FOUR SEALS OF BUDDHISM.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

 ... In our lives, everyone has a natural instinct to be happy and to be free from suffering. The desire to be happy is the main thing of all people. Want to answer the question why? Maybe we just need to say "That's it!"

Even though we all have that natural desire, even though we all seek happiness, it is also natural that we all have to encounter suffering scenes of all kinds. Why is that? Why, when we truly hope to be happy, we go on suffering afflictions.

From a Buddhist point of view, this is because we have some basic misconceptions about how to perceive things related to us and the outside world. Looking at the root, Buddhism thinks that we have four types of misconceptions or four wrong views.

First of all, we see things as eternal and immutable, when in fact they are constantly changing and only exist for a while. The second wrong view: we regard all facts - the truth is the source of suffering - as the causes of pleasure and happiness.

Third: we consider impure things as pure, desirable things. Fourth: we tend to regard everything as being when there is really no thing with its own personality.

The above-mentioned wrong views cause us to look at ourselves and the world in relation to us in a wrong way, which leads us to suffering troubles. On this basic motive,  Buddhism made the four kinds of imprints (the four dharma seals)  as prerequisites, the main principles in all Buddhist sects. That is:

-  All things (dharma) created by predestined conditions always change (Impermanence).
- What is impure is "unsatisfactory" (Suffering).
- There is no incident of a particular nature (None).
- Nirvana is the real place of peace (Nirvana passed away).

1.- All  things are impermanent : This is the first and the basic seal of Buddhism: everything is impermanent and changes forever. Everything or everything is everything created by predestined causes, they always change as fluid flows in a continuous stream.

In the first glimpse of impermanence, we all realize how things change and end? But Buddhism goes further, arguing that under the layer of changes we see, there is also a more profound, profoundly changing class that is not exposed.

If we detect changes over a long period of time, we can also learn about changes in the smallest unit of time we can imagine. Even in a moment, change is always present.

Everything changes a little even from a very short time unit. Therefore we can reason that everything created by predestined nature is impermanent. Meaning that all things are fleeting.

When you understand this basic point of view, you will see that the happiness that we desire and the suffering we want to avoid, are also things that are predestined by predestined relationships. They are not from where, just by conditions.

No matter how much suffering you experience, it is due to conditions - and as such, it will pass. Happiness or suffering are always changeable. Happiness and suffering are equal to each other because of the same impermanent nature.

2.-  All impurities are discontented : The second Dharma seal refers to the difference between happiness and suffering, arguing that the nature of impure phenomena is to cause dissatisfaction (dissatisfaction or dissatisfaction). agreement). This can be implied that what is not caused by impure conditions can bring satisfaction and satisfaction.

When we talk about impure things here, we want to raise incidents arising from unwholesome conditions, negative feelings, and afflictions. It is called impure because it is tainted with mental impurities. Therefore, their basis is not to bring contentment, their nature is suffering (Duhkha).

The second mark not only refers to feelings that everyone recognizes as pain or anguish. Of course, we all wish to escape suffering, but depending on each person's awakening, we understand suffering differently.

Buddhism refers to the type of suffering in this second seal, which is intended to refer to the types of suffering at very subtle levels. Those who have understood the Dharma know that in Buddhism there are three types of suffering: suffering, suffering and suffering. We mention this last type of suffering in the second seal.

As I have shown, the second seal implies that if we are not polluted in the mind, we will have the long-lasting and raw happiness we long for. The question is why do the defilements of mind take us into painful experiences? And can we overcome those kinds of negative negative feelings?

Contaminated minds or negative feelings include all kinds of disturbing thoughts and emotions. The Tibetan word Nyon-mong means what causes us suffering from within us, which causes affliction and suffering.

I mean the root of all the suffering in us, at the subtle level, that is the unwholesome energies of the negative feelings deep in our hearts.

This means that the roots of suffering are within us, so are the roots of happiness. Therefore, we know that depending on our mind has more or less discipline, we will have happiness or suffering. The mind is disciplined, the transformed mind leads to peace - while the mind is undisciplined, guided by defilements, which leads to suffering.

