing the mind to the state of concentration, the highest point of the mind. Simply put, meditation is mindfulness. Meditation takes the root meaning from Bhàvanà, meaning practice, spiritual development.

Dinh is often interpreted as a standstill, stability, to stop all disturbances, and is also translated as "Only". In this sense, scholars of Dinh, ie "Practitioner", cultivate according to three contents: Eightfold (eight forms), Four immeasurable minds (Tu, Bi, Hi, Discharge) and develop miraculous powers .

-  Eightfold (Jhàna):  or the Zen-na, eight levels of advancement of spirituality through the concentration of attention, condensing the mind into a Japanese point, gradually eliminating bad tendencies, reaching a feeling of bliss, peanut and continue to advance until it stops thinking and life, almost touching with nothing. It is the experience of the three realms, the precepts and the formless form by elaborately meditating with eight levels: 1. Sister meditation; 2. Second meditation; 3. Three meditation; 4. Four meditation; 5. No boundless origin; 6. Infinite boundless origin; 7. Landless property; 8. Non-ideal non-ideal.

-  Divine powers (Abhinnà):  developing the supernatural abilities inherent in each person, overcoming the rules of the phenomenal world and in this direction, the practitioner is free to relax.

-  Brahma-Vihàra (Brahma-Vihàra):  training emotions according to a good trend, developing an immeasurable mind about four aspects: 1) From (the desire for sentient beings to be happy); 2.) Bi (compassion for sentient beings); 3) Hehehe (happy to see sentient beings happy); 4) Discharge (renunciation, forgiveness of all).

Meditation and divine powers are monks that existed before the Buddha and many Taoists have attained great realms, the Buddha also recognized their effectiveness. By Himself, He reached the realm of this practice is Phi thought non-ideal origin, when He has not yet become a leader (study with Uddaka Ramaputta - Pros-momentum-old La-ma). On the one hand, the Buddha confirmed the source of happiness achieved by the above-mentioned practice, on the one hand, he also noted that the non-idealism is not liberation, Nirvana, which means that there is still samsara, and samādhi. often residing in this happy realm without going further to reach the ultimate liberation. He also confirmed that the spirit of divine powers did not bring liberation, sometimes it was useless, and even harmful, so he often forbade disciples to exercise divine powers and himself, he rarely used use.

The Buddha taught the Method of Meditation, which he practiced and realized himself, Tue-Intellectual Property (Vipassana). As previously stated, the vengeance in Buddhism is wisdom. So Gender study, Dinh learning is also Tue learning. The commentators often distinguish in meditation to have Dinh and Tue, consider them as two paths. Practitioners practice according to the Path to have a stable mind, then go to the Tue path; It is said that it is possible to go straight to Wisdom without going through Dinh. The word Định is used to refer to the said Bat Định, the meaning is narrower than the general meaning of Định. Concentration (Samatha) is unique to Zen only (to stop, be quiet) to distinguish between Vipassana and wisdom. But we have noticed from the beginning of the chapter that Gender, Concentration and Wisdom are the three aspects of this reality, so there cannot be any Wisdom without precepts and samadhi. Therefore, The meditation method of Buddha brought straight to Wisdom, to liberate, of course, he had to go through Dinh. With this method, the practitioner has gone all the way, of course, to enlightenment, attaining the ultimate wisdom, different from the Dinh method from before the Buddha, only bringing the highest realm of non-ideal non-idealism. land.

Obviously, depending on the nature of each person, one can come to the truth by many paths, by countless disciplines. The history of Buddhism has shown many different enlightened schools, described in the Sangha Elder (Theragàthà) and Elder Ni (Therigàthà), etc. Here, we consider a meditation practice that the primitive scriptures remind the most. That is the method of Mindfulness (Satipatthàna) - also known as Mindfulness - with the Satipatthàna (number 22 of Dìgha Nikàya and the number 10 of the Majjhima Nikàya) and scattered in many other places. This is a clear statement of four major contents of mindfulness topics, so it is also called the Sutra of Mindfulness. The four foundations of mindfulness are also mentioned in many other sutras such as: Instant Importance of Sutra (Ànàpànasatisuttam), Sutra Sutra (Dvedhàvitakka), Sutra Sutra (Vitakka-santhàba) ...

Satipatthàna is the most important and typical scriptures of the Theravada Meditation because the Buddha himself taught his monks and disciples. In the opening of the Sutra, the Buddha taught: "The monks, this is the only path (ekayano maggo) to bring sentient beings to purity, to overcome tribulations, to eradicate sorrow, to reach the Chief Justice. direct, attain Nirvana ".

Because of the importance of Satipatthana, we need to discuss more about the meaning and content of this text.

Satipatthàna is translated as Mindfulness, Mindfulness, Mindfulness, Awakening. Sati (Sanskrit: Smrti) Originally means memory, remembrance, often understood as attention, attention. Patthana means to put in, keep present. Satipatthana therefore means attention, is mindfulness awareness. The meaning of reflecting on the whole content of Kinh is attention, concentration and contemplation.

