HOW IS THE BUDDHISM?VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

The Sutta Pitaka is a collection of all the suttas given by the Buddha at different times. (A few suttas were given by some of the Buddha's excellent disciples, such as Venerable Sāriputta, Mahā Moggallāna, Ānanda, etc. as well as narratives included in the books of the Sutta Pitaka). The discourses of the Buddha compiled together in the Sutta Pitaka are preached in accordance with different situations, for people of completely different inborn quality. Although the discourse is mostly meant for the benefits of the bhikkhus, and involves the practice of a clean life and with explanations of the Dharma, there are also many other teachings related to material progress. nature and the spirit of the laity.

The Sutta Pitaka gives the meaning of the Buddha's Dharma, expresses them clearly, protects and sustains them against distortion and misunderstanding. Just as a string serves as a red thread guides a bricklayer in their work, just as a rope surrounds flowers to prevent flowers from falling or falling apart, as is the case with the Sutta. The meaning of the Buddha's teachings can clarify, grasp, properly understand and give perfect assurance from being misunderstood.

The Sutta Pitaka is divided into five separate collections known as the Nikāyas. That is the Ministry of Business, Central Business, Samyutta Business, Increase Business and Business Ministry Ministry (Business Ministry Ministry).

(a) Obedience and Dharma Practices in the Buddha Dharma.

In the Sutta Pitaka is found not only the foundations of dharma but also practical advice to make the Dharma meaningful and applicable in everyday life. All of the things that are kept and practice constitute practical steps on the Buddha's Noble Eightfold path. Leading to the purification of the mind on three levels:

Precepts - Morality is pure through virtue of virtue,
Concentration - The mind purifies by concentration (Samatha)
Wisdom - Wisdom is clear by virtue of Wisdom (Vipassana)

First, a person must have the right determination to take refuge in Buddha, to follow his teachings, and be guided by monks. The first disciples who declared loyalty to the Buddha and voluntarily followed his teachings were the two merchant brothers, Tapussa and Bhallika. They were traveling with their disciples in five hundred vehicles when they saw Buddha in the sanctuary of the Bodhi tree after his Enlightenment. These two merchants offered him honey cake. Receiving the offerings they made and thus giving up the fast which he himself set for seven weeks, Buddha accepted them as disciples by telling them to read after him:

"I seek refuge in Buddha"
"I seek refuge in the Dharma."

This reading became the formula for proclaiming faith in Buddha and his teachings. Later when the Sangha was established, this formula was added to the third verse:

"I take refuge in Sang."

(b) On the main road to almsgiving.

As a practical step, available immediately and effectively by people of all walks of life, Buddha preached dhammas, giving offerings, explaining its qualities and real things have been obtained, righteous actions and the right attitude of the mind, so that real offerings will elevate the soul.

The driving force in acts of generosity is volition, the will to give. Almsgiving is a good act that arises only with volition. If there is no intention, there is no action. Italy in the actual offering of food has three types:

(i) The intention begins with the thought 'I will offer' and persists during the preparation of the offering -  Pubba Cetanā , the intention before action.

(ii) The volition arises and the moment of offering, when it is offered to the recipient.-  Muñca Cetanā-  the intention during action

(iii) The effect of friendship with joy and rejoice at the moment arises at reminiscence, recalling the act of offering or almsgiving - Apara Cetanā -   the intention after action.

Whether the offering is made to offer to the living Buddha or a small sample of his relics after Nirvana, Its volition, its power and purity, thereby determining the nature of the result .

Also explained in the Suttas, the wrong attitude of the mind with that attitude no act of generosity is performed.

Candidates should avoid looking down on others who may not have similar offerings; nor should he proudly show off his gifts. Polluted by those unworthy thoughts, his intention is low.

When the act of action is motivated by the effective expectation of the benefit of prosperity and righteous conduct, or the rebirth in higher lives, the accompanying intention is ranked second.

Only when good karmic generosity is accomplished by renunciation, motivated by pure altruistic thought, only the wish to attain Nirvana where all suffering is ceased will the intention of racing to that action be ranked high. .

There are many examples in the Suttas related to almsgiving and ways of giving.

(c) Moral virtue through virtue  (sīla)

Well keeping the precepts constitutes the most basic aspect of Buddhism. It includes the practice of Right Speech, Right Action and Right Livelihood to purify defilements in actions, words and thoughts. Together with the Three Precepts (as described above) lay Buddhists obey the Five Precepts (Five Precepts) by reading the following oath:

I ask to keep learning to keep away from killing

Adding to the negative aspect of the above formula is the emphasis on abstinence, which is also a positive aspect of gender. For example, we find many suttas

This verse: 'He keeps not being killed, put batons and swords aside, full of compassion and compassion for the sake and happiness of all sentient beings. Each precept proposed in this formula has two aspects.

Thanks to one's personal and progressive stage, other things of the gender, namely the Eight Precepts, the Ten Precepts, etc. can be obeyed. For the bhikkhus in the Church, more advanced and advanced rules are in place. The Five Precepts are always maintained by the lay disciple, who sometimes raise their own precepts by taking the eight Precepts and the Ten Precepts. For those who have started living the holy life, the Ten Precepts are the initial equipment essential for greater progress.

The pure precepts are the perfect basis for the next stage of progress, that is, concentration - purifying the mind by meditation.