We can now combine our visualizations of the first two. First, everything is impermanent: we understand that everything is conditioned by predestination, not only depending on other things to survive, but it is always subject to the law of change, cannot be self. stand firm. Moreover, the transformation does not require a third element to act as the engine. It is the conditions that create such conditions as conditions that make it stop.

If we combine this "view" with the view in the second seal, we will understand that all that arises as a result of impure conditions - polluted aspirations - they have basically do not bring happiness, because they are guided by impure mind.

Thinking like that, we will realize that we have allowed ourselves to be controlled by unwholesome feelings, and moreover, we have allowed those feelings to be controlled by the negative forces in our minds. We will also begin to understand that, if we continue in such a situation, it will lead us to suffering. Accordingly, the unwholesome feelings in us are actually destructive energies.

What harms us or brings disaster is called the enemy. My true enemy is actually in me! So is difficult. If the enemy is outside, we can run away or hide. Sometimes we can fool him anymore. But the enemy within us, it's hard to know what to do.

The crucial question for those who practice spiritually is that we can win against that inner enemy? This is our most important test.

There are some ancient philosophers who claim that pollution is a substance of consciousness that cannot be separated from it, if consciousness remains, impurities remain. That said, we cannot win against it.

If that's the case, I'd rather be a hedonist. I do not need to try to practice anything, I will find solace in alcohol or in other things, ignoring the ideas of spiritual cultivation. And I also don't need to pay any attention to those philosophical questions. Perhaps that is the best way to be happy?

If you compare humans to animals, you will find that sometimes we humans are caught up in imagination and thought so we create troublesome things ourselves, while the animals do not have activities. Mentally, they are content, calm and relaxed. They feed when raised and sleep at rest. In a way, animals are far more satisfied than we are. This problem brings us to the third seal.

3.-  All things have no nature : The third seal: all things are empty without nature. We should not understand this mark as nihilism. You should not think that Buddhism teaches things if analytical ends, everything does not exist. Not so.

When we talk about bliss, disturbing emotions, and the best ways to add joy and less suffering, we certainly never assume everything is non-existent. The third seal means there is a fundamental difference between our perception of things and their true nature. Things do not exist as we might think of them - they do not exist as independently and clearly as we think.

In order to consider whether negative feelings such as anger, hatred, etc., are truly in the nature of our minds, we must contemplate ourselves and the experiences we have experienced.

Is hatred often present in our mind? Sometimes we get angry, sometimes we hate, then these feelings disappear. It is not the mind that has these unwholesome emotions. Sometimes hatred arises, but there are times when its opponents: compassion, love also arise.

Buddhism considers that our basic mind is like being covered by clouds when emotions arise. We also think that two opposing emotions like love and hate cannot be present in the heart of a person at the same time. Different emotions appear in our mind from time to time, so it is impossible for negative emotions to always be present, clinging to our true nature.

Therefore, we compare feelings of goodness or non-virtue only to clouds obscuring the true mind: our mind is pure and neutral; can be affected by akusala cittas or akusala cittas. So our time has hope.

On the basis of this argument, the important question is whether we can eliminate these unwholesome feelings?

Up there, we have seen that everything changes in impermanence - that is, we can overcome unwholesome emotions and thoughts. In the more universal and fundamental level, do we want to know whether mental defilements can be completely eradicated? All schools of Buddhism consider it possible. In many Buddhist discourses, we find that there are many detailed discourses on the nature of the akusala cittas, about the destructive potential and the conditions to create them and so on. is to find ways to eradicate those negative energies.

Of course we can talk about Dharma in the context of the precepts such as: not to kill, lie, etc., or to do good things. But these rules are only of a broad sense because such ethical guidelines are not something that only Buddhism has in particular.

"The ability to be able to remove all of the unwholesome energy in us is the unique practice of Buddhism. It is the passing of Nirvana, the total liberation, the discontinuation of all disturbing emotions in Buddhism." You can say that Nirvana is the basic idea of ​​Buddhism. "

For a Buddhist, all practices must be understood to achieve absolute freedom, free from the mind of pollution. This also applies to the precepts, because keeping the precepts strictly is also toward the goal of liberation.