Satipatthàna is translated as Four Mindfulness, as stated, because it deals with the four great contents of mindfulness topics. These are: 1) Body (body, breath); 2) Life (feeling); 3) Mind (states of consciousness); 4) France (the contents of the mind).

In the body part, the subject of the breath, contemplating the postures of the body is the part which has the antagonistic character, which places the mind in Dinh. Other parts such as Quan Tho, Quan Tam, and French shops ... are the parts leading to Tue but the meaning of Dinh is always throughout. The whole of the Sutra leads the practitioner to penetrate the Buddha's teachings with his own experience, particularly the Four Noble Truths, the Dependent Origination, the Three Dharma Sutra (suffering, impermanence, non-self) ...

This is a natural, simple, rational and peaceful way of gathering, absolutely nothing is far from reality.

1. Body shop (Kàya)

The body of the body to recognize this body is a pseudo-body, the connection of many physical forms, nothing sacred, precious, not worth calling me, is mine, nothing to Called Fall, is a permanent soul, eternal.

a) Consume the breath (Ànàpànasati):  pay attention to the inhaled breath, how short and long it is to stabilize the mind, gradually enter the attention concentration, at the same time the practitioner, by concrete experience, understands the calculation impermanence, interdependent arising in the process of movement of the out and in breath.

- "Mindful, he inhaled, and attentive, he breathed out. Taking a long breath, he knew" I inhaled long. "Breathing out loud, he knew" I exhaled long. " , he knew "I took a short breath." Shortly exhaling, he knew "I exhaled short".

- "The whole body experience, I will inhale", he practiced like that. "Calming the activity of the body, I will breathe out", he practiced like that.

b) Contemplating the postures of the body:  Paying attention to every posture of the body such as walking, standing, sitting, lying, contracting, stretching ... from which the fake goods master the body and therefore the mind often speaks alternatively, get the mind in control. Paying attention to the posture of the body also makes the practitioner bored of his body, because according to Nyanaponika, pay attention to the postures of the body too many times, making us feel as boring as watching the private ones. of a puppet puppet. ( Nyanaponika, "The Heart of Buhist Meditation" )

"Again, the monks, a monk who is walking, knows that" I am going ", while standing knowing that" I am standing "; while sitting, knowing that" I am sitting ", while I am lying down, knowing that "I am lying"; or in which position his body is placed, he knows that the body is like that. "

c) Contemplating the functions of the body:  Right understanding (wisdom), by wisdom (pannà) by mindfulness (sati) about the functioning of the body. This is not the attentive attention of the postures of the body but the involvement in the activities of the body, thereby better understanding the non-self, impermanence of the body.

"Again, the monks, a monk while walking and while walking back and forth, he uses the willow on what he is doing; while he turns to look and when he looks away, he manipulating the willow on what you are doing, when you are bending and while stretching, he uses the will to do what he is doing, while eating, drinking, chewing, tasting, he uses the will when you are standing, lying, sitting, awake, talking, still, he uses his will to do what he is doing ".

d) Contemplating the disgust of the body:  Recognizing the body is just a sum of dirty, disgusting, nothing worth calling me, is mine, from there seeing that this body is Infinite ego, Impermanence, Suffering.

"Again, the Male-stilts, a Male-stilts visualize, about the body itself is covered with leather and full of dirty things, from the heel upwards and from the top of the head down that think : "This body includes hair, hair, nails, teeth, skin, tendons, marrow, body, heart, liver, diaphragm, tissue, spleen, lungs, small intestine, large intestine, intestinal membrane, stool, Bile, talk, pus, blood, sweat, solid fat, wet fat, saliva, water, joints, urine. "

e) Four great shops : Consist of the four basic elements that make up all matter, forming the human body, which are symbolically referred to as earth (solid), water (liquid), and wind (gas, the movement), fire (heat), from which understand the selflessness, the cause and conditions.

"Again, monks, a monk visualizes this very body according to the postures that it is set to, arranged in terms of the four elements:" In this body there is a great place, a water. great, great, great. "

f) Quan cemetery:  Quan a corpse in the graveyard to see its gradual disintegration, thus understanding the impermanence, the selflessness of the body, of all living beings ... ( At the time of the Buddha, in India, the bodies of the poor, the criminals ... lacked the means to burn, often discarded in the forest blocks reserved for them to self-disintegrate ...)

- "Again, these monks, when a Bhikkhu-stilts saw a dead body for one, two or three days, bloated, green, rotten was discarded in the graveyard ..."

- "When a Bhikkhu-stilts saw a dead body being dumped in a graveyard, there were crows, hawks, dogs, assassins or different species of bugs ...

- "... there is only one set with meat and blood that is connected by a ...

- "... only loose bones, scattered all over ...

- "... only the white bones, the color of the shell ...

- "... only bones that have been more than a year, lie in a pile ...

- "... only the broken bones remain and become dust ...

- "... Then he related his own body like this:" Indeed, my body is the same nature, then will become like that and will not escape it. ".

2. Life feeling (Vedana)

Contemplating the reception and expression of the sensory response to the stimulation of things, thereby receiving the conditions of cause of craving, grasping and understanding the conditions of suffering.