(d) Practical Methods for training the mind to develop concentration,  Samādhi

The training of the mind to uplift the mind consists of two steps. The first step is to clear the mind from all disturbing emotions and gonorrhea or to let the mind focus on one point. Consistent effort (Right Effort) must be made to narrow the thoughts in the wavering mind. Then the mindfulness (mindfulness or right concentration) must be placed on the chosen meditation topic until reaching the one-pointedness (Right concentration). In such a condition, the mind is free of the five hindrances, pure, pure, powerful and lucid. At the same time, it is ready to take the second step through which the Path and the Path can be reached to overcome the state of suffering. melancholy.

The Sutta Pitaka many techniques of meditation lead to one-pointedness. In many of these Sutta texts, many methods of meditation are explained by the Buddha, sometimes individually in accordance with the situation and the purpose by which they are introduced. The Buddha knew the difference in personality and mind nature of each individual, the different faculties and dispositions of those who came to him for guidance. In this way he introduced different methods to each other to suit the individual characteristics and special needs of each individual.

The practice of practicing the mind to the final result in Nhat Tam is  Samadhi (Samādhi Bhavanā) . Those who like to develop meditation must be strictly observing the precepts, gathering the six senses, being calm, controlling, and they must be content. After meeting these four conditions, he chose a place that might be suitable for meditation, a quiet place. Then he sat cross-legged, keeping his body straight and his mind awake; he should begin to purify his mind from the five hindrances, that is, craving, anger, drowsiness, insecurity and anxiety, and suspicion, by choosing the appropriate meditation method for him and his actions. enthusiasm needed. For example, with the method of mindfulness of breathing, he keeps contemplating the exhalation and in and out until he is safely connected to the breath at the tip of the nose.

When he realized that the five hindrances had been eradicated, he became happy, satisfied, peaceful and happy. This is the beginning stage of concentration, will develop more until reaching Nhat Tam.

Thus Nhat Tam is the mind focused when it is aware of a subject, and only one of nature has benefits and goodness. This is achieved by meditating on one of the Buddha recommended subjects for that purpose.

(e) Practical mind training methods to develop insight (paññā)

The headings and methods of meditation taught in these suttas are designed to attain concentration as well as the development of  Vipassana (Vipassanā ñāṇa),  as a straight path to Nirvana.

As a second step in developing meditation, after concentration, when the mind becomes clear, strong and calm, yogis direct their attention to Vipassana meditation. With this insight, he analyzed the three characteristics of the phenomenal world, namely impermanence  (Anicca),  suffering  (Dukkha)  and non-self  (Anatta).

As he progressed in this practice, his mind became more and more solid and calm, he directed his mind directly to the End of the Swallow Or  (Āsavakkhaya Ñāna).  At that time he really understood suffering, human beings suffering, suffering and the path leading to the cessation of suffering. He also fully understands the contraband or as they really are, the human being smuggled or, smuggling or and the path leading to eradication or contraband.

With wisdom or smuggled paragraph, he became free. Tue liberation arises in him. He knows no more rebirth, has lived a life of virtue, he has completed the work to make enlightenment Dao, nothing more for him to do for such enlightenment.

The Buddha taught only one thing - Kill Suffering and liberation from the compounded life. The aim is to achieve by practicing meditation (Jhana or Wisdom) as set forth in many suttas in the Sutta Pitaka.

-ooOoo-

CHAPTER IV

BUDDHISM

SCHOOL OF ECONOMIC
Collection Long Suttas By Buddha Theory

This collection in the Sutta Pitaka, called the Sutta Pitaka is made up of thirty-four long Suttas written by the Buddha, divided into three parts: (a) Sīlakkhandha Vagga, Introduction; (b) Mahā Vagga, Great Product; and (c) Pāthika Vagga.

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(a) Introduction  (Sīlakkhandha Vagga Pāli)

This product has thirteen Sutta texts broadly related to gender categories, that is. The Little Precepts, the basic precepts can apply to all; The Middle World and the Great Realm are practiced by the majority of Monks and Brahmins. It also discussed the prevailing views of the time, as well as the Brahmanical and caste views, and various practices such as the excessive ascetic dharma.

(1) The Brahma  Sutta (Brahmajāla Sutta)

Discussions between Suppiya, hermit pagan, and his pupil Brahmadatta, which, mentor slandering Buddha, Dharma and Sangha gave made all of this renowned listed first in the Ministry  (Nikaya)  this .

In connection with slandering the Buddha, the Dharma and the Sangha, the Buddha instructed his disciples not to regret, not be unhappy, nor be angry, because it would only harm their spirits. In praise of the Buddha, the Dharma and the Sangha, the Buddha advised his disciples not to feel contented, excited or excited because it would hinder their progress on the path.

The Buddha said that any person who praised the Buddha in any way could not fully appreciate the incomparable qualities of the Buddha, namely  Samadhi (Samadhi)  and Wisdom  (Paññā). People can only come up with "small, trivial and gender-related issues." The Buddha explained the three types of precepts and said that there are many profound, subtle, subtle dhammas that only the wise can understand. Anyone who wants to praise the true qualities of the Buddha should only do so in the term of these dharma.

