Dharma and Happiness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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1.   OUR BUDDHISM

I.  The Buddha with the  sole purpose of saving suffering, birth

Buddha, the oil in the palace, many sensual enjoyment, but Ng who sees  the suffering of birth, l Austria, sickness and death  e è heavy on human life. So he  e ã renounce the throne, renunciation, search for  dd is entitled to methods for helping to men living beings. The Bible Prayer (No. 26, Central Sutta I, 163) states: "Having not become the  Enlightened One, when you are also a Bodhisattva, you are born by yourself. After knowing the dangers of being born, seek the unborn, supreme peace from suffering, Nirvana;  himself being old ...  myself sick ...  yourself killed . . .  yourself be sad ... being contaminated by oneself ...  After knowing the dangers of being old ...  being sick ...  dying ...  being sad ... After knowing the dangers of being contaminated, please seek the not defiled, supreme peace from suffering, Nirvana. "When He the  Act, under the Bodhi tree, ie l à He  e ã found  to be the practice, helping Ng Ai  rid the sufferings of birth, gi à, illness, death. In  that  sermon  the birth, ie l à sermon subjects sufferings, which he  e ã enlightened, just to  take out suffering and bring peace to them Ngì, from the renunciation,  until entering Nibbana , He never forgot the  purpose of saving suffering, the birth of him . Teachings later highlight the mood of a Career  Guru nagging b Daniel heart responsible for helping  the birth of Ng ai:  " Hey monks, then and now, I only speak the suffering and the end of suffering ( Trung Kinh Kinh I, 140 ) ". This teaching  Buddha repeated many times, in the scriptures of Ngai.

He  is described as a masters, always bring happiness, peace for all beings:  "A sentient being si dominant,  e ã born in  life, v ì happy for sentient beings, because compassion for  life, for the sake, for the sake of happiness, for the welfare of gods and humans  ( Trung Kinh I, 83 ) ". Venerable Meditation Udayi while  in solitude, said l Israel praises  the Buddha: "Bhagavan really l à're  e ã  except more suffering for our approach. Bhagavan really l à're  e ã bring more optimism to our law. Bhagavan really is the  e ã except for many unwholesome for us. Bhagavan really l à're  e ã  bring up good for us ( Central Business II, 448A ). "Word of encouragement of  the Buddha for 60're Arhat nipple Israel, recommends traveling  to lecture France's level of birth, lamenting the compassionate heart to save suffering,  the birth of Ngai:  "Hey monks, travel, for the sake of the masses, for the peace of the masses, and the compassion for  life. , for the sake, for the sake of happiness, for the welfare of the devas and the human race (Samyutta I, 128). "  Another very  special statement of the Lord, expressing his disputed attitude  than lose by Ng Ai for anyone. Ng Ai sermon solely  unique destination l à easing slightly the  suffering of the people concerned who have attained the birth:  "Bhikkhus, I do not dispute with  his life, only life dispute with Me. N ày of Pi On stilts, people say France does not dispute with anyone in  life "  ( Samyutta III, 165 ). Therefore, the images Career  guru we l à pictures of an always leisurely, no anxiety, no fear, no negativity, on  e quieter only nurture kindness, mercy beings , such as  e ã  described in b Ai Ke follows  here:

"When you wake not worry,
when to sleep without fear,
On  e Smoothly does not start up,
negativity bother me.
I do not see the harm
Somewhere in  my life. So I slept,
Tam from injured people."  (CIDK I ,  136)

Thus, Compassion for saving sentient beings is  the main motive that made him ordained,  enlightened, enlightened, and preached as the red thread  throughout his life since his  birth to enter Nirvana . of 45 years of propaganda. V game so well,  Buddha is our honored l à  du c From the Fathers, the good father forever, and  director Ng Ai  was featured l à  religion of compassion for helping.

II. Through personal experience, he found the  way to  liberation for himself and for everyone.

Buddha l à're  masters e ã himself discovered  was the practice of liberation through personal experience, no one taught to Ng Ai, nobody impart to Him, not by god start, nor must be the embodiment or incarnation of any  divine being . He is a person like us, but it is through personal self-help that he finds  the way of liberation.

After  this, l à experiences  recorded on the life full of pleasures, as Buddha c On is the Crown Prince, Prince  of Buddha on the issue of birth, l Austria, sickness and death, and  for three ki êu side of youth, not sick and of life:

"Bhikkhus, I am  nurtured delicately, supreme nourishment is delicate, salvation is nourished. O bhikkhus, in My Father's house, the lakes  were built , in a lake with blue lotus, in a lake with lotus  red, in a lake of white lotus. All serve Me. not a genus of Israel  e eat we use, the monks, is not from Kasi  to. By fabric K ASI as blouses, cloth Kasi as internal medicine, cloth Kasi is the upper robe.  a smooth and increasingly whites  sheltered for me to avoid touching the cold, heat, dust, grass, or fog. N ày monks, three long  e Ai  was built for me, one for m rushed winter, one for summer, one for rainy season. And I, the monks, in long  e, who buys the rain, in 4 months,  the female musicians are bound, I can not come down. To me, bhikkhus, to  be so rich with such wealth, to be so  delicately nourished, I  think, "The ordinary man listens to himself being old, does not overcome. when old, when they see others getting old, they are annoyed, ashamed, disgusted, forgetting that they are the same: "I am also old, cannot overcome my old age, when I see other people grow old, I may be upset, Shame and disgust? That is not worthy  of me . "After contemplating on Me like this, bhikkhus, the arrogance of youth in youth  is given.perfect elimination. The ordinary man who listens to himself is ill, cannot overcome it, when he sees others who are ill, is annoyed, ashamed, disgusted, forgets that he is the same: "I am also sick, I cannot overcome it. sick, when you see others sick, Can we be bothered, ashamed, disgusting? So that's not worthy  of Me . " After contemplating on Me thus, bhikkhus, the arrogance of no disease in no disease  is completely suppressed. The ordinary man who listens to himself dies, does not overcome death, sees others die, is annoyed, ashamed, disgusted, forgets that he is the same: "I am also dead, I cannot overcome death, When we see others die, can we be bothered, ashamed, disgusting? So it's not  worth it for us. ”ày monks, the pride of life in life  is the exception or safe "(T antenna Chi  Nikaya I, 162-163)".

In  passages tr Israel, we see clearly  the Buddha of us when the c gift of the Crown Prince,  to enjoy pleasures in life are not so sensual that l warm drunk  wrecked si m ê, still aware  that birth , gi à, illness, death still  is e è heavy on the lives of people, and therefore  the exception is three ki êu chronic: arrogance of youth in youth, pride of not sick not sick, supercilious the side of life in life.

It is because in my experience the pleasures in  life, it is by observing lucid on the situation of gi à, illness, death of yourself and everyone, so  the Buddha of us overcome ki êu side of youth, of no disease, of life,  so that after this renunciation, renunciation  .

When he decided  to give up his throne , jewels, beautiful wife  , young son, and enlightened enlightenment, we heard the Buddha tell through his study with Alàra Kàlama and Udaka Ràmaputta, two pagan  teachers. famous at the time, v à later, the personal experience of  the Buddha, the school director with Al ara Kalama as Bible Bridge  (Middle I, 164B)  e ã cleverly says, "Hey monks, Then I  went to Al Ara Kàlama, after  arriving, I said to Al Ara Kālama: " To the degree of the pseudo-Kālama  , he cultivated himself, realized,  attained and proclaimed this dharma?" Monks,  say so, Alāra Kàlama declares no ownership of the country. Then, monks, I thought: "Not only does Alàra Kàlama have faith, I also have faith; not only is Alàra Kàlama diligent, I also have diligence; not only Alàra Kàlama has recited, I am also have thoughts; not only Alara Kalama have  to, I also have to; not just Al ara Kalama have wisdom, I also have wisdom. So I try to witness to  be legal m à Alara Kalama, after self-knowledge, self certificate, self-  assessment, has declared ". Then the monks, not long, I am self-aware, self-realized, self-  attain the dharma quickly, I dwell. O bhikkhus, then I thought to myself, "This Dharma is not directed  at boredom,  cessation, tranquility, wisdom, enlightenment, Nibbāna."àn, but only  leads to the attainment of non-ownership of the land ”. So, nuns, I do not respect that dharma and boring it, I leave  . "