"The monks, a Bhikkhu-stilts when experiencing a feeling of joy, know," I can experience a pleasant feeling. "When experiencing an unpleasant feeling, know," I am experience a disturbing feeling "; when one experiences a feeling of unhappiness, without suffering, then he knows," I experience a feeling of unhappiness, without suffering "; when I experience a pleasant feeling materially, he knows, "I experience a pleasure of physical pleasure; when he experiences a spiritual feeling, he knows, "I can experience a feeling of spiritual enjoyment"; when experiencing an afflictive feeling of material ... mental ... unhappy, not physically disturbed, ... spiritually ... "

3. Mindfulness (Citta)

Considering the states of mind from which to develop the mind in a good way.

"The Bhikkhu-stilts, a Bhikkhu-stilts when the mind takes part in sex, knows that the mind has greed; when there is a mind that does not take part in the mind, the mind does not take part in the mind; there is a mind that is not angry ..., when there is a mind of ignorance ..., when there is a mind that is not shy ..., when the mind is in a state of photography ..., when the mind is in a mental state ..., when in the mood of development ..., when the mind is in a higher state ... when the mind is in a state of concentration ..., in the state of liberation ..., in the state of liberation, is the mind in state? rescue."

4. Dharma Restaurant (Dhamma)

Contemplating the object of the mind, taking it as a content of thinking, gradually bringing the righteous thinking to the righteousness, from which to solve the defilements and obstacles and develop the ability to realize.

a) Consistent in the hindrances (N ìvarana): Consist of  five barriers to obstruct the liberation: craving, anger, deep kissing (depressed, sleepy), repentance (fluctuations, disturbances) , suspect (doubtful).The meditators practice what is going on to receive it, to know how they arise, to destroy, how to know that they no longer arise ...

"The Bhikkhu-stilts, when there is craving, a Bhikkhu-stilts knows," In me there is craving "; or when there is no craving, he knows" In me there is no craving. " how he has not yet arisen, he knows how craving has arisen, how it has been eliminated, and how he knows that the craving that has been eliminated will not arise in the future. "

(For the four remaining hindrances, meditators also contemplate like that)

b) The five aggregates (Skhanda): Consist of the  five elements that make up the existence of human beings, from which the practitioner realizes that human existence is due to predestined relationships, does not find anything that can be called falling, all is just the process of continuous operation of conditions.

"The monks, a monk thinks" This is rupa; this is the arising of rupa, and this is the destruction of rupa.This is life ..., this is thought ..., this is onions ..., this is consciousness ... "

c) Six local origin and Six foreign lands (Àyatana): Consist of  six human functions (eyes, ears, nose, tongue, body, mind) and their six objects (form, sound, smell, taste) , insults, things) act back and forth to create knowledge; from there the practitioner realizes that all are conditioned, impermanent, non-self, and the bindings of suffering from which arise.

"The monks, a monk, knows the eyes and the form and the fetters (the bond; samyojana) is born because of these two things, how he knows how the fetters have not yet arisen. he knows how the fetters that have arisen are now destroyed and how he knows how the fetters that have been destroyed will not arise in the future ...

"He knows ears and sounds, and the fetters born by these two things ... ...

"He knows the nose ..., the tongue ..., the mind and the objects of the mind, and knows the fetters that arise because of these two things, he knows how the fetters have not yet arisen, how they arise; he knows how the fetters that have arisen are now eliminated and how he knows how the fetters that have been eliminated will not arise in the future. "

d) The Seven Senses of the Enlightenment (Bojhanga): Consist of the  seven elements that lead to enlightenment, from which the practitioner realizes to what extent his mind has developed and then attempts to reach the maximum of these seven elements. The seven elements are: 1) Mindfulness of the mind (element of mindfulness); 2) Trach dharma of sensory awareness (element of the causal truth of mental objects); 3) Diligence of the chi (factors of progressive energy, need), 4) Chien chi (factors of happiness); 5) Negligence and sensory awareness (element of serenity, lightness); 6) Determination of chi (concentration, concentration); 7) Discharge of the limbs (factors of letting go).

"The Bhikkhu-stilts, a Bhikkhu-stilts live, but the object of consciousness in the mind object (ie, contemplation) about seven senses is like?

"The Bhikkhu-stilts, when there is mindful feeling, he knows," In my mind, I have the feeling of the chi "or when there is no mindfulness, he knows," In me there is no mindfulness ", and the taste He knows how the mindfulness of this feeling arises, and how the mind-sense has arisen now fully develops. "

(For the remaining six senses, practitioners also contemplate like that).

e) Quan Tu sole (Sacca):  Quan four noble truths (the four truths of the saints), extremely important in Buddhism that in the first turning of the wheel of Dharma, the Buddha taught; from there, practitioners with their own experience, have the right view about life, understand the right path to liberation.

"The Bhikkhu-stilts, a Bhikkhu-stilts knows exactly according to the reality," This is suffering ", he knows exactly according to the reality." This is the cause of suffering "(Episode), he knows rightly according to reality. , "This is the cessation of suffering", he knows rightly according to the reality, "This is the way to the end of suffering" (Dao).