The Buddha then continued to explain various wrong views. There are novices and Brahmins speculating on the past, inheriting and confirming their wrong views in eighteen ways, that is,

(i) Four types of common knowledge,  Sassata Diṭṭhi

(ii) The Four Types of Opinions in Ordinary and Unusual ,  Ekacca Sassata Diṭṭhi

(iii) The Four Views of the Limited or Infinite World,  Antānanta Diṭṭhi,

(iv) Four vague antis ,  Amarāvikkhepa Vāda

(v) Two types of the Doctrine of the Inhuman ,  Adhiccasamuppanna

There are many novices, Brahmins, speculating on the future, inheriting and affirming their wrong views in forty-four ways, that is,

(i) Sixteen kinds of wrong views about the life of the posthumous thought,  Uddhamaghātanika Saññī.Vāda

(ii) Eight types of ants about the non-existence of thought after death,  Uddhamāghatanika Asaññī Vāda

(iii) Eight kinds of ants about the lifetime of Fei Fei Fear after death,  Uddhamāghātanuka Nevasaññā Nāsaññī Vāda

(iv) Seven Types of Paragraphs,  Uccheda Vāda

(v) The five types of earthly nirvana as if they could be realized in this life,  Diṭṭhadhamma Nibbāna Vāda.

The Buddha said that the sa mônna and the brahman speculate about the present or the future, or both the present and the future, they did so in sixty-two wrong ways or one in sixty. two evil this way.

The Buddha further stated that he knew all these kinds of wrong views, that he knew where the next destination and next life would be, that those who hold these wrong views would be reborn again.

The Buddha carefully analyzed the wrong views affirmed in these sixty-two wrong views and pointed out that these wrong views stem from sensations arising as a result of constant contact through the six sense faculties. Those who hold any of these wrong views, feeling in them arises into craving; craving arises into clinging; clinging arising into friendship; the process of dependent origination in kamma arises in rebirth; and rebirth arises into old age, death, sorrow, favor, suffering, brain and despair.

But whoever knows anything as they are, the root of the six contact faculties, their cessation, their sweetness and harm and how to get rid of them, he realizes dhammas, not only is just a precept  (Sīla),  but also concentration  (Samādhi)  and liberation  (Vimutti),  wisdom  (Paññā),  transcends all kinds of wrong views.

All the Brahmins and Brahmins who hold the sixty-two wrong views are caught in the net of this sutta like all the fish in the lake are gathered in a thin net by a skillful fisherman or by his students. fling.

(2)  Sutta (Sāmaññaphala Sutta)

On a full moon night while Buddha dwelt in the mango forest of Mr. Jīvaka in Rājagaha the sutta to the result of the monastic life, experienced in this life, was taught to King Ajātasattu at his request. The Buddha explained to him the benefits of the monastic life by giving him examples of the servant of the householder or the landowner sowing on the land of the king becoming a monk, then the king himself. show respect and offer all things to the person and at the same time protect and ensure the safety of that person.

The Buddha explained more about the higher and better benefits of a monk by listing (i) how the master after hearing the Buddha's sermon, renouncing family life and becoming sa Mon thanks to pure faith; (ii) how does one become strong in the three realms of the world: small, middle and large; (iii) how does one attain the six senses so well that he is not overcome by greed; (iv) how does one have clear and still aware mindfulness; (v) how, by eradicating the five hindrances, he attains the fourth jhana - the First Jhana, the Second Jhana, the Third Jhana and the Fourth Jhana - as the higher benefits of those mentioned earlier, (vi) how can he equip eight higher wisdom, that is, Insight Tue, Nhu Y Thong, Shen Thong, Aur Thong, Tha mind information, Tuc Mang Thong, Nhan Thong, Gon Sua Thong.

So when wisdom arises in him, he knows he has lived a clean life. There is no benefit of the sa, the experience itself is more gratifying and beautiful.

(3)  Ambaṭṭha ​​Sutta (Ambaṭṭha ​​Sutta)

Ambaṭṭha, a young disciple of Pokkharasāti, a scholarly grandmother, was sent by the teacher to investigate whether Gotama is truly the true Buddha, and there are thirty-two good generals of the Great One. . The attitude of the young man was arrogant, arrogant by the Brahmin family of the young man, making the Buddha reduce his arrogance by proving that the Khattiya lineage is actually higher than the Brahman lineage. Buddha further explained that the noble character of man does not come from the lineage of birth, but comes from perfection in the three realms, attaining meditation levels and accomplishing the eight types of wisdom.

(4)  Soṇadanda Sutta (Soṇadanda Sutta)

This Sutta teaches Brahmin Soṇadanda who approached Buddha while he was near Lake Gaggarā in Campā in Aṇga. The Buddha asked him what qualities one should have in order to be recognized as Brahmin. When asked by the Buddha, he said that morality and knowledge are the minimum qualities, no two qualities no one can be considered Brahman. Following his request, Buddha explained the meaning of the term ethics and knowledge. These meanings he claimed to not know at all about them, that is, the three categories of precepts, the attainment of the four stages of meditation and the achievement of the eight types of wisdom.