Next  to an ascetic lifestyle,  the Buddha himself maintained the practice for 6 years, based on his personal experience. The following paragraphs describe the well eat less of Ng Ai, the unfortunate makes Bhagavan emaciated, only skin and bones as  e ã  described in the snow walls painted, carved recorded asceticism special  Germany World Religion :

" Because I  eat too little, arms and legs I became th him as the grass, or the  burning of vines wither. V ì I  eat too little, b hiding my becoming like toenails camel  e à. For I  eat too little, the backbone of the I  exhibit like a string through. Because I  eat too little, ribs skinny m ons I like rafters, columns one floor disrepair. Because I  eat too little, n Daniel pupil dragon My linen lies deep in my eye's eye; it's like the glitter of water lies deep in a deep well, Because I  eat too little, My scalp becomes pale and dry like a bitter pumpkin. White rice is cooked before it is cooked, it is made hot by the hot windeat arid. "  "Sariputta, if I think:" Let me touch the belly skin ", the spine itself is grabbed. If I think:" Let's touch the spine ", the stomach skin is grabbed by Me. Because I  eat too little, n Israel is Sariputta, my belly skin  to cling backbone. n ày Sariputta, if I thought, "I  defecated" or "urinate", th ì I collapsed, face down on  the ground. V ì I  eat too little, n ày Sariputta, if I want to appease the relatives I, hand massage the limbs, the hair decay, loss from the body I ".  (Business Use from Hong, Central Business I, 80 ).

Our Buddha himself performed asceticism on his own, and six years of practice had no results, he resolutely gave up asceticism and started  towards the practice of Zen, as  the following passage clearly states:  "Hey Aggivessana, then I think the following: I know while my father of the Sakka lineage  is plowing, and I  am sitting in the shade, under the tree Di Smooth Phu  , I ly sex, cup of akusala, evidence and first meditation, a state of bliss caused by sexual separation, has a range of four. " When I dwell like that, I think, " This path , can it  lead to enlightenment?" And this Aggivessana, following that thought, this consciousness arose in Me: " This is lA  path leads to enlightenment. " (Chinese Central  Sutta I, 240B).

From this personal experience,  the Buddha renounced asceticism, upheld meditation  , attained the First Meditation, the Second Meditation, the Third Meditation, the fourth Meditation, and attained the Intelligent Enlightenment, the Enlightenment .

Buddha says next:  "And with the mind  calm, pure pure, not contaminated, not bothering n Austria, highly skilful, easy to use, solid, calm like that, I afferent  to illegally take place.  I know as true: " This is l à Suffering"; We know as truth: " This l à Suffering"; We know as truth: " This l à Cessation of Death"; We know like the truth: " Here l à A  path to suffering  knows. "We know as true:" This is the illegal or "; We know the truth:" This is illegal or practice "; We know the truth:" This is the  removal  of illegal or "; We know the truth: "This is baby road leading to contraband or destruction ”. Thanks to such knowledge, such awareness, our mind is free of illicit sex, from illegal property, from illegal ignorance. For autologous e ã liberation so, start up position of understanding: "I  e ã liberation". It said: "Birth  e ã advantage, virtues  e ã city, what to do  e ã do. No longer revert back to this state again." (Chinese Central Sutta I, 248).

Thus, also with personal experience, renouncing asceticism, practicing meditation  , developing wisdom, our masters attain the attainment of Right  Enlightenment and become  Buddha. Here we see that the guru  did not ask a guardian for guidance, maintenance, and guidance. Entirely due to his own experience, by self individual, he  e ã yourselves  the path of liberation, self m ình practice the  road was to be freed v à taught to us the  path of self resilience, leading to enlightenment. We can say that, for contemporary pagan leaders, he himself learned and  attained himself. Speaking of ascetic và Meditation practice, he personally practices asceticism and meditation  . When it comes to enlightenment and liberation, he developed  his own enlightenment to finally enlighten himself to liberation himself. In other words, he taught what he  e ã body experience and practice morality,  meditation and wisdom l à crystallization of the n mande month, suicide, self-certification v à self-enlightenment. Therefore, it is not strange for him to welcome the criticism of Sunakkhatta, which he regarded as the most honest reflection,  to the teaching of Dharma : "Sa-keeper Gotama-sermon, that self we create, by deduction, depend on the test and theory for a goal  in particular, having the ability to upward can lead the person to perform to end suffering  . "  (Central Coast I, 69)

III. The unique position of  the Buddha

Referring to our Guru, we need to emphasize the unique position of the Buddha, which shows us that there cannot be a  second Buddha during the lifetime of the Buddha. .

The Pri Bộ Bộvā Bộ Bộ Bộ Bộ I I Sutta I, page 37 notes:  " This event did not occur, monks, could not  , in a world of two Arahats, Chief Justice, not before after, this happened once; this event did not happen, and this event did happen, monks, in a world where only one Arhat, Right  Understanding, appears; the this event has happened ".

So we can say, in this present life, in this world there is only one  Buddha, no two Buddhas. There may be six Buddhas of the past such as the Buddha Bhikkhu-b à-thi,  Buddha Thi-qi  etc.  But they belong to the past life, not the present life, and there are  Maitreya Buddha but not in the past life. future, not in the present life. Thus the position of  Buddha Sakyamuni actually l Conflict-ni à  unique, even in the present life of our time, v à world in which we  live. From this unique position , the Priory of the Sutta Volume I page 29 further states :

"One person, bhikkhus, when appearing in  life, there is an incomparable person, no  companions, no comparisons, no analogies, no opposites, no equal, ranks  supreme among the species of the legs. one person is? It is the Tathagata, steps Arhat, the Chief  Enlightenment, a n ày, appearing in  his life, l à appeared an incomparable , no  companions, no comparisons, no similarities, no fair people, no equal, no  equal, the  ultimate among bipedal species. "

Thus  the Buddha does not have anyone who can compare, there is no analogy that leads to a new problem, what position does  Buddha stand on to become an ultimate in  life no one can match. Majjhima III l Page 110 says Daniel  supreme position n ày of  Buddha :

"Without a monk, this Brahmin, accomplishing a complete, complete way of  all the dharmas , The Arahant, Arahant, Right  Enlightenment, has accomplished. This She-la-Mon, World Religion is a step up the  road has not been started, l indicates that the  path has never been known before, said the  way before has never been  said, is the step understand the  religion, know virtue and skillfully about  virtue. "

With  passages tr Israel, we see the position  uniqueness of Buddha m à He is the  e ã do start up,  e ã make known,  e ã say the  e ường previously  never been one discovery . What is that road ?

It is the process of enlightenment that the self he  nipple Daniel discover, train yourselves the  way that v à himself awakened by  e ã  go tr Israel the  same road. The process is a process of 5  stages, starting from the precepts and then coming to concentration, wisdom, liberation, and liberation of knowledge. That  path has  been miraculously condensed into the  path of the ten branches starting  from Right Understanding and ending with Right  Concentration,  Right Understanding and Right Aspiration.

From  here we have no wonder that sometimes  the Buddha bellowed out the roar of a lion, the roar that spoke of the superiority of Dharma, as  described in the Central Sutta, volume I, page 63 :  "Bhikkhus, only  here (ie only in the Dharma and the Law established by  the Buddha) is the  first Buddhist monk, here is the  second monk, here is the  disciple tam Sa-keeper, here is the  fourth Sa-Mon. Other pagans do not have Sa-Mon ".

The roar of this lion confirms that only the process of Gender,  Concentration, Wisdom, Liberation and Liberation of knowledge, condensed in the ten- branch holy path established by  the Buddha, is created  . Sa-Mon, that is the Project saved, the  second Sa-Mon news is the most Future, the  third Mon-Mon news is the Immortal, the  Sa-Mon Quartet l à Arhat.