Above are the four Mindfulness that Satipatthàna mentioned. Body, mindfulness, mindfulness, and contemplation are very clear and specific contents of the scriptures, which are the basis and shape of meditation, from the time of Buddha. The original meditation followed, very simple, gentle, natural;The practice is also easy and gentle:

"The monks, a monk after coming to a forest, come to a tree, or go to an empty house, an empty place, sit down in an old-fashioned way, keep your body upright and Put mindful thoughts in front of (ready with attention).

"Mindful, he inhaled. Mindful, he breathed out ..."

As previously stated, the monks spend a lot of time daily meditating: each watch is separated from each other at night, the rest and wake up to walk and meditate; after lunch meditate again. You live in remote, remote residences; sometimes used throughout the day to meditate, or enter samadhi for many days. But as in the text of the scriptures, Meditation is not only in the sitting posture, but also in every position: walking, standing, lying ... through all movements of the body in life daily. Contemplative topics are aimed at themselves, through the experience and experience of practitioners, and these topics are also extended to others, ie internal and external. For example, in the body part, the scriptures say: "... As such,

Due to the constant contemplation, the higher the concentration, the practitioner goes on treating and contemplating the subject of contemplation, the experience of the subject is repeated over and over again at some point, the reality appears to the practitioner. Be honest and complete without practitioners' participation. There is this body, which is miserable, joyful, attainable ... without suffering, unhappy, witnesses ... Impermanence, selflessness are experienced to the maximum, leading to a relaxed attitude , self, calm and fullness, liberation.

After each topic of contemplation, the sutra always emphasizes the subject matter itself - it has now become a very concrete reality - with great attention. For example, about physical body, Kinh teaches:

"... He lives and admires the elements that arise in the body, he lives and contemplates the elements of destruction in the body. Or his mindfulness is established with the thought:" There is body I'm here "to the extent necessary for such understanding and attentiveness, and he lives, is free and not attached to anything in life. The bhikkhus, a Bhikkhu-stilts that live the body it is like that in the body "

Thus, meditation of the Buddha's time is Satiphatthàna, Niem Tâm, is the Four Foundations of mindfulness. This is the Dharma that leads directly to Wisdom, Liberation. At the end of Kinh, the Buddha taught:

"The Bhikkhu-stilts, who practice the four Mindfulness of this mind, in this way, for seven years, he can attain one of the two following: The Chief Justice of the mind (A-la-Han) in the life. This, or the Undefeated (A-na-jaw) if there is still a little bit of a report in the present.

"... The bhikkhus, don't talk for seven years, whoever practices these four Mindfulness, in this way for six years ..., for five years, for four years ..., for seven months, in six months ..., in one week, he may attain one of the following two fruits: the Chief Justice (A-la-Han) in this life, or the Undying fruit (Arahant). If there's a bit of news in the present "

"Because of that, I say, these monks, this is the only way to purify sentient beings, overcome tribulation and sorrow, eradicate suffering, attain the Holy Path, attain Niet - Table, that's Four Mindfulness. "

Four mindfulness is the subject of meditation by the disciples of the Buddha. The Buddha reminded the Four Mindfulness of Virtues many times during lectures, encouraging disciples to practice. And also with this topic, the false Religion-profit-waving, Section-contact-link, La-virtually-la ... contemplated and witnessed the result.

The following sutra, the Sutra Sutra (Central) also includes the content of the four foundations of mindfulness and is also deployed, opening the door to the development of meditation on the following:

"World Religion stay in Sàvatthi (Xa-guard), where the monastery of Her Monopoly (Ànathapindika), Ky-da garden (Jetavana). One morning, He woke up, covered him, brought the bowl into Sàvatthi alms. When he was walking, The Sun still looked straight and said to the Venerable, "What the past, present or future identity, in or out, near or far, needs to be looked at. in a nonchalant way with the thought: "This is not mine, this is not me, this is not my self."

"White World Religion, only consistent colors only?

"Hey Rahula, both life, thought, action and consciousness.

"False author Rahhula said to himself:" Whoever goes begging today when he has been advised by the Blessed One! "Then the false Religion came back, sat tight-old, kept his body upright and focused his thoughts.

"Venerable Sariputta saw Ton fake Rahhula like that and said:" Please concentrate on the breathing and breathing out, because it is very beneficial to practice like that. "

"In the afternoon, Venerable Ràhula stood up and went to the Blessed One, asked him how to practice meditation to meditate on the breath of breath and the breath out.

"Hey Rahula, whatever is hard and firm in human body such as hair, nails, teeth, skin, meat, etc., is called a soil element. Water contains honey, sputum, drool, pus, blood, sweat. etc. The Fire element includes things that warm, burn, and burn to create the digestion of food and drink.The element of Wind is vapor in the body moving up and down, slightly in the lower abdomen and stomach, Vapor movement from one part to the other, inhaling slightly and breathing out of the lungs And finally, Empty element Not including the pipes of the ear, nose, mouth and esophagus, but food and drink These five elements fit into the five external elements into five great elements, all of which must be viewed objectively with willow, with the thought that: "This its not I, this is not me, this is not my self "- With such a willful attitude,

"Hey Rahula, practice like Earth - because people throw clean and dirty things, feces and urine, talks, drool, blood, and pus on the ground, but the soil is not frustrating, not disgusting. And for You keep your mind like the earth so there is no sad joy that invades or clings to You.