(5)  Kūṭadanta Sutta (Kūṭadanta Sutta)

On the night of the Great Sacrifice, Brahmin Kūṭdanda came to the Buddha to consult on how to best preside the sacrifice. For the example of the emperor Mahāvijita, who did a great ceremony, the Buddha declared the principle agreed by the four caste from the provinces, that is, the blessed one, the great mandarins, the rich Brahmin. and homeowners; the eight virtues acquired in the King who will offer offerings; the four qualities of the Brahmin royal adviser who will preside over the ceremony and the three attitudes towards the sacrifice. When all of these conditions were met, the ceremony offered by the King was a great success, without losing the life of an animal, the people were not too hard, no one was imposed. What to do, everyone was happy to cooperate in the ceremony.

Brahmin Kūṭadanta then asked the Buddha whether any sacrifices were performed with less hassle and less energy loss, but with many beneficial results. The Buddha told about the traditional practice of making offerings to the Bhikkhu khưu having noble conduct. Less hassle and more benefits than donation to the Sangha. It is even better to practice the practice according to the ordained order. (i) Taking refuge in the Dharma and Sangha; (ii) Longevity of the Five Precepts; (iii) Renounce the life of the family to live a virtuous life, become a serious moral conduct, attain to meditation, and be equipped with the eight types of wisdom that result in the eradication of contraband or vengeance above all other types of offerings.

(6)  Mahāli Sutta (Mahāli Sutta)

Mahāli Oṭṭhaddha, ruler of the Licchavī lineage, once came to Buddha and told him what Prince Sunakkhatta Licchavi had told him. Sunakkhatta was a disciple of Buddha for three years after which he renounced this teaching. He told Mahāli how he achieved the Heavenly Eye Through which he saw the miracle of beautiful and lovely images of heaven. Mahāli wanted to know from Buddha whether Sunakkhatta could not hear the sounds of heaven because they did not exist, or whether he could not hear them even though they existed.

The Buddha explained that there are sounds in the world but Sunakkhatta did not listen to them because he developed samadhi only for the purpose of achieving the Heavenly Eye, not the Heavenly Pine.

The Buddha further explained that his disciples were not intended to achieve such magical powers, but aimed at the realization of higher and more hostile dharmas than these types of mundane minds. Such dharma s are the attainment of the Four Noble Truths - the states of the Noble One, Liu Bei, Immortal, and the state of mind and wisdom of the Noble One who vow to eradicate all contraband or have accumulated from many lifetimes. .

The path that these dharmas can realize is the Noble Eightfold Path: Right Understanding, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Effort, Mindfulness and Right Concentration.

(7)  Jāliya Sutta (Jāliya Sutta)

At one time when the Buddha was staying at Ghositā Monastery near Kosambi, the two hermit Muāiya and Jāliya approached Buddha and asked whether the soul is a physical body, or is the physical body a soul, or whether the soul is one and the physical body is another.

Buddha explained how a person who can finally attain enlightenment is no longer interested in whether the soul is a physical body, or the physical body is the soul or whether the soul is a thing and the physical body is others.

(8) The Great Teacher of the  King (Mahāsīhanāda Sutta)

This article defines what the true monk is, the brahmin truly. Buddha is dwelling in the deer forest of Kaṇṇakathala in Uruñña. Later, the hermit of the pagan Kassapa approached him and said that he had heard that Gotama criticized all austerities and that Gotama despised those who lived an ascetic life.

Buddha answered that they mocked him with what he didn't say, what was not true. When the Buddha can see with the bad eyesight and the good destiny of those who practice extremely ascetic form, and those who practice less ascetic form, how can he despise all systems? self-imposed system of forced suffering.

Kassapa, at that time, still held the notion that only hermitages, practicing walking meditation or sitting their whole life, those who moderated in eating, eating only once in two days, in seven days, in ten only five days and so on ... are sa and brahmin really. The Buddha explained to them the futility of extreme asceticism and taught that only when the hermit practices and becomes accomplished in precepts, concentration and wisdom; cultivate loving-kindness, and dwell in the liberating mind, and that liberation wisdom deserve to be called sa and brahmin. At that time the Buddha explained fully about gender, concentration and wisdom, eventually Kassapa decided to join the Sangha of Buddha.

(9) Poṭṭhapāda  (Poṭṭhapāda Sutta)

Once Buddha was at Anāthapiṇḍika monastery in the Jeta forest of Sāvatthi, he visited Ekasālaka Hall where various points of view were discussed. At that time Poṭṭhapāda hermit asked him about the nature of saññā. Poṭṭhapāda wants to know how to think that killing happens. The Buddha told him that it was through reason and predestination that consciousness formed in a being which arises and passes away (Adhicitta Sikkhā) and some type of mind stops by meditating.

The Buddha then proceeded to explain these practices including the observance of the precepts, the development of concentration that results in the arising and passing away of the next stage of meditation. The yogi progresses from one stage to another in a process until he attains the Purification of Thought Life [the cessation of all types of Mind  (Nirodhasamāpatti) ].

(10) Kinh Subha  (Subha Sutta)

This Sutta was not written by the Buddha but by his trusted attendant, Venerable andananda, at the request of the Subha youth. At that time Buddha passed away. And the young Subha wanted to know from his trusted attendant lips what dharma was praised by the Buddha and what they were that encouraged the people to practice.

Andananda told him that Buddha always praised the three aggregates, namely, the skandhas, concentration and aggregates. Buddha encouraged people to practice these dharma, live in dharma, and firmly establish in dharma. Andananda explained this aggregates in great detail to the young Subha, who eventually became a sincere disciple.