From where affirmation securities have characteristics determined  definitively n ày, we understand the answer of  the Buddha told Upaka, a wanderer pagan e ã asked  Buddha l à who, when  Buddha walked from Bodhi e white shirt  to the Deer park, preaching to ascetics with four friends. When Upaka met the Buddha with pure faculties, the pagan monk asked, "The bases of the sage are very wise, the skin of the sage is so pure, so pure. Hey, Sage, for what  purpose ? Who is  the guru of Hien ? "  The Buddha immediately answered with exaltation:

"I don't have a  guru! Tier as I don't.
In the world of heavenly beings,
there's no one else like Me!"
(Chinese, Volume I, page 171)

This answer makes memory  to the  "Divine galaxy, solipsistic  unique", is considered l à  Buddha but Israel announced when He  was born v à  seven steps. V à sentences also  were held tradition P Ali with statements, such as  e ã  recorded in Digha I, page 151:  "I am respected in my uncle  died. I am the senior in  life. I am the Ultimate in  life. Now l à  lives end c boots for me. Now I am no longer born again. "  So the two statements, though from two different traditions, speak together  unique status Buddha. This is not an arrogant statement but it may be misunderstood. Really just a statement to say a unique position of  Buddha, l à an  e ã self discovery and teaching  moral liberation v à enlightenment. This statement also speaks about the unique position of the Dharma, ie the process of liberating the enlightenment of Gender,  Concentration, Wisdom, and Liberation. Key to this process  e ã  is itself evidence Buddha v à teach the  disciple monks, nuns of Ng Ai Tu learned  to be attained Arhat as Ng Ai.

With  Buddha, self m ình  e ã enlightenment, new chief when he senses he thought arises a very modest. "It's a tough spot to eat, live unholy, disobedient. So I h ay  e pictures ceremony, reverence and care only living in recluse or Brahmin ... With a  landing l warm  full aggregates incomplete gender enough, l àm to  complete the incomplete aggregates  ... make  full aggregates incomplete knowledge  ... make  full liberation incomplete aggregates. We h ay respect,  empowerment ceremony và live y just on a Sa-Brahmin or Brahmin. But I don't see a place in the world of gods, demons, and Brahma, between the masses of Brahmin and Brahman, gods and men, there is no one. is different from the precepts, with  samadhi, with the wisdom and with the more complete liberation  , we can respectfully  respect and live just Then the monks, I think as follows: "With this France which I  e ã true enlightenment. Let reverently  bowed v à France only did he live."

Thus  the Buddha with a calm mind wants to find a Sa-brahmin or Brahmin  to rely on, but ultimately he has to rely and he points to the Dharma. Status  of n ày of  Buddha explained v ì stars  Buddha buttons Israel Venerable Ananda Let no sorrow when the  Buddha's death, v ì the  Buddha's disciples always Dharma l British  director , the Chief Justice make y Only, there is the Dharma to take refuge. The Buddha may consider the Priest to advise us not to rely on individuals. He just advised us to point to Dharma, so we should be like Dharma.

IV. Buddha with magical power.

Another  problem is posed to us l à  Buddha clairvoyance or not? The Buddha himself helped us to answer this question directly , when he was criticized by Sunakkhatta as having no superior dharma person, without a vengeance and worthy vengeance  , the Buddha affirmed in the Great Sutta of the H- tube Ministry I, page 69) that He  is full of four traditional dharma, ie ten titles, the Spirit of Information, the Angel of Information, and the Mind of Information. He again  enough 10 Tathagata force, is described as follows: "Tathagata as real know the event has happened l is happening, the event does not happen is not happening. Tathagata as real know the result of retribution depending on the cause, depending on the owner of the past, future, present deeds. Tathagata as real children know road to all realms. Tathagata truly knows the world with many different species. Tathagata as real know the difference direction of every type of charming. Tathagata as true knows the upper c eat of his species, of the sentient beings. Tathagata as real know the contamination, the purity, the beginning of the Meditation on Zen, about Liberation, about  . Tathagata remembers past lives, with pure eyes of superman seeing the life and death of sentient beings. Tathagata thanks to  the exclusion of the contraband, or self- realization with the winning position of enlightenment,  attained the mind of liberation, wisdom. "Tathagata thus confirmed that he witnessed  six magical powers: God Tuc Tuc, ThiAtrium and Gonorrhea thorough. Moreover, he also witnessed the  four unqualified captain, that is , the four  fearless things . His  e ã witness  was Chief class C operating sense. He has no fear that there is Sa-Mon, Brahmin, gods, demons, Brahma, and humans can  come to question and criticize Ngai that he has not yet  attained Right Samma. Ng Ai  e ã  except the four  defilements. He had no fear someone may question, criticize him as the law  was Ng who profess to legal obstacles, the practice really is no obstacle at all. He had no fear of being able to criticize Him rightly and correctly questioning  NgAi preach not  lead to an overall objective, êu  particular, can not afford to raise up, can not lead people actually h Transformation into a cessation of suffering  pain. "

Thus  the Buddha confirmed that Ngai had  four traditional dharmas, ten tathagata and four lawless powers. He has  all six Magical powers and more. However, tracking 45 n mande sermon the birth of Ng Ai,  recorded in canonic P Ali, we see Him using very conservative Supernatural, very limited. For example, in T ăng Ching Chi I, page 78, the Buddha was present in Thắng Lâm (Jetavana), at the request of the gods, appearing in  Đông VIên (Pubbàràma). Once World Religion on the  way to Kusinara, go to the Ganges. At that time, the Ganges River was flooded with water  to the other side  that the crow stood on itshore water can drink  . Some people are going to search boats, some people  are searching for buoys, some people are tied to a raft  to cross over to the other side. World Religion quickly as athletes stretch their arms  are shrinking, or shrinking arms are extinguished disappear from this shore and appear on the other side with them Bhikkhu  (School of Business III, 89).

During the Nik Nikita year, including dozens of suttas, the sutta describes  the Buddha walking from village to village, from town to town, before entering the house, at the monastery. Get foot wash water. One time  the Buddha went to the garden Gosinga (Central  Business I, page 205)  to visit the venerable Anuruddha, venerable Nandiya v à venerable Kimbila, but people kept garden not know Him as  Lord Buddha n Daniel ng eat not for v wow. Again, talking to venerable Pukkusati for half  e smoothly in a potter's house, did not know who Pukkusati  opposite l à  Buddha. In the mission to propagate the fertility of NgWe see that  the Buddha chose a very special method  , as recorded in the Kevaddha Sutta (School of Sutta II, page 211). Kenvaddha asked  the  Buddha to teach the supernatural dharma monk  to photograph the people of Nalanda. The Blessed One refused to accept and taught that of the three magical powers: Spiritual Adaption, Consciousness, Consciousness, and Spiritual Education, He chose only to teach magical powers. Spiritual powers can be caused by a type of spell named Gandhàì. Worrying can be caused by a spell named Maniko, so  the Buddha does not accept these two types of magical power . He only accepted the teaching of magical power is described as follows: "In the life of a monk, as follows:" Think like this, don't think like that. Be like this, not like that. Abandon  e Article, please witness  reached v à dwell  e Article other. "" So-called teachings of Kabbalah "(page 214). The  Buddha e ã choose the miracle  to sentient beings , in  during 45 n mande d Ai sermon. the reason is very straightforward: Shen sufficient information, Tha clearinghouse by spells forming, both harmful to users, both harmful to the witnesses. and Professor goods Kabbalah  e òi asked listeners to meditate, to reflect, and to consider the meaning, then  brought himself mmarch and eventually  achieve liberation.

In short, he did not use strange methods  to  fascinate the masses, to dazzle  witnesses. He  placed great emphasis on the ability to think, learn, consider, choose, self-reliance on Gender, use of  Dinh, use Tue, which means self-reliance  on the law of liberation to be liberated. , according to the law of enlightenment to be enlightened.