"Also, You need to practice mind like Water, because people throw clean things, dirty things into the water, but Water is not frustrating, not disgusting ... Also, like Fire ..., like the Wind. .. like Space ...

"Hey Rahula, please cultivate the mind, because if you cultivate like that, you will decrease; practice the mind of Bi, because the practice of such rebellion will diminish; reduce the practice of the mind, because the practice of such conflict will diminish ...

"... Practice contemplating the breath ... A bhikkhu goes to a forest, or a tree, or an empty house, sitting in an old-fashioned position, concentration ... Mindfulness, he inhale and exhale When he breathes in or out for a long time, he knows that he is breathing in and exhaling long. Also, when he breathes in and takes short breaths, he knows he breathes in and out of breath. ... "

The content of the above text is still the content of the Satipatthàna Sutra as discussed, but here is also added to the practice of the Four Immeasurable Minds to strengthen the concentration. And in particular, the Sutra also implements the development of the mind towards normality, indifference, selflessness, equality and non-acceptance. This tendency to practice is later developed strongly and brightly in Mahayana, especially in Zen Buddhism in China, Japan, and Vietnam. So, say Satiphatthana is "The unique path" is to say in the sense that it includes every path, every right meditation method.

* * *

Wisdom

All the teachings that the Buddha spread in forty-five years are all intended to lead people to liberation.The content of Wisdom is the whole of that doctrine, including enough Precepts and Enlightenment.The content of the Buddha's teaching is a strict system, so that we can start learning from anywhere of that system and then have to go through the whole system.

The content presented here is not a summary of the basic Buddhist doctrine, nor is it a list of each topic of the doctrinal content, but only to recall the outline of outstanding issues. , has a specific characteristic of Buddha's time. In that spirit, we will briefly present the Four Noble Truths, including the Five Aggregates, the Ten Noble Truths.

The Four Noble Truths (Cattàri Ariyasaccàni)

The Four Noble Truths are the four truths that the Buddha gave preaching to the Bhikkhu-stilts, the group of Venerable Kieu-tran-like (Kodannà) during the first turning of the Dharma wheel, Isipatana, Baranasì (Ba-la-complaint). These four truths are the Noble Truths (Dukkha), the Noble Truths (Samudaya), the Noble Truths (Nirodha) and the Noble Truths (Magga). The four emperors are extremely important teachings. Talking about Buddhist teachings is speaking of the four emperors. We find the Four Noble Truths that the Buddha mentioned many places in the Sutra: Sutra of Sutra III, Trung A-jaw 31, Kinh Tieu Bo, Presbyterian Sangha, Tuong Kinh Vong, etc. Venerable Sàriputa praised the Four Noble teachings as follows:

"This venerable monk, such as all the footprints of all animals, is photographed in elephant footprints, because this footprint is the largest of all the great footprints. all good deeds are concentrated in the Four Noble Truths ".

The Four Noble Truths include all cosmological, human, philosophical and religious views:

- Suffering: To  receive life is suffering. Suffering is a reality of life. This is an objective perception, not a pessimistic, depressing meaning, not an evaluation, not moral or critical.

"Being miserable, old is suffering, illness is suffering, death is suffering, sadness is misery, pain, sorrow, despair is suffering; in short, the five aggregates of suffering are suffering".

- The Noble  Truth : The Noble Truth is the truth about the cause of suffering, which is the thirst (Tanhà). "It is this thirst that leads to the re-existence (ponobhàvikà) connected with desire, to seek joy in this place and there, meaning the craving for sex (craving), thirsting for existence (loving kindness). , thirst for non-existence (infinite love) "

But craving arises from sex. Eyes, ears, nose, tongue, body and mind (six bases) with their objects (six ceilings) exist and act on each other, sexuality exists, from which craving arises.

- Kill the Empire:  The cessation of suffering is Kill, it is Nirvana. Termination of suffering is the cessation of samsara and samsara. Nirvana is the true non-expressive non-expressive nature of words, mentioned only by negative descriptions that negate every compound.

Nirvana is the ultimate liberation, the end of the practice.

- The Noble Truth:  is the path leading to the cessation of suffering, to the end of Nibbana. It is the Noble Eightfold Path (Ariya Atthangika-Magga): 1) Right view (seeing, understanding rightly and rightly); 2) Right thinking (right thinking, righteousness); 3) Right speech (right speech, righteousness); 4) Right karma (right and proper work); 5) Right livelihood (right way, right career, right way); 6) Right Effort (effort to practice properly, rightly); 7) Mindfulness (mindfulness is right and right); 8) Right concentration (right meditation, right practice).