(11) Sutras  (Kevaṭṭa Sutta)

The Buddha dwells in Nāḷandā in the Pāvāriko mango forest. A faithful follower approached the Buddha and asked him to tell one of the disciples performing miracles so that the people in Naḷandā would forever respect the Buddha.

The Buddha taught him about the three types of supernatural powers that he knew and realized himself with supernatural wisdom. Gandhārī. The Buddha also renounced the second kind of magical power, ādesanā pāṭihāriya because they can be considered as cintāmani charms. He introduced the third type of supernatural power, anusāsanī pāṭihāriya, the supernatural power of teaching as it relates to the practice of the Precepts, Concentration and Wisdom ultimately leading to the annihilation of Greed or ậusavakkhaya Ñāṇa.

(12)  Lohicca Sutta (Lohicca Sutta)

The Sutta sets forth three types of reprehensible teachers: (i) A teacher who is incomplete in the noble practice and teaches them that they disobey him. (ii) He is a person who has not yet accomplished in the noble practice and teaches them then they practice as instructed and attain liberation. (iii) He is the person who has fulfilled the noble practice and teach them but they disobey the teacher.

He is a praiseworthy person who has become a perfect member in the three dharmas of practice of Gioi, Dinh and Tue and teaches them to become as perfect as his master.

(13)  Siddhartha Sutta (Tevijja Sutta)

Two Brahmin youths Vāsetha and Bhāradvāja came to see Buddha while he was on a trip around the Kingdom of Kosala. They want the Buddha to resolve the debate as the right path leading directly to the residence with Brahma. Each one thinks only the way to be the only one is the right one.

The Buddha taught that because none of their teachers saw the Brahma, they were like a group of blind people who each held on to the diagonal of their predecessors. Then he showed them the true path that leads to the Brahma realm, which is the path of samadhi and concentration, and develops compassion, compassion, joy and equanimity for all sentient beings.

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(b) Great Product  (Mahā Vagga Pāḷi)

The ten Sutta texts in this series contain some of the most important in the Tipitaka, dealing with many aspects of the Buddhist calendar and biography as well as many aspects of the doctrine of Buddhism. The most famous sutta is the Mahāparinibbāna Sutta concerning the short accounts of the seven Buddhas of the past and the life of the Buddha Vipassī. The Mahāsatipaṭṭhāna Sutta refers to the Four Foundations of Mindfulness and the practical means of meditating on the four foundations of mindfulness.

(1)  Mahāpadāna Sutta (Mahāpadāna Sutta)

This Sutta was preached at Sāvatthi to the bhikkhus taking a day to discuss the Buddha's Intelligent Network. He talked about the seven Buddhas of the past, having a full story of each, Vipassa Buddha, recalling all the events of the Buddhas, their social caste, identity, tribe and longevity, two the great Buddhist disciple, your assemblies, your success and your liberation from all defilements.

The Buddha explained that the ability to remember and recall lives depends on his own insightful insight and the ability of the gods to make those problems known to him.

(2)  Mahamudra Sutta (Mahānidāna Sutta)

This Sutta was preached by the Buddha in the town of  Kammāsadhamma to Venerable andananda  to correct the wrong idea of ​​the doctrine of  Pratyekabuddha (Paṭiccasuppāda) , although there were deep and profound signs that were clear and probable. . The Buddha said that this doctrine appears not only profound and profound but also truly profound and profound about four points: profound in meaning, profound as a doctrine, deeply related to character. in which it is taught, and deeply related to the facts upon which it is founded.

He then explained the doctrine thoroughly and said that because of a lack of proper understanding and a deep awareness of the doctrine, sentient beings were caught in and could not escape, the cycle of misery and destruction. He concluded that without a profound understanding of this doctrine, even the minds of those who have attained meditation will be clouded with the ideas of  attā .

(3) The Great Nirvana  Sutta (Mahāparinibbāna Sutta)

This Sutta describes important events about Buddha's last days, a complete chronicle of what he did, what he said and what happened to him during the last year. his life. Collected in the form of narrative, the most basic and important aspects of the Buddha's teaching are scattered in many suttas. The longest Sutta in the Sutta School, it is divided into six chapters.

On the night of the night making the last great trip, while dwelling in  Rājagaha , the Buddha gave many famous sermons on the seven factors that do not withdraw from the King and the Prince and the Seven Elements of the Bhikkhus without withdrawal. khưu.

Then he started his last journey first to the Pāṭali village where the Buddha taught the effects of moral and immoral life. Then he went on to Ko làngi village  where he explained the Four Noble Truths  . Then he went to live in the village of Nātika where the famous sutta of the Mirror of Truth is preached.

The Buddha then went to  Vesalī  with a large group of monks. In  Vesalī,  the Buddha traveled to a small village called Veluva where he became so ill that he could be considered destiny. But the Buddha decided to maintain the process of life and not die without giving a message to the lay people and not yet saying goodbye to them. When Venerable Ananda made the Buddha truly worried because of the Buddha's illness, the Buddha gave a profound command: Be your own guardian, your own refuge. Take the Dharma as your place of refuge, not of elsewhere. "

It was in  Vesal thành  that Buddha decided to die and realize  Parinibbāna  within these three months. The moment the Buddha made this decision there will be a big earthquake. Venerable andananda, when told by the Buddha about the reason for the earthquake, requested that he change his mind but it didn't work.