V. World Religion with human position.

To t ser Read more about the Career  Guru, we need to consciously r alveolar  Buddha l à anyone,  Buddha e ã self describe themselves how, and  Buddha e ã  be disciples m ình and how  highly appreciated by the infidels . These materials will help us understand  the Buddha clearly and more accurately and  appreciate the contributions that the  Guru has  brought to him. One problem  that may make many people wonder in the past as well as in the present is who is  the Buddha ? He is the Angels ch antennas, test Israel's chAnt, are you someone like us ? Angutara volume II, A, page 51 notes as follows: "B à-la-Dona see footprints  Buddha accented wheel (Falun) to complete all the details when the Buddha went tr Israel son  The road between Ukkattha and Setabbya, thinking that  this was not a human footprint,  approached the Buddha and asked: "Are you a fairy, he will be a Buddha, he will be Yakah, will He be human? " With these four questions,  Buddha sequentially answered: "I will not be a fairy, I will not be Càn-thát-madam, I will not be yaksha, I am not a person."

The answer surprised Brahmin Dona, and it is easy for us to understand, because if  the Buddha answered, "I will be a god, or I will be a human being,  the Buddha must born, there must be samsara, so  the Buddha answered that way. " The answer that made Brahmin Dona surprised surprised to ask: "So what is his business, and what is the false Religion?" Buddha replied very l à  special:

"Hey Brahmin,  for those who do not make an end to the illegal or, I can l à gods with gonorrhea or  e ã  make an end, was cut off from the roots, is l Sounds like tree tala,  to be unable to exist, to  be unable to arise in the future, Brahmin,  for those who have not finished the illegal or, We can be Can-thát-she, we can be Yakshis, we can be men, with gonorrhea or  e ã  make an end, was cut off from the roots, is l sounds like tree tala,  is l moisture can not exist, pharmacists do so that it cannot arise in the future ".

Thus depending beings  are mentioned, for those beings l à gods not  make an end to the illegal or Buddha can l à gods but with gonorrhea or  e ã  make an end, not c Workers are still births and deaths anise. For lo whom no  cessation of defilements, the Buddha can l à person, but as a person  e ã  cessation of defilements. In other words, the oil kind of beings t ình do  is c ons available cankers,  is rebirth, the Buddha can l à beings did, but with pirated or  e ã  cessation. We are human, Buddha is for us a person. Only difference,  Buddha l à person  e ã  cessation of contraband or, c on we the people but not  the total extinction of the cankers.

Then  the Buddha used an example  that clearly defined his position in the human world:

"For example, this Brahmin, blue lotus, pink lotus or white lotus was born in water, grew up in water, rose out of the water and  stood upright, not wet with water. Likewise, n O Ba-la-Mon, born in  life big up in  life, I live conquering life, not being wet life. N -Ba-la-Mon, I am the Buddha, so life maintenance. "

Next  to the Buddha himself had recognized the position of m ình when he spoke to the Venerable Sariputta: "Those who talk about me in a righteous way will say the following:" A sentient being si dominant,  e ã birth came into  life for the sake of happiness for sentient beings, for compassion for  life, for benefits and for the welfare of gods and humans "  (Trung Kinh Kinh I, 83)

Next  to l à words a  disciple e ã attained Arhat speak praises Career  Guru of m ình: "Bhagavan  e ã enlightenment, he preached  to enlightenment. Bhagavan e ã  thing Apparel, Ng Ai sermon  to subdue. Bhagavan e ã first President, he preached  to the first President. Bhagavan e ã pass, he preached  to pass. Bhagavan e ã Nirvana, He preached  to Nibbana "  (Chinese Central Business I, page 237).  Thus, in the human world,  the Buddha is a human being like us, except we have the illegal ones. Buddha did not cNo more illegal or more. Buddha e ã enlightenment,  e ã  subdue, e ã first President,  e ã pass,  e ã Nirvana; And we have not enlightened yet  , not yet subdued, not yet impulsed, not yet overcome, yet not yet realized .

A  very special about the Buddha's we l à  e the Buddha  set l He believes in man capable n antenna itself m ình liberation and enlightenment, capable n antenna to distinguish good from evil, pastor t à. In the Kālamasutta, Tutta Chi, 212, the Buddha recommended in ten cases that you should not believe: "Do not believe in listening to the legend (anussava); do not believe in the tradition (pàramparaya); do not believe in listen to it (itikinyaya); don't believe in the sutta (pitakasampadànena); don't believe in reason (metaphysics) (takkehetu); don't believe after thinking a few facts (àkàraparivitakkena); Do not believe in  prejudiceàna khanti); Do not believe for the monk is the degree  Master of m ình ". On hearing  the Buddha rejected all ten cases of credible so we thought we c Workers are still trust anyone and believe anything else. Do not believe traditionally, do not believe the legend, does not believe scriptures handed down, ..., do not believe because the monk is the degree  Master of m ình.  here the Buddha khuye n teacher gently. we believe in us , believing in reason judges, distinguishes us. " The Buddha lamented : "But Kàlàma, when you know yourself as follows:" These dharmas are unwholesome, they are sinful, they are criticized by wise people, if they are done and acceptance  leads to unhappiness kh drive pain " this time Kàlàma, you renounce them". Hey Kàlàma, when you know yourself as follows: "These measures are good; these are not guilty; these measures  are praised by the wise; These measures if  done and accepted  lead to peace and happiness, "this time Kālàma, please  attain and stay".

Thus,  the Buddha always stands on the position of man  to convert sentient beings and  places his trust in the ability of the human being to distinguish good from evil,  wrong view, and the ability to liberate himself. enlightened as Ng Ai  e ã themselves enlightened, liberated. Later, there was a tendency to magicalize the  Buddha, deify the Buddha, turn the Buddha into a miraculous manifestation  to transform beings, into a god who blessed the calamity. The  removal of the Buddha from the position of a human being is cleverly carried out, gradually the Buddha leaves the position of the guru, with his body, speech, and teaching to become a saint sitting on a shrine. be h ang million people worship pray, bless calamities. We noted then  here are two passages taken from the Pali Canon, a passage describing disease at the Buddha, a passage describing the time  he  e A Price. These  passages show that  the Buddha had become a Buddha, enlightened and enlightened, but he still had friends, so he was still sick, still old, like a normal person, only one  thing was different . He was sick, when he was old, he had no sorrow, lamenting, weeping,  beating his chest, going to unconsciousness, because he was still sick, but he was no longer mentally ill.

Samyutta, Volume V, page 159

"While Bhagavan settled in the rainy season, a gust of serious illness arises, sensations fierce, almost dead continues. In  here, Bhagavan chief  concept of awareness, no whining . . .  Then the World Religion with effort, serious photography, keeping the life and life .. "

Also Saưngyutta, volume V, page 229 copy:

"Then Venerable Ananda  went to the Blessed One, after coming to the Blessed One and paying homage to the Blessed One, saying," How wonderful, White Blessed One! How rare, Blessed One! The Blessed One, the Blessed One, is no longer pure and pure, his limbs are worn out, his body is visible , and the food is being changed. ”-“ Hey, Ananda So, the old nature is in the young age, the dead nature is in the life ...  So the skin color is no longer pure, the limbs are weak, the limbs are wrinkled, the body is seen leaning forward, and the I have been changed ... "

With two  passages n it, we see  the Buddha really l à people like us, there are old, sick, die, only he is a man  e ã  rid of cankers, e ã cessation involved , yard, si, no longer fall into samsara.

BECAUSE. World Religion with guru position  .

Now we step through the position of  the guru to understand  the Buddha, and the  Buddha himself is venerated as  the heavenly and human being (Satthà devamanussanam). Buddha trim occupies a position of advantage compared to the pagan contemporaries l game because he was the  first ti Israel  to give us a tradition inherited a very special, unlike the pagan ancient, v and that tradition up  to this day, after more than two thousand years present in this world, is still  respected in succession and lineage. Business Makhàdeva. Trung Trung Kinh II, page 75,  refers to the tradition of King Makkhàdeva, this king when the first silver hair  appeared on his  head , he immediately gave the throne to the prince, ordained as a monk himself  . King Makkh àdeva told the prince to reign again  until the first silver hairs sprung up and immediately gave the throne to his son, while he was ordained as a monk  . King Makkh àdeva told him to keep this tradition  uninterrupted. However, the tradition of King Makkh àdeva  was transmitted to King Nemi as the last king to uphold this tradition. King Nemi's son Kalara Janaka did not continue this tradition; refuses to be ordained when the first gray hair  grows on the  top of the headTherefore, the tradition of Makkhàdeva was terminated. But the tradition of  the Buddha is different. The Buddha himself confirms the following in the  Sutta Pitaka I, page 82A:

 "Hey Ananda, that tradition of Makhàdeva does not lead to yaw  , greed, cessation,  tranquility, wisdom, enlightenment, Nirvana. And Ananda, what is the fine tradition  established and transmitted by Me ? President was  taken to the cover glass, dispassion, cessation, the first President, commercial Hotel, enlightenment, Nirvana B eat? Main St.  religion Eight ng this picture, which is the chief knowledge, Right thought, Right Speech, Right Action , Right Livelihood, Right Effort, Mindfulness, Right Concentration  .