The Noble Eightfold Path is a part of the eight products of Thirty-seven assistant products (Bon Niem tu, Bon Chanh can, Bon Nhu y su, Nam Can, Nam Luc, Bay Giac chi and Tam Thanh) are contents of practice. Meditation. The Noble Eightfold Path belongs to the Dhamma part, and of course belongs to the Tue of learning according to the concept of the Noble Eightfold Path in terms of reality or theory, in the sense of relative victory. And, in a relative way, it can be said: Right view and Right thought of the Wisdom (group of Wisdom: Panna-khandha); Right speech, Right action, Right livelihood of Gender (Sìla); Right Effort, Mindfulness and Right Concentration of Concentration (Jhàna). The Noble Eightfold Path, as well as the Thirty-seven Dhamma products, listed here are meant to tell the learning to have Wisdom, and the Wisdom will be promoted by meditation, by practicing.

Dependent Origination (Paticca-Samuppàda):

Dependent Origination is the truth that the Buddha while meditating under the Bodhi Tree discovered and became a great Enlightenment. Dependent origination is the operation of all things. This is a continuous circle of continuous links that creates the existence of the universe, creating reincarnation in the past, present and future. This is the causal operation of the twelve divisions which are the result of the preceding part and the cause of the following: "Due to ignorance, Abhidharma; due to the Awakening, having the Identity of Birth, due to the Identity, the birth of Luc, due to Luc's entry, the arising of the Birth, the Emotional, the Life-giving, the Life, the Ai-born, the Ai; Born, by Friendship with Birth, by Birth, with Aging, Death, Sorrow, Compassion, Suffering, Prosperity, Bravery, or the whole of Suffering. (Samyutta II)

Ignorance is given to start the twelve conditions. Ignorance is darkness, accept ego, ignorance from countless previous lives. Because the twelve causes and conditions link together in the circle of cause and effect, it is only necessary to eradicate one of the twelve parts of the cycle of samsara, the rest of the limbs have no reason to exist. Now ignorance is said to be the first because to emphasize the meaning in terms of Intellectuals, including learning requirements to achieve Wisdom.

Ly Duyen pronounced the Buddha summarized in the Buddhist theory of the Dharma:

"Because this is present, the other is present. Because this is not present, the other is not present. Because of this birth, the other is born. Because of this destruction, the other kills" (School of III, Samyutta II)

It is clear that the doctrine of dependent origination is the most eloquent determination that: "The dhammas are born by the Pratyekabuddha," and therefore, there is no possibility of any self-nature, no creation of the Supreme Being. When Venerable Ananda praised the doctrine of dependent origination, the Buddha also taught:

"Hey Ananda, it is because of not being enlightened, not understanding the doctrine of Dependent Origination, so beings are currently confused like a cocoon, tangled like a spool, like Munja grass and Babaja reeds, unable to come out from misery, evil, fallen, mortal ". (Kinh Dai coast, Truong Bo)

Five prime aggregates (Panca Kkhandha)

The Year of the Dead is the five elements that make up the physical and psychological existence of people. These are: Sac (form Sac), Tho (receiving), Tuong (ability, experience, remembrance, remembering ...), Hanh (the operation of body, words and thoughts), Thuc (intention) consciousness, understanding, recognizing the existence of dharmas. These five elements are formed by the contact of the six senses (eyes, ears, nose, tongue, body and mind) with their object (form, sound, smell, taste, object are touched, the impact phenomena). This contact makes one accept each element, forming the five aggregates, from which the idea of ​​a self-arising. The reason for the attachment of attachment is due to craving, craving, which is due to a part of the twelve elements of predestination presented in the dependent origination. So the causal conditions arise, the world of enlightened phenomena arises, and the whole suffering arises. The Buddha taught: "In short, the five clinging aggregates are suffering "and," What are the monks and suffering? It is the five aggregates of aggregates. "

Three Dharmakaya (Tri Lakkhana)

Three Dharma Sutra are three outstanding features of Buddhism. This is the nature of the phenomenal world: Suffering (Dukkha, Impermanence (Anicca), Anattà (Anattà).

Suffering is first in the Four Noble Truths, a reality of life. "Life is suffering" is a right, objective, true humanity.

Impermanence is unsustainability, change, arising, turning into, destroying, the constant turning of things. In the phenomenal world, the transitional operation always happens, something that cannot be found is permanent, unchanging, absolute, stable. The existence of all beings, of sentient beings is a continuous, smooth process.

Selflessness is without an eternal nature, without an absolute subject, without an eternal soul, without an eternal creator. Because things are due to predestined relationships, the existence of a thing, every being is an existence in relation, created by the conditions of predestined relationships. Because this body consists of four great combinations, because the five aggregates shape the existence in the predestined mechanism, the existence of man is anatta.

Suffering and impermanence are two characteristics that are relatively easy to be accepted. Nobody in the world has ever tasted suffering; The changes, the transformations of things, of themselves are relatively noticeable. The changing and impermanent nature of everything is scientifically proven. But the nature of selflessness is often difficult to be accepted. Due to ignorance, craving, people accept ego for many generations; due to the desire to exist, to exist, out of fear of nothingness, of fear of losing possessions, losing self ..., people try to create something of their eternity, connected with like God, like an Ego or an Immortal Soul.

The Dhammapada has three very important statements about the Three Dharma Seals. These are verses 5, 6, 7 in chapter 20 (v. 277, 278 and 279):

"All compounded things are impermanent." 
"All compounded elements are suffering." 
"All dhammas are selfless."