The Buddha then summoned the Sangha and told them the day of his death would soon come. Then he reviewed all the principles of His Dharma and tortured them to be diligent, aware, and constantly guarding the mind of each servant to end his misery.

The Buddha then left Vesali and went to Bhanḍa Village where he continued to preach sutras for the Sangha to accompany him to the Precepts  (Sīla) ,  Jhana (Samādhi)  and Tue  (Paññā).  He resumed his journey north, and he lectured on the Four Great Powers,  Mahāpadesa,  in Bhoga provincial capital  .

From there he continued to Pāvā and dwelt in the Mango forest of Cunda, the son of the Goldsmith, who offered food to the Buddha and the Bhikkhu khưu assembly. After finishing the offerings by Cunda, a serious illness arose to Buddha, but he continued his journey until he came to Kusinārā here in the Sal forest of the Malla princes, urging Ānanda to spread the bed for he dwells. He sat on the bed with mindfulness and liberation, waiting for the  passing away (parinibbāna) .

Even when sitting in bed waiting for the time to disappear, the Buddha continued to teach, explaining that there were four places where reverence and devotion were born. four people deserved to build a tower of worship, and answered Ānanda's questions about how to deal with women themselves, or about what should be done regarding the relics of Buddha. His last non-self action was to explain the truth of the Truth and give directions to Subhadda, the hermit. heathen.

Then, after making sure that there were no remaining bhikkhus in the Buddha, Dharma and Sangha, the Buddha said the last word: "All compounded dharmas have inherent nature of perversion and destruction. essential effort with full mindfulness. "

Then when the Bhikkhu khưu convened, the princes and the people bowed to him with extremely respectful mind, Buddha died and realized  Parinibbāna.

(4) King  Siddhartha Sutta (Mahāsudassana Sutta)

This Sutta was taught by the Buddha as he sat in bed waiting for the time to perish in the Sal trees of the royal Mallas. When Venerable andananda begged him not to pass away in this small, naked, and meaningless town, the Buddha taught that Kusinārā was not a small city without meaning.

In ancient times, this place was known as  Kusāvatī,  the capital of the Zhuan Falun King who ruled the four continents of the world.

Then the Buddha described Kusavati 's magnificent and imposing  appearance  during the reign of the Great Compassion King  (Mahāsudassana)  . He also described how the king really ruled over his territories and eventually renounced all attachment and practice of meditation, died and reached the blissful realm of Brahma.

The Buddha revealed that at that time he was the King of Great Compassion  (Mahāsudassana).  He renounced the body here (formerly Kusāvatī) six times as King Zhuan Falun. Now he renounces his body for the seventh time and for the last time. He ended the nhắcnanda sutta that all compounded phenomena are truly impermanent. Being and passing away are its inherent nature. Only pure Nirvana is the absolute end of them.

(5) Kinh Janavasabha  (Janavasabha Sutta).

This Sutta is a broad exposition of other suttas spoken by Buddha on the journey of his end. Andananda knew the destiny of the lay people from  Magadha.  The Buddha told countless people from  Magadha  to come to heaven through faith in the Buddha, Dharma and Sangha. This news was given by the male god Janavasabha who was formerly King Bimbisāra. He told the Buddha that there were very often celestial assemblies in the days of the Bat Quan Trai when the kings of the Devas and Brahma Sanankumāra  taught the dharma on the development of the  Faculties of Divine Power, about the Three Chances, of the Four Mindfulness and Seven Elements Set.

(6)  Siddhartha Sutta (Mahāgovinda Sutta)

In this discourse ,  Pañcasikha , a male celestial being in the Heavenly Land of the Thousand Gods, told the assembly of the devas in the Brahma  Sanakumāra  teaching as  indicated by  Mahāgovinda , the Bodhisattva  Mahagovinda  went to the Brahma heaven. The Buddha said that  Mahagovinda  was none other than himself and explained that the Dharma he taught at that time could lead people only to the Brahma realm. With his teachings now as the Buddha of Enlightenment, it is possible to achieve higher attainments such as Enter Luu, Nhat Lai, and Lai and the highest attainment is the Arahantship.

(7)  Sutta (Mahāsamaya Sutta)

The Buddha dwells in the forest of Dai Lam at  Kapilāvatth u with an Arhat assemblies totaling up to five hundred. Buddha told them the names of gods and Brahma as listed in this sutta.

(8) King  Siddhartha Sutta (Sakkapañha Sutta)

A time when the Blessed One dwelt at Indasāla Cave   near  Rājagaha, Sakka,  Uranus, descended to ask him some questions. Uranus wants to know why there is hatred and violence among different beings. The Blessed One told him it was due to jealousy and selfishness that arose hatred among beings. He further explained that jealousy and selfishness are caused by likes and dislikes, but instead have their roots in craving. And craving arises from sight  (vitakka)  which has its origin in the illusion of wanting to prolong the cycle of reincarnation ( papañca-saññā-saṇkha).

Then the Buddha proposed an outline to move the illusion of wanting to prolong this cycle of reincarnation, including two types of sphere, the sphere should be pursued and the sphere should not be pursued.