This Ananda  here l à tradition  beautiful setting I, v à traditions  brought to the cover glass, dispassion, cessation, the first President, the upper position, enlightenment, Nirvana B eat. This Ananda, on  all n then we say: "Good Tradition  beautiful n ày so I set up, maintained. The people he shall have no ultimate success after me." Hey Ananda, when two people exist, and there is a  break, he is the ultimate person. Ananda, I told him: "Good Tradition  beautiful n ày so I set him to continue". Inheriting tradition that  Buddha e ã  leave us, we e ã continue inheritance spread over 2,000 nThroughout history, and up  to now, that legacy continues.

While other masters  , the precepts are not pure, their lives are not pure, their teachings are not pure, their teachings are impure, our masters are truly wonderful in all five respects. Now , like T ăng Ching Chi II, book B mi describes: "Hey Moggallàna, I have a pure precepts and I know for myself:" My precepts are pure, pure without defilement. The  disciples did not protect Me about gender. My life is pure and pure, there is no defilement. My disciples have no protection against me about our lives. I did not wait for my disciples to protect Me for my life. "My sermon is pure, I know for myself :" My sermon is pure and pure, there is no defilement. the disciple does not protect Me about the sermon. We do not wait for the disciples to protect Me on the sermon. " My answers are pure, I know for myself : "My answers are pure, clear, free of defilements. My  disciples do not protect me about answers." of My purity, I self- aware that: "My knowledge is pure, clear, no defilement. The disciple does not protect me about knowledge, I do not wait  for the disciples to protect me about knowledge. "

A  very special contribution of the Buddha in his position as a guru is to form two congregations: the monastic assemblies are the monks and nuns, and the home assembly is the male assembly monks and laywomen. Regarding the monastic community, he instituted  a number of basic rules to ensure a truly harmonious life , introducing the precepts of the Precepts,  Dinh, Tue and guiding monastic disciples to study and escape. ly in e ình, escape the constraints of desire, full  life h tri virtues, finally witness  reached liberated mind, liberating insight, beyond the suffering of birth, gi à, illness, death. Buddha l à cardinal position  nipple Israel established Church T antenna già allow female monks and nuns to be able to prove the ultimate Arahantship, not unlike that of men. Over 2,500 years the Church still exists, though there are some  asynchronous changes.

For the assemblies at home, male Laypersons, female Buddhas taught the three precepts, the five precepts, renounce the ten non-virtues, attain the ten virtues, have the right to enjoy sex but do not  go to infatuation passionately , doing  merit. His teachings are very clear. Want to live happy, to live according to the precepts of the laity, crop assets  lawful arm self, self meters ình  sweating l pot,  especially l à happy to do the healing. These teachings of  the Buddha m Who gave  hitherto been Buddhists h tri and  viewed l à exemplary good  nice for a civilized life ethics.

Another  characteristic of our masters is that he has a very special affection  for his disciples , who always strive to practice diligently: As  seen in the following passages ( Central  Beijing III, 96): "Ananda, what Career  Guru should l àm, because kindness introspection, looking for happiness for  e e, the  thing that e ã  is I l àm, because compassion introspection My  earners. N ày Ananda  here l à the trees.  it l à around the drum. Make meditation, this Ananda, let no distractions, do not have regrets later.  here l à teachings of Ta for you guys ".

An advantage  in the mission of propagating the Buddha's birth and being is that he always holds  the position of a guru to his disciples. In the Ganaka Moggall Ana, Brahmin Ganaka asked  the Buddha: "Are the recluse Gotama taught as such, all disciple of Ng Ai  are attained finality Nirvana B eat?"  Buddha e ã answer is some proof  is the end of Nibbana , some not  . Ganaka asked: "Because of what cause and effect, while there is Nirvana, while there is a  path to Nibbana , while a venerable Gotama  is venerable l à ranks only On the way, however, Venerable Gotama disciples were encouraged and protected by the Venerable Teacher, and some of them  were saved by Nibbana and some could not  .

Buddha answered very gently , modestly, but also very practical and wonderful. He kept  the position of the master  for his disciples:  "Similarly, Brahmin, while there is a Nirvana, there is a  path to Nibbana , and while Ta is present was the only  way. But the disciples of mine is I recommend teaching as such, teaching as such, some evidence salvage Nirvana B eat some not stock  it. here, n ày Brahmin, I What can you do  ? Tathagata is only  a guide "  (Trung Kinh III, page l05).

The answer of  the Buddha said, l Daniel responsibility of a Career  Guru l à teaching presents the  e ường enlightenment, not replace  disciples from H he helped the  disciples. Attitude of the Buddha in the status of a masters also say l Israel trust her  for being able to understand v A from their testimony  to the ability to understand v à enlightenment of the  disciples of m ình . He only taught the  way, the students had to walk on  it. Not only did the Buddha close the position of the guru to his disciples. He also  set standards to guide practitioners to t ser school teacher  directing such n rushing  to get enlightenment, such as e ã business presentation in Forest Park, Central Business I, page L08:

"The monk  disciple should reflect on the following:" We live near this person , the thoughts have not resided  yet, the mind has not been calm, the smuggled ones have not been completely  eradicated, yet except, v à supreme peace from the yoke blessed not  be th publication only  reached dd is entitled to  achieve, v à these items necessary for a  monastic life must be shopping enough, such as clothing, food alms , s antenna is, medical treatments, these items get  a way not difficult. "Chu monks, monks that need lifelong follow people n it, not  to be  dropped  off, oil has been banished ” .

Thus, the standard of an  ideal master for the disciples, on the one hand, must bring the material objects necessary to nourish the disciple, on the one hand, it must meet the need for enlightenment of the disciple. e "Mindfulness is not to dwell dwell, calm mind is not yet calm, the contraband or not cough secure  e buckling except  by coughing safe  eradicated".

Thus  paragraph n ày clearly presents the criteria  for choosing the disciple masters, v à duty Career  guru should l àm  for disciples.

Beijing  University No, Central  Business III, page 267 again proving  to r õ clearer standards, a  disciple Sravakas think l à fair value  due to go under an oil gurus spurned. If the guru has the ability to teach the Sutras and the Litigation, etc.,  it is not worthy  for a disciple to follow the guru even to be rejected, saying: "For a long time  e ã  the listener, feeling tr ì,  read aloud, thinking with standard, well-understood with the chief position. As ng this Ananda,  for the words n loud austere, initiation, leading to the direction of greed, annihilation, tranquility, victory, Nirvana , such as Minority Comment, Tri Comment,  Single Discourse, Any Commentary Discourse, Essential Commentary, Introduction, Conclusion, Tue Comment, Liberation announcer, Liberate the comments. N ày Ananda, predestined by the same token type theory, true value  due to an electronic problem sticking oil guru for rejection. To put it more clearly, only the gurus  teach the disciples to achieve the Minority, the Completeness, the Immigration, The Uncommon Assembly, The Necessary, the Precepts, the Samadhi, the Wisdom, the Liberation and the Liberation of Knowledge and Knowledge. it is worthy for the disciple to follow him for life even for being rejected. And we can say that a  guru who meets the above standards will never fire a person. such enthusiastic disciple . Also in Business  Pathways K hip,  Buddha y êu bridge the  disciple  of Ng who should be  treated with care friendship, not with the hear ringing in adversity, because so the  disciples would be happy long d ai: "And how, are the  disciples treating the guru with a rebellious mind, not with a friendly mind? ... ". "In  here n ày Ananda, the  Master v ì kindness introspection sermon to the  disciples, desire happiness for the disciples, v ì kindness introspection said:" Here l à happy for him,  here I am at peace for you guys. " his disciple refused to listen, refused to listen, focused on the other direction (annan), on the contrary, they  went away from the teacher's teachings. N ày Ananda, so that the  disciples e amniotic treat Career  guru, with the hear ringing in adversity, not the friendship center. And how does Ananda, the  disciples treat the guru, with the crony mind, not with the naughty mind? In  e then, this Ananda're  masters with l tubes from introspection said: " Here l à peace for him." His  disciples obeyed, listened to their ears, did not pay attention to the other direction, and did not turn  away from the teachings of the masters. N ày Ananda, such as the the disciple treats the Teacher with the friendly mind, not the rebellious mind. Therefore, Ananda, so please  treat Me with the mind of friends, not with the mind of adversity and so will be happiness and long-term peace for you ".