"All actions are impermanent, the actions are suffering, the dharmas are non-self."

In the first sermon for the five monks and nuns of the Venerable Kwan-Chen, like in the Isipatana forest, Baranasì, after preaching about the four emperors, the Buddha immediately explained about Anatta with a very specific, tight analysis close to the five aggregates, related to the impermanence, suffering of human existence. In short, this is an exemplary sermon on the Three Dharma Seals:

And World Religion told the five monks as follows:

"The Bhikkhu-stilts, this body (ie Sac) is not Falling. The monks, if the body is Fallen, the body is not sick, and one can say:" The body of I must be like this, my body should not be like that. ”But these monks, because the body cannot be Self, so the body is sick, and one cannot say:" The body of I have to be like this, my body is not like that. "

"The Bhikkhu-stilts, feeling (Life) is not Falling. The Bhikkhu-stilts, if feeling is Falling, the feeling is not suffering, and one can say:" My feeling like that behold, my feeling is not like that. ”But this monks, because feeling is not self, therefore feeling suffering, and one cannot say:" My feeling must be like like this, my feeling is not like that. "

"The Bhikkhu-stilts, Thought is not self. The Bhikkhu-stilts, if Thought is Falling, then Thought is not suffering, and one can say:" Our thoughts must be like this, our thoughts should not be like that ". But, this bhikkhus, because of Thought is not self, therefore suffering is suffering, and people cannot say:" Our thoughts must be like this, our thoughts should not be like that. "

"The Bhikkhu-stilts, The Onion is not Falling. The Bhikkhu-stilts, If the Act is Falling, Action is not suffering, and one can say that:" My actions must be like this, Onions of do not be like that "." But, this bhikkhus, because the act is not self, so the act is suffering, and one cannot say: "My act must be like this, our act should not be like that. "

"The Bhikkhu-stilts, The Awakening is not Falling. The Bhikkhu-stilts, if Awakening is Falling, Consciousness is not wrong, and one can say:" My consciousness must be like this, My consciousness should not be like that. But this monks, because Thuc is not Falling, so Consciousness is wrong, and one cannot say: "My consciousness must be like this, My consciousness should not be like that."

"The Bhikkhu-stilts, what do you think about Lust, Lust is impermanent or impermanent?"

- "White World Religion, Sac is impermanent."

- "What is impermanent is Suffering or Lac?"

- "The White World, what impermanence is suffering."

- "Yes, what impermanence, suffering, change, one can say:" It is mine, I am that, that is my self "?

- "White World Religion, can not be told like that".

- "The monks, how do you think about Longevity (and the Idea, Action, and Consciousness)? Are they often permanent or impermanent?"

(Similar to the teachings on Sac ...).

"Again, the Bhikkhu-monks, what belongs to the Form (Life, Thought, Action, Formation) in the past, present, future, in or out, rough or strong, strong or weak, low or high, far I am not that, that is not my Self, It is something that those with wisdom must know in a real way. like that, he is the intellectual, the noble listener, he is far away from Lust, Life, Thought, Action, and Enlightenment When he leaves like that, he goes beyond craving, and through eradicating craving In liberation, he knows that he is liberated, no longer reborn, the sacredness is attained, the virtue has attained. He no longer returns to this life; he knows. "

Psychologically, accepting selflessness is a courage, but anatta is the essence of all things, whether people accept or not accept, selflessness is reality. One time, a Bhikkhu-monk asked the Buddha if there were any cases where people were afraid because they could not find what was permanent in themselves, the Buddha taught:

"Yes, this is the case for monks and bhikkhus. One person has the following thought:" This universe is this self, after death we will be that, often constant, existent, eternal, non-existent. turn and we will be like that forever. "Then he heard Tathagata or one of the disciples of Tathagata preaching about the eradication of all reasoning, the quenching of thirst, the separation, cessation Then, Nirvana, then he thought: "Then I will become nothingness, will be destroyed, will not exist anymore." Then he moaned, worried, sorrowful, beating his chest. but mourning and becoming wild, so, monks, there are cases where people are worried because they cannot find what is always in themselves. 

... Then the Buddha taught:

"The monks, accept a theory of souls that do not cause misery, melancholy, pain, the brain for those who accept it. But, hey, monks, do you find it? Is it a theory of such a soul, a theory that does not cause misery, melancholy, pain, or brain damage to the person who accepts it?

- "White World Religion, certainly cannot be found."

- "I too, this bhikkhus, I cannot find a theory of the soul without suffering, melancholy, grief, suffering for the person who accepts it".