(9) Mahāsatipaṭṭhāna Sutta ( Mahāsatipaṭṭhāna Sutta)

This sutta is one of the Buddha's most important doctrines. It is profound in that it is the only way 'to purify sentient beings, to overcome sorrow, to cessation of suffering, to attain enlightenment, to attain Nirvana.' In  Kammasadhamma , the definition of the 'single path' as ​​the Four Mindfulness Senses is made of fourteen ways of visualizing the body, nine ways of contemplating life, sixteen ways of contemplating the mind, and five ways of contemplating the dharma. The Sutta ends with a clear guarantee of practical results: An Arhat in this life or an Immortal state can be achieved within seven years, seven months, or seven days.

(10) Pāyāsi Sutta

This Sutta recounts how Venerable  Kumārakassapa  points the straight path to Governor  Pāyāsi  of Setabyā province in  Kosala . Governor  Payasi  holding wrong: "There is no other world, no beings arise again after death; no fruit of actions good or bad." Venerable  Kumarakassapa  showed him the straight path, illustration His words taught in many examples to make him clear. Finally  Pāyāsi  became full of faith and took refuge in Buddha, Dharma and Sangha. Venerable  Kumārakassapa also taught him the proper way the offerings were made and that offerings should be made with proper reverence, by their own hands, with reverence and not like dropping them. Only under these conditions does the offering and merit bring forth fruitful results.

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(c) The Pāthika  (Pāthika Vagga Pāḷi)

This product consists of eleven shorter texts with general content. They refer to the negativity of the extremely harsh and erroneous austere Buddha of Buddhism in other schools; they also refer to each period of peace and destruction of the universe, the story of the Zhuan Faluns and the thirty-two great generals of the Great Human being. There is a  Sutta, a  discourse given to a young Brahmin who only presents the duties performed by members of human society. The last two  Suttas, Purgatory (Sangīti)  and the Ten Divine  (Dasuttara), the suttas are written by Venerable Sariputta and they contain lists of doctrinal terms classified according to the subject and numerical units. Their types of discourse differ from the other nine suttas in this article.

(1)  Pāthika Sutta

At the time of Buddha, there were many other gurus with their disciples, holding many different conceptions of what blessed life consisted of, about the origin and development of the universe, and about the representation of miracles and miracles. Sunakkhatta , Prince  Licchavi  became a disciple of Buddha and was accepted into the Sangha.

But he saw the precepts and the Dharma above him and on his level of knowledge, at the same time he was drawn into the teachings and practices of other sects. After three years he left the Sangha and became a follower of one of the other sects, he began to slander the teachings of the Buddha and repeatedly slandered the Buddha and his disciples. Many short lectures in the  Pāthika Sutta  report on Buddha's denials and explanations regarding many of Sunakkhatta 's accusations  .

(2) Kinh Udumbarika  (Udumbarika Sutta)

This sutta was given to  Nigrodha, his  hermit and his followers in the royal garden of Queen Udumbarika near Rajagaha, to cancel their false theory and establish a rational theory. Too obsessed with their own wrong views, these monks did not respond to the Buddha's invitation to follow his Dharma to ensure a practical effect for seven days.

(3) King Zhuan Falun  (Cakkavatti Sutta)

In the city of  Mātulā,  of  Magadha , the Buddha ordered the Bhikkhu khưu to be his personal supporters, his own refuge, refuge in the dharma and not relying on others. The Buddha then told the story of  Daḷhanemi, the  King Who Turned the Wheel, having the Heaven as a One of the Seven Treasures of the King. The king and his successors ruled the four continents, seizing and using the power and authority of Zhuan Falun. Your longevity is as long and as long as you live, you maintain the right path and fulfill the noble duties of Zhuan Falun, the Dharma is the sole guardian, providing shelter and security. , giving gifts and necessities to those in need, Their territories maintain peace, prosperity and development.

But when the King failed to fulfill his duties as a righteous king, when the Dharma was no longer a place of refuge, human morality declined. Life expectancy gradually reduced to only ten years old. then ten good karma produces wholly beneficial effects and ten negative karma for unwholesome proliferation. People are disrespectful to respect leaders and elders, neglecting to perform their duties towards their parents, novices and brahmins. There is also arising anger and evil intentions, thoughts of killing one another, then fighting, destruction and slaughter.

A few survivors of the massacre unanimously abandon evil conduct, live in harmony, do good deeds, pay respect to the leaders and elders, and perform their duties towards their father. mother, sa and brahmin. In the end, his morality improved, and his life span gradually increased to eighty thousand years old when the Holy King-Turned King appeared again to rule the Dharma. As such, the Bhikkhu khưu be ordered to live in the right Dharma, making the Dharma a protector, a place of refuge. Dharma will guide them in their physical and spiritual development until they attain the attainment of the Ala drought.

(4) The Sutta of the Buddha  (Aggañña Sutta)

Doing this is all theory in Savatthi to two novices are studied,  Vāseṭṭha  and  Bharadvaja,  indicating the viewpoints of the Brahmins as the related class. Brahman's side declared that of the four classes of man, the Brahmin class was recognized as the most noble of its time, followed by the  Khattiya  -class , the Khattiya, the noble and royal ; followed by the Vessa class  -  the trade class and finally the  Suda -  the lowest class

Buddha denied these claims from Brahmin by explaining the world to the processes of evolution and destruction and describing how humans first appeared on earth and how they emerged. four classes. He further explained that the birth lineage of a person does not determine that person's noble character but due to the virtue and wisdom of knowing the Four Noble Truths.