At this point, the Buddha declared clearly that he did not torture his  followers like a potter  to unburnt pottery, not yet burnt, because he feared that the  unburnt pottery would be broken .  Buddha though Israel declared: "I will tell all this criticism  to criticism of others, all praises n ày  to praises another," that l à the  disciples n noisy value  deserve to be scolded when Ng Ai This is frank and unyielding, and what kind of  disciples deserve  praise when our gurus say words of praise, without regret, and he explains why he is wise. degree like that. "V ì what is core plant, which would survive long (yo Saro compared thassati)". Tier  masters teach disciples attain l guava tree of virtues, does not stop at the sight of trees, bark inside, the outer shell and foliage of virtue, because only when you  achieve l guava tree virtues, that is true enlightenment and liberation, then your  new disciple achieve the goal of the convent h he completely  is happiness long d love. Actually we have a Career  guru earnestly desire for disciples m ình, ordained and lay,  is true happiness. V à lasting happiness only  comes to those who are truly liberated, truly enlightened.

Thus, we  e ã turn presented the " Buddha of us" under six characteristics:

1.  Buddha with the sole purpose of saving suffering, being born. 2. Through his personal experience, he finds the  way to  liberation for himself and for all species.
3. The unique position of  Buddha. 4.  Buddha with magical power. 5.  Buddha with human position. 6.  The Buddha with position is a rank  Dao Dao.

With the above six  characteristics , and based on Pali Sutta texts, we can only consider them temporary  enough to display some  of the personal and career characteristics of our " Guru". . H ình photo oil for not  fully n ày also helps us to see clearly,  the Buddha always stand tr Daniel human position  to reach, religion, study, practice meditation v à realization  attainment v à preaching  degree

birth. Never he invoked divine blessings, god start, he completely relies on signal power, attack power, concepts force,  the force v à understanding of human in him  e To find out  the method liberating sense enlightenment.

Also, in the task  of giving birth, he is completely based on the psychology of the human person, guiding him to the higher direction, helping him to escape the temptations of inferior desires to harm his dignity and to help people.

rise to  achieve the psychology towards, by the method of meditation, meditation and finally use wisdom  to end suffering. We can say that the Buddha is a comprehensive human being, using all his human abilities to gain enlightenment.

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2. THE ROLE OF THE WISDOM AND THE INTELLIGENCE IN  BUDDHISM

M ục  e interests of  Buddhism l à end suffering and  bring fun to everyone worry AI, but the new location must have known  to be a path to peace v à happy. The  purpose of Buddhism is liberation and enlightenment, and only wisdom (Pannà) is the only means to  bring him  to liberation and enlightenment.

Therefore, the role of the wise man and the role of the intellect occupy a key place in all the teachings of  our guru. V game we can say  Buddhism l à  direction of a location, l à  religion of wisdom to t ser for a  definition satisfactory to Buddhism.

First of all we should distinguish between the intellectual as usual  understood and the intellectual as  Buddhism often defines. People with intellectual l à person can have a knowledge learned about a  topic g ì, can analyze present it  recommended that a cogent v à thoroughly  so, but he l à who know not no operator, and the person  with the problem  that can still be dominant, not  to be liberated. For example, a person can understand a lot about  alcohol, understand what substances including alcohol , the  effects of alcohol on the body like thatWell, what are the dangers of alcohol? He called a man with knowledge of alcohol but he still drank, was still drunk, still dominated by alcohol. As such, he does not have the intelligence for alcohol. On the contrary, a person who knows what  alcohol is , knows  the dangers of alcohol, has the ability to not be dominated by alcohol, not to drink alcohol, not to be addicted to alcohol, not to be drunk, to be out of control. of alcohol. So he is considered an intellectual person with alcohol. Someone asked, if someone had no knowledge of alcohol, but did not drink alcohol, would he  be considered intellectual, perhaps of course not. He will still enjoy  the benefits brought about by not drinking, such as not being drunk, not being addicted to alcohol due to his non-drinking behavior.Him. But most likely, in a case of  special n loud  that, v ì lack n antenna antidote to the temptation of alcohol, he would start drinking, come drunk v à alcoholism. With this distinction we understand  defined a location as e ã  is Buddha r very broad definition Who in His teachings.

In I, p. 113, stating the difference between a fool and a wise man: "Achievements of the three dhammas, fools  are known. What is daddy? Body does evil, mouth speaks evil, mind think evil. Achieving the three dharma, the wise  is known. What is the three? Friendly doing, good speech, good thoughts "  .

Another striking difference between the fool and the wise is  with regard to sensations. A foolish person encounters anguish about body, sorrow, groaning, crying, beating his chest, going unconscious. Buddha, for example, falls into a abyss, does not  stand on the shore, does not  reach a safe footstep . As for the position,  for life expectancy on body, time "No melancholy, no complaining, no crying, no chest beating, no going to unconsciousness". Buddha so he called l à: "Noble  disciples heard many e ã  stand tr Israel brink,  e ã  reach safety seat stand to eat." (Tuong IV, 212). The master  said thsmooth. The foolish hear little, when feelings of misery, sad times, lament. ...  go to unconsciousness, so there are two types of sensations, bodily sensations and mental sensations. Buddha likened to a person who was hit by two noses ,  suffering both body and mind. Again, the ignorant ignorant, feeling emotional pain, feeling anger should anger anger depending on the existence and growth. He searched for the separation from misery by enjoying pleasure, because he could not find  any other separation . Due to that joyful pleasure, the attachment of pleasure for sensual  existence exists and custom . He did not like the real know the start, the end, the sweet, the dangerous và the separation of those feelings. Therefore, depending  on suffering any misery, life arises and depends on . Thus, if he feels dukkha sensation, sensation sensation, sensation of senselessness, sensation, feeling as if he is bound. Here, the Buddha taught, "The foolish hears little, is bound by birth, birth , sickness, death, sorrow, compassion, suffering, virtue, brain. I say that person is bound by  suffering. " (Page 213-214).

As  for the Noble disciple heard a lot, when feelings of misery, no melancholy, lamenting, crying, pounding chest, going to unconsciousness. He just felt a sensation, that is feeling for the body, not feeling for the mind. The Buddha likens one to being shot by a nose , suffering only  on the body, no suffering on the mind. Again, the Saint disciple heard a lot, when feelings of suffering, feeling no anger, anger and anger would not exist at all . He searched  for the separation from suffering life, extortion sexual pleasure. He did not celebrate the sensual pleasure, should take part  in the desire for sensual pleasure does not exist, there is no impetus . He was like the wisdom of the start, the end, the sweet, the và the separation of those feelings. Therefore ignorance but free  for any suffering unpleasant feeling does not exist, no t Lt t eat g. Thus, the Saint  disciple listened to that many feelings of dukkha, sensation of sensation, sensation of unpleasantness, sensation, no sensation, like being bound. Here  , the Buddha taught, "The disciple of the disciple listens to many things, not bound by birth, birth , death, sorrow, compassion, suffering, pros and cons. I say he is not bound by  suffering. " (Pages 214-215).