Feeling a self is often the result of a process of experiencing feeling, causing the illusion that there is an ego to accept feelings, or the illusion that a self receives a feeling, or an illusion that a self is feeling. In fact there is only feeling without feeling. The ultimate problem is: Feelings are not self, and no self possesses feelings. Buddha analyzed this very clearly:

"... Again, one may think that the soul is the feeling, not the feeling, or not the feeling nor the feeling, but the soul possesses the feeling. If it is If one confirms such things, they should ask: - There are three types of feelings in the feeling: Lac, Suffering, Not lost, which souls do you feel? When we have this feeling, we have no feeling. Moreover, the feelings are impermanent, depending on the predestined conditions, which are, from one or more causes, decayed, temporary, disintegrated, terminated. that: "This is my soul", when that end is lost, he will think: "My soul has passed away." Such a thinker sees his soul as something impermanence in this world, a mixture h p happiness and unhappiness, have beginnings, has ended,

"If anyone confirms that the soul is not feeling, then you should ask:" If you do not feel, can you say that you exist? "He will not say so. , and thus such confirmation is not acceptable "

"And, if anyone confirms that the soul possesses feelings, then you should ask:" If all types of feelings stop, there will be no experience of feeling; Now can you tell me that He exists? "He will not be acceptable."

This text emphasizes the unequivocally rejecting all ideas about self. Trying to find a self is just a waste of effort, because reality is No-self. The path to eliminate suffering is the path of No-self.Selflessness is the nature of reality, of the cessation of suffering. The Buddha has depending on the circumstances, the essence of sentient beings, and his disciples, but opens a lot of ways to the Path of Wisdom through an extremely strict and rich teaching system. But due to the limitations of the learners' qualifications, due to language restrictions, worldly thinking, many problems (worldly thinking problems) have not been opened. It is an objective reality. As long as sentient beings practice according to the doctrine, Wisdom will radiate, and all worldly thoughts will disintegrate, leave, because it is only "problem pseudo" of an entire scene surrounding all beings. not enlightened.

The Buddha's saving message came to mankind, developed by Himself within half a century. With the language, the limited method of man, He has revealed the truth. And, very caring, compassionate, He noted that what he knew as leaves in the forest, what he preached just like holding the leaves in his hand. It is a word of encouragement and encouragement for disciples to be diligent in practicing the truth. Thus enough to know that Buddhism does not cover the whole scriptures, in all the teachings of the Buddha. The learning that leads to Wisdom focuses on the practice and practice; Wisdom is a learning practice.

The following section of the Sutra of the Sutra, recounts the fact that some Bhikkhu-stilts asked for permission from the Buddha to travel far away, where there were many wise sages. The Buddha taught the monks to come to Sariputta before leaving. Venerable Sariputta prepares the monks and some questions and answers are considered brief, most specific about Buddhist studies.

"Hey Sage, when the Sage ranks ask:" What does the Venerable Master's teacher say?What statement? then how should the Sages answer to not distort the teachings of the Blessed One?

"Being asked so, the Venerable Sisters must answer:" Our Master is talking about the thing of submission and greed. "

"... What is sex and greed for what?

"... Submissive and greedy things for Sac, Life, Thought, Action and Consciousness.

"- But because of the dangers, the Master of the Religion speaks of the thing of submission and attachment to the five aggregates?

"- For the five khandhas, who have not yet been deliberately greedy, passionate, thirsty, when Sac, Life, Thought, Action and Consciousness are changed, other changes will arise in sorrow, compassion, suffering, and brain. This venerable monk, seeing this danger for Sac, Life, Thought, Onions and Consciousness, our Enlightenment Master speaks of the things of submission and greed.

"- But because of the benefits, the Master of the Venerable Master refers to the thing of sexual service and greed for the Lust, Life, Thought, Action and consciousness"

"- For Sac, Life, Thought, Action and Consciousness, anyone who has renunciated love ..., then when Sac, Life, Thought, Enlightenment and Consciousness disappear, it will not arise in sorrow, compassion, suffering, favor, brain Because of seeing this benefit, our Master of Ethics speaks of the thing of sexual desire, greed for the Sac, Life, Thought, Action and Consciousness ". 

Both the content of the Four Noble Truths have been reduced, emphasizing the practicality, the practice of Buddhist studies, being venerated Sariputta (Xa-profit-waving), the great disciple of the Buddha is considered the Wisdom Wisdom. the most in his disciples, raised: The thing of submission  to the five khandhas to kill suffering, from there comes the Liberation, Nirvana . This is a weak yoke for Buddhism.

Many argue that Buddhism is negative because it includes so many denials, antidotes from theory to practice, so the path to Wisdom is a negative path. The word "negative" often has a bad meaning so such a statement does not please Buddhists. Let's calm down and realize that the first one is declared Buddha by Suffering. Beings are suffering like people are sick. Healing is a negative in the usual sense, and also in this sense, treatment and treatment can only be negative. Secondly, gender phenomena, both unrealistic due to karmic affinities, the elimination of miserable mistakes in the form of negativity is negative. But, the Buddhist spirit of practice and criticism is composed of a long series of negatives, negatives and negatives therefore, it is not possible to make a general judgment through a smooth assessment of each individual factor that seems negative. Finally, the true positive meaning lies in the areas where it is difficult to say in language, words, examples in meditation with discharge, in consistency, with the promotion of insight knowledge, and wisdom. ultimate perfection, enlightenment Nirvana can only be achieved in meditation with a real positive direction.

All the arguments to deny the Self, all negative words to describe Nirvana ... are things "not to be" once you have to use the limited language of man. In the next chapter, when it comes to testimonies, we must return to this problem, at a higher level. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.13/5/2019.