'Regardless of whoever holds wrong views and commits wrongdoings, they are not noble no matter what level. Anyone who draws himself into action, word and thought and develops the Thirty-Seven Bodhisattva until he eradicates all defilements in this lifetime is the leader, the most noble among mankind and gods regardless of birth.

(5)  Sutta-Sutta Sampasādanīya Sutta

The immovable faith in the Buddha of Venerable Sariputta was proclaimed once in the eloquent discourse praising Buddha in his presence. Regarding the courageous statement of the qualities of the Buddha, the Buddha asked him whether he had any personal knowledge of the minds of the Buddhas, past, future and present, your morality, your mind and your intellect and your liberation.

Venerable Sāriputta said that he did not claim to have such knowledge by appraising himself by clearly declaring the process of dharma carried out by all the Buddhas - the achievements in the precepts, renouncing the five hindrances and staying. of the four mindfulness practices and the practice of the Seven Elements of Enlightenment - only this process can lead to superior enlightenment.

(6) Pure  Sutta (Pāsādika Sutta)

Venerable andananda went with the bhikkhu Cunda to the Buddha to inform him that  Niganṭḥa Nāṭaputta  had passed away , the leader of a famous sect, and a division arose between his disciples.

The Buddha told them that it was natural and that the germs occurring in the teachings were not well taught, not widely disseminated, did not lead to liberation, and were not taught by the supreme enlightened person.

On the contrary, the Buddha explained that the teachings that are taught are well taught, widely disseminated by the person who has transcended enlightenment, has no wrong views, has no judgment about the past or the future or about fall. In the Buddha's Dhamma, the Bhikkhu khưu get the Four Mindfulness through which these wrong views and judgments are put aside.

(7) Sutta General  (Lakkhaṇa Sutta)

This Sutta on the thirty-two solemn forms of the Great Human being Buddha preached in Sāvatthi city, in the monastery of the Lonely Level  (Anāthapiṇḍika). For a person with thirty-two solemn forms, there can only be two processes available to him and no one else.

"If he lived forever at home, he would become the Holy King Who Turns into the righteousness of all four continents of the world. If he renounces the monkhood, renunciates, he will become the Right Chief. Mindfulness.

The Buddha explained in detail the thirty-two solemn forms, along with the accumulation of good deeds that he had accomplished in previous lifetimes by virtue, thereby obtaining them.

(8)  Singala Sutta (Singāla Sutta)

This Sutta was preached by the Buddha at  Rajagaha  to help young  Singaras . Young Singaras usually worship the six directions, that is, East, South, West, North, Upper and Lower according to the teachings of his father before his death. The Buddha explained to this young man that in his teachings, the six directions are: The East represents the parents; the south represents the ancestor; West for wives and children; North for friends and associates; Above direction represents Sa Mon and Brahmin.

The Buddha explained more about the six groups in society mentioned in the Sutta which were considered sacred and worthy of respect and worship. People honor them by doing their duties to them. These duties are then explained to young  Singaras.

(9) Sutta ṭānāṭiya  (Āṭānāṭiya Sutta)

The four heavenly kings came to see the Buddha and told him that there are people who have no faith among the invisible beings that can harm the followers of Buddha. Therefore the Four Great Heavenly Kings want to teach the Bhikkhu khưu on behalf of the guardians known as the Ho Hộ  Hộnāṭiya Sutta. Buddha silently agreed.

Then the Four Great Heavenly Kings read the sutta,  hộānāṭiya,  the Buddha advised the Bhikkhu khưu, the Bhikkhu khưu and the laity disciples to learn, remember to be able to live easily and be guarded and maintained carefully. .

(10)  Liturgical Sutta (Sangīti Sutta)

Buddha was going around Mallas when he came to  Pāvā.  The death of  Nigaṇṭha  Nātaputta  just happened and his followers left in discord, conflict, controversy about theories.

Venerable Sariputta who lectured this sutta blamed the division among them of Nātaputta for the fact that the teaching of  Nāṭaputta  was neither well taught nor widely disseminated, and did not lead to liberation from samsaric existence. , and taught by the teacher without the supreme enlightenment.

But the teachings of the Buddha are well taught, widespread, leading to liberation from the cycle of birth and death, taught by the Buddha - the one who has realized transcendental liberation. He advised the Bhikkhu khưu to read the teachings taught by the Buddha, in compatibility and without discord so that this Dharma would endure. The Buddha then continued to list the dhammas classified under their own headings such as the Group with One Dharma, The Group with Two Dharma, etc. to the group of ten dharma. to memorize and recite.

(11) The 10 Great  Sutta (Dasuttara Sutta)

This Sutta was also given by Venerable  Sariputta,  while Buddha lived in  Campā  so that the Bhikkhu khưu could be freed from shackles, enlightenment to Nirvana, and taken to suffering.

Dafa teaches Dharma, which is classified as Group with One Dharma, Group with Two Dharma, etc. to the Group with Ten Dharma.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.2/6/2020.