Asked the difference between the stupid and the wise,  with respect to the body due to ignorance, due to love that is forced to bring up the  viewpoint of this body , there is excellent identity outside. Because of this predestined relationship, there are six sensations of contact and there are sensations of suffering. So what is the difference between the wise and the fool? The Buddha taught, "O bhikkhus, covered by ignorance  , bound by craving, this body of the stupid  is born. That ignorance, the fool does not end. Craving for that stupid person does not eradicate. V ì Why? Bhikkhus, the fool lives Pham Hanh not because the true Chief  of suffering. Therefore, the stupid person, when his own life is broken together, goes to another body. Do go to another body, he does not get rid of birth, giAh, dead, melancholy, suffering, pros, brain. I said that he did not escape suffering  . " (Corresponding II, 28-29).

"And what, bhikkhus, is ignorance  Hood, was greed tie, the human body displayed is being run. Ignorance he who reigns stroll. Craving he who reigns take minus. V ì Why ? Bhikkhus, the wise man lives the virtuous conduct, because righteousness eradicates suffering,  so the wise man, when his body is corrupted, does not go to another body. from birth, by birth, death, grief, compassion, suffering, advantages, and brains. I say that he is free from  suffering "(Tuong II, 28-29).

A fine distinction is that wise people prefer silence as the great sea, as something  full of tr eat, such as ponds  full of water, c Workers are still fools, the noisy as ravines, as something empty, like couch with country:

"Learn the currents
From the ravine of the abyss;
The ravine water is noisy, The
sea ​​is  full of silence. What is empty and loud,
What is  full of silence,
Stupid with water,
Position is like a pond  full" 

Someone asked why people have Tri, who live in deep forest,  eat one day a day, have a miraculous content, and the fool fades, like a green mop. Buddha answered with verse:

"Normal life in the jungle,
Noble celibate
A day  to eat a meal, Sao excellence we try?

Not complaining of  e ã over,
not looking forward to going to  e Israel,
living now with the current,
therefore excellent try.

Because of the desire to come,
due to join the  e ã past,
should fools wither,
As green wipe off spike ". "

A number of differences between the wise and  clever are described in some of the following verse  :

"The foolish man lacks the mind,
Specializes in distracting a life of  life, The wise man does not distract,
As keeping precious property". "The wise man is letting go of his wits.
With no distraction ,
Leo's intellectual height,
Worryless,
Looking at the melancholy sentient beings,
It's like  standing high in the mountains, Looking at the fool of the  earth!"

For life, the stupid man has a very different attitude:

"Please  come nh print  life n ày
As splendid car king,
The Beginner's stupid  wrecked, Wise does  e ắm drunk". 

Sometimes the difference between a foolish person, a mere difference, proceeds to become a fool, stopping being a wise man:

"The fool thinks he is stupid,
So the city has the mind,
The fool thinks with the mind,
It is worth calling the stupid". 

One difference, quite distinctly, is the attitude  of the ignorant of the Dharma:

"The foolish though his whole  life, Close to the wise,
Not knowing the  Dharma Like a spoon with the soup.

The wise even for a moment,
The close to the wise,
Knowing the true magic,
As the tongue with the soup" .

Here  we have also seen why, the fool often misrepresents the teachings of  the Buddha, and the Sage always maintains an  upright, faithful attitude to His teachings: Monks, there are two classes of this person who misrepresent Tathagata What are the two? The person who states Tathagata has said, there is the theory that the Tathagata does not say no theory. There is a theory. "

"Monks, there are two classes of people who do not misrepresent Tathagata. What are the two? The person who states Tathagata has said that the Tathagata has said there is a theory. And the person who specified the Tathagata did not say no theory. Tathagata does not say no theory ". ( Sat I, 72-73)

When we  e ã understand  defined a location across some teachings of the Buddha, we now have the ability to tr ình covers the  basic definitions of wisdom (Pann game, Prajna) in  Buddhism v à The power of wisdom leads to enlightenment and liberation.

Firstly, there are some  basic definitions of wisdom: "How  is it called wisdom? Because there is wisdom, because there is wisdom, it  is called wisdom. What knowledge? What knowledge? (Pajànàti )  here l à suffering. the enlightened  here l à suffering. the enlightened  here l à Cessation of suffering. the enlightened  here l à the  road leading to the Cessation of suffering. V ì insight, because insight should  be called l à wisdom. (Trung I, 293) ". So wisdom is knowing with wisdom: knowing the facts, knowing the arising events, knowing the cessation events  , knowing the path to the cessation events. Expand th beautifully  defined nThis is the sweet wisdom (Assàda), the wisdom of danger (àdinavà), and the wisdom of separation (nissarana) of the dhammas and thus generally there are all seven areas that require wisdom,  for one. law, or for any event , good or bad. As taking sex as  an object, time must be intellectual knowledge, exercise starts, eradicate sex, the path to eradication, the sweetness of sex, the dangers of sex and the separation from sex. Knowing that is the wisdom.

Another  definition of  wisdom  is mentioned. “So what is wisdom? Here  , the disciple has wisdom, accomplishes the wisdom of birth and death, with the being able to enter the saint into the  path of the end of suffering  (Sangha II, B page 28) ”. The  wisdom of arising and passing is the wisdom of arising and passing away  of dhammas, as we have seen before. Now there is  a new definition of being able to enter the holy path into the  path of end of suffering. The professional term P àli is Ariyàya nibbedhikàya sammàdukkha-kkhaya-gàminiyà (D. III, 237). Here  Nibbedhik àya has two ways of translation, one is to enter,  go deep into the child the path is capable of ending suffering, that is , it is possible to be liberated from suffering. Monday translating l à capable n antenna puncture organic contraband illegal sex, ignorance, or greed, hatred and delusion to end c Brøndby teammates for  an end to suffering. So location  wise, beyond n antenna collective insight of departure v à the  cessation, c Workers are still able n antenna puncture ignorance to end c Brøndby teammates  are liberated. Another definition is to make it even more pronounced, the greater the utility of wisdom (Pannà). "Wisdom means winning tri (abhinnàttha), meaning willow tri (parinnattha), meaning  ending (pah ànattha)".

So the mind has the ability to win tri, that is to know with Meditation  , and Meditation  here is the fourth Immovable Meditation  . Again the will of the willow with utterly complete knowledge; v à finally able n antenna or cessation of contraband, illegal sex, property illegally, ignorance, cessation of greed, hatred and delusion, end suffering. In order to be clearer, we need to distinguish between perception (sanjànàti) through thought (sannà)  , knowledge ( vij ànàti) brought about by consciousness (vinnàna)  , and ideas (Jànàti) by ideas (manas). )  taken to. Perception, knowledge and opinion are the three common understandings of the world, lead to an understanding of science, technology, philosophy, pundits, etc. . Buddhism contributed th smooth tri wins and insight understanding through meditation  to make th quiet strength needed  to man l àm all  myself, l àm all  be coughing soup. Wisdom  leads to a comprehensive and complete understanding, capable of puncturing ignorance, the end of greed, hatred and delusion, leading to an end to suffering. But wisdom is not the end but only a means  to liberation. With such wisdom, he was bored with boredom, greed,  cessation, abandonment, and finally  brought liberation, according to progress.shape like this: "Because boring to dispassion; by dispassion should be freed. In liberation, mind arises know that" I  e ã liberation. "He knew:" Birth  e ã advantage, Pham happy  e ã city, what to do  e ã do. No longer return to this state ".

Thus the role of the intellect is to select  objects to be perceived, to be intellectually, and thanks to the new wisdom will  lead to boredom, greed,  destruction, renunciation and finally liberation. The  subjects are many, depending on the method of choice, depending on the c eat of the author, but if  the object is different, the practice method is different, the liberation process can be considered the same or similar.

The  following are some of the liberation processes, quoted from the Pali sutta, expressing the role of wisdom  leading to liberation and liberation of knowledge. In Xa Du,  objects need insight l à n mande aggregates: Matter, feeling, walls, h UK, formula, any n mande aggregates n loud, past, future, present; internal or external, gross or subtle, paralysis or victory, far or near, all the five aggregates of attachment need to be discerned: "This is not mine, this is not me, this is not self mine. Thanks to such insight, the  Multi-  disciple Saint disciple holds colors, feelings, thoughts, thoughts, and emotions . Because of the glass cup should join, so the glass should  be freed. In the initial liberation lDaniel understanding: "I  e ã  liberated". He said: "Birth e ã advantage, virtues  e ã city, job to do  e ã do, no longer revert back to this state again."