The ultimate goal of a Buddhist is to root out unwholesome feelings in the mind, the source of evil deeds. The efforts of the Buddhists are manifested through the ethical behavior in their lifestyle, proving they really want to convert those negative roots? The first of those efforts is their actions (body) and speech (speech).

When analyzing the nature of negative emotions and thoughts, we realize that the underlying basis of them is always the distractions - the imagination emanating from the mind whether or not there is an object.

For example, when there is an object we consider attractive, we will feel its lovely features, and through our imagination, make the object more attractive. We will be inclined to be easy with it, want to be close and become increasingly entangled in that object.

Similarly, when we encounter things we dislike, we often cover them with characteristics that do not match their nature. These are the reactions we usually have for everything: either we are attracted to, or we want to distance ourselves.

These two tendencies make us react psychologically to everything. The motive underlying these reactions is our excessive attachment to the object. Attachment can be desire or rejection. Therefore we suffer.

In the Buddhist sects, people have different understandings about the nature of suffering, the cause of suffering, depending on the sect's perception of the reality of reality. Perhaps Dharma General cardboard (Duy Thuc or Duy Bieu), there is a deeper understanding of suffering.

Nagarjuna said that Nirvana must be understood as freedom from suffering in the mind and the actions created by suffering. We suffer because of the actions that cause karma, and these karmic actions are motivated by our unwholesome feelings.

Unwholesome emotions and thoughts are the product of projections and imaginations, rooted in misconceptions of reality. This misconception is the notion that all things are real, exist independently and have their own nature.

According to Nagarjuna, understanding of emptiness really helps us to eliminate our basic ignorance, misconceptions about the world. This is directly related to the third seal: everything is empty and cannot exist on its own.

This seal tells us that, although we normally believe that all things are real and permanent, can exist independently, they actually do not have such properties. The notion that everything exists and exists independently is a misconception.

Only the enlightenment of emptiness can help us eliminate this mistake. The awareness of No helps us to eliminate the negative feelings that are rooted in those misconceptions.

Moreover, we will also understand that between the unwholesome feelings and the perception of emptiness, there is direct opposition to one another. Wisdom is rooted and supported by solid experiences and explanations that are valuable, while negative feelings are not. Looking at all the aforementioned things, we will see that if we have the wisdom of emptiness, we will eliminate mental suffering.

4.-  Nirvana is true peace : The fourth seal affirms that the nature of mind is pure and bright. Misconceptions, negative feelings are not available in the nature of mind. Knowing that suffering afflictions are rooted in false perceptions, we know that there is one antidote to them: the wisdom of the emptiness of all things, or the correct perception of reality.

Therefore emptiness means there is no existential existence, sometimes called "natural Nirvana". Because the nature of phenomena is emptiness, Nirvana - that is, it is truly free from suffering - is something we can achieve.

This explains why the Buddhist scriptures refer to the four types of Nirvana: Self-nature Nirvana, talking about emptiness; Residual Nirvana, including the continued physical existence of the individual; Infinite Nirvana and finally the Infinite Nirvana. Because of the nature of Nirvana, there are only three following types.

The exact meanings of Nirvana and Nirvana are explained differently in the Buddhist sects. Some schools define Residue as aggregates forming individuals, others understand Residue as only residual dualistic perceptions. The remainder of the five aggregates refers to the physical components we have, as a result of past karmas. However, we do not need to go into this.

What is fundamental is that from the third seal, we understand that the nature of all things cannot exist independently. Meanwhile we often have the misconception that they have a unique nature.

This awareness of ignorance is the root of so much confusion and affliction in us. The awareness of the emptiness of all things gives us the antidote to the wrong perceptions, thus escaping suffering. Nirvana is a complete shake off of these negative feelings and misconceptions.

Nirvana is freedom, no more suffering, no more causes of suffering. Understanding such Nirvana, we begin to understand what true happiness means. We can see the possibility of complete freedom, no more suffering.

So we can conclude as follows: The awareness of emptiness (emptiness) has the ability to help us eliminate all unwholesome emotions and thoughts, as well as their misconceptions and foundations. In the awareness of emptiness, all those pollutants are wiped out and purified. So, the main point is that Buddhists must understand Nirvana, based on the wisdom of emptiness. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.24/5/2020.