In  the Mahāvāna Sutta ,  the object needs to be disciplined and illegal. The practitioner needs to be wise: " This is suffering"; " This is the practice"; " Here l à Cessation of Suffering," " Here l à the  road leading to the Cessation of Suffering." "Here l à the cankers"; " This is illegal or started"; " This is the contraband or  cessation"; "This is the  path to smuggling or cessation." Thanks to such wisdom, such knowledge, his mind escapes Greed, from ignorance smuggled. For such liberation itself, aroused the understanding: "I  dã liberation ". He said:" Birth  e ã advantage, virtues  e ã city, what to do  e ã do. After the  present life,  there is no other  life . "

In the Sutta  , the object that needs wisdom is wisdom . "Hey Cunda, these kinds of preconceptions arise in the world  , either in relation  to the argument or in  the world of discourse, where are these prejudices hidden and where these prejudices are present, only There is a real way of observing them with wisdom: "This is not mine, this is not me, this is not my ego. There was a time when  the elimination of these precepts had a detachment of those opinions. "

In the Secret Mantra ,  the chosen object is papancasan-nasankhà: "Hey monks, due to any predestined causes, some obsessive thoughts haunt a person. If  here no g ì  worth t uy joy,  worth celebrating, worthy of clinging, the so l à the  cessation Join t Commissioner newspapers, the  cessation golf t Commissioner newspapers, the  cessation of chronic t Commissioner newspapers, the  cessation organic love, love , the  end, ignorance , the  end of the staff, the sword , the  fight, the avoidance of controversy, argument, resistance to the war, the dissociation of language, the language of hope. dhamma n ày are destroyed, no remnants "  .

In the Song Vision,  Buddha recounts the experience of Ng aerobic He unenlightened, he  e ã use immoral views and good views of how  to h tri morality,  meditation and wisdom, late c Brøndby teammates  brought to the escape, enlightenment. Ng everyone who views the two types of categories: Any good fitness level and range, golf range, damage range, and improved fitness level is cup-range, adosa range, no harmful level. When sex reach, yard games, harm range arises, the Bodhisattva wisdom: "The unwholesome reach of me, and the unwholesome reach  leads to harm ,  to harm to people, to harm to both, kill wisdom, partake in negativity, not  lead to Nibbana Bàn. "When the Bodhisattva arouses such thoughts when the akusala kamma vanishes, and the Bodhisattva continues to renounce, eradicate and end the akusala kamma rising.

When sexual ly range, numerous golf range, no damage range arises, Bodhisattva insight: "The Friendly Games kicks in me; and the improving level do not  lead to self-harm, not to hurt people, not to harmful both, intellectual growth, not partake v rushing negativity,  e prefer  to Nirvana B eat. If the original  e quiet, I thought Games reflections on sexual ly range, numerous golf range, no harmful level, not from If we are in the daytime, we contemplate contemplation about sexuality, no anger, no harm, not from predestined relationship, we feel fear. When the body is tired, the mind is  agitated, When the mind is agitated, the mind is far away. calm down. Then, within himself, I reassured, settled down. (Trung I, 116-116A) ”. With such a calm mind, the Bodhisattva eradicates the five hindrances, witnesses the Second Jhana, the Second Jhana, the Third Jhana, the Fourth Jhana; evidence Network network location, Thi label label location, Greed and finally  liberated enlightenment ".

Now we  mentioned reasons only Israel start  to explain the role of p ò of intellectual, human-  object to wisdom, v à from the place  here, just t ser  formula leads to the presence of humans v à attention the originator of the entire n mande aggregates, medium t ser  formula only Israel destroyed,  leading to the cessation of birth and death v à entire n mande aggregates n ày, such as  e ã  described in  Ai take  Đại Kinh (Trung I, p. 261b).

First of all,  the Buddha questioned the presence of humans (Bh UTA), the presence of this took four informal  eating l àm predestined, do warm up, as born seminarians, do exist, and once four dishes  eat n ày  cessation th ì also terminate the presence of this organism. Creature  e ã by four dishes  eat làm practice making sensual arises by feeling like being initiated, sensuality by contact as being initiated, contact by being made in six states, six of a kindness arising from a rebirth-consciousness, naming by a practice, do ignorance do start. So the grace of ignorance has action, grace has consciousness, charming consciousness has rupa, kamma has six states, kamala has six conditions, kamala has vedan kamma, kamikkha has love, kamala has karma. Being, being predestined to be born, predestined being born has old age, grief, compassion, suffering, pros, brain. Thus is the beginning of the whole five aggregates.

Thus, due to predestined birth, there should be old age, so predestined should be born, so predestined should exist, so predestined should have prime, due to predestined life should have love, due to predestined contact should have life, due to the six origin should have contact, due to kamma-rupa, there should be six lands, so kamma-consciousness should have kamma, so kamma-consciousness should have consciousness, so kamma of ignorance should have onion. Thus  the Buddha confirms the birth of all suffering, that is, human beings with the formula: "This is present,  this is present. This is born,  this is born". (Imasmin sati, idam hoti, Imass uppad , idam uppajjati).

From predestined being,  the Buddha came to the sole reason of passing away . Do ignorance  kill the discharge completely, should kill. Because action should kill consciousness, due to consciousness kill should kill identity, due to identity kill should kill six countries, because six countries should kill kill, contact kill should kill life, kill life should kill craving, due to love kill should prime killer, due to killer should kill, due property should kill kill, due to birth kill, so old, dead, melancholy, compassion, suffering, pros, brain kill. Such is the entire five aggregates of aggregates.

Thus due to birth should kill old death. Because mortal should kill, due to prime kill should kill, due to craving should kill, due to life should kill kill, kill because life should kill kill, because six kill so kill kill, kill the name should kill six kill, due to the six countries should kill, kill by identity kill should kill six countries, because consciousness should kill the name kill, due to kill should kill, due to ignorance should kill. Thus  the Buddha verified evidence of only Israel kill with the formula: "This is not present, so  it is not present. The n ày kill, so  here kill". (Imasmin asati, idam na hoti. Imassa nirodh well, idam nirajjati) The yogi, with the wisdom of knowing the two unique formulas of birth and passing away, should, after observing the  precepts, after witnessing the four Zen samadhi, when the six doors come into contact with the six senses, he does not crave for the six senses, he does not dislike the six senses, he lives peacefully on the body, with an immeasurable mind. He real as intellectual tri-liberation mind liberation. Thanks to them, the akusala  is eradicated completely. Thus, he gave up reciprocal response, any sensation arises, he does not rejoice, does not welcome, does not  immerse before it. V ì joy he has no option, no welcome, no  wrecked before, if l Cardinal start of Israel,  for the feeling, that is to eradicate sexual rapture no residual tOh. Due to his sexual pleasure, the killer should kill, because the killer should kill, because the kill should kill, because the kill should get old, die, grief, compassion, suffering, pros, brain kill. Thus is the  cessation of the whole five aggregates .

Thus, with the  wrong objects such as the five clinging aggregates, suffering and smuggling or, opinions, ideas, the unwholesome and good deeds, dependent origination and wisdom, the  role plays an important role. ò key insight responsibility of  subjects, willow tri objects, late c Brøndby teammates  make an end to the illegal or attained Arhat.

For n êu clearly  defined v à intellectual role further, we recorded after  this one v whosoever shall quote from Buddha Pali Canon  to demonstrate the interpretation tr Israel:

"All acts of impermanence
With Tue, consistent with that,
Suffering is tedious,
Main  pure road.
All the suffering  , With Tue, contemplate that,
Suffering is tedious,
The  pure way.
All the method of non-self,
With Tue, contemplation is found,
Suffering is tedious,
Main  pure road ”. 
"Seeing the suffering and Suffering
Seeing overcome suffering,
Seeing  A bar drink eight industries,
D preferred  to suffer n ão take". 
"Eye meat, eye gods,
Supreme, intellectual eye,
all three types of eyes that
Uncle's Supreme,
A. ã statement presentation ...
From  this start position l Israel.
Wisdom is supreme labels
Who proof  is That eye Relieves all suffering  . ”END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.7/4/2020.