Buddhist monks and nuns.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
[06] Chapter sixTam study: Gender - Dinh study - Tue learning-ooOoo- Essential meaning The ultimate goal of Buddhism is liberation and realization of Nirvana. Liberation is to be free from the bondage of suffering, samsara. Many Buddhist words used to make us the ultimate achievement moment of the practitioner, and are considered synonymous with liberation: enlightenment, realization, truth incarnation, great enlightenment, great enlightenment ... all are words only about wisdom. During the forty years of peace, the Buddha also aimed to open up to teach people about that truth. The Buddha is often called the Enlightenment, the Great Wisdom, the Supreme Wisdom, the Great Enlightenment, the Sphinx, World Solving, the Right Samadhi ... also because people want to point to his transcendent wisdom. The ten Tathagatas or ten victorious abilities of the Buddha are praised by the world as the ten intellectual abilities. The entire mass of the Buddhist Commentary is only intended to bring one to the knowledge, the correct view of reality, and after all, all the scholarly in the world is only intended to present the knowledge, the knowledge. The reality in question is not apart from the known, the whole reality is the knowing, the whole worldly learning begins with the knowing and ends with the knowing. The problems are often raised together with the knowing is to know for what, unified knowledge ... the convergence is just the consequences of the knowing. Actually, no one wants, no one thinks that they think one way and do another; only the unknown, or the complete ignorance, hinder actions or hinder oneself, for people ... And, once the knowing is fully fulfilled then there is no problem. for the individual who has experienced that knowledge. The perfect knowing has a shining power, penetrating everything is the ultimate wisdom, the state of knowing like that called Enlightenment, Great Enlightenment, Enlightenment, Liberation. That is the knowledge of the Buddhas. This is as a whole as that of undivided reality. Then, the knowledge about an object is that object and then there are no more problems to discuss and inexplicable. The teachings and doctrines to bring an ordinary man from the incomplete to the ultimate know, that is, the ultimate wisdom. In that goal, Buddhism divides this learning of reality here, which is fully homogeneous into three aspects: Morality, Concentration and Wisdom. Gender is Chinese translation from Sìla, commonly understood as Morality, moral law. Sìla originally means nature, is habit. So the precepts are a reality with very natural operating laws and don't carry any moral significance. If we want to go beyond the bounds of nature, if we act against the laws of nature (and of society in everyday life) then we will have problems. If I eat too much, it exceeds my digestive system, I get sick: if I steal someone else's, I will be punished according to the laws of the state. So I shouldn't go beyond the rules. I need to evaluate how my actions are right and wrong so that I won't get stuck in life: what to do, what not to do. From here on, the moral significance of gender appeared. Later, self-preservation, which dwells in order to be happy, Dinh , the Chinese translation of the word Samàdhi, in the general sense is Meditation (Sanskrit: Dhyàna, Pali: Jhana). Samàdhi means concentrated concentration, unity, concentration. Sino translation is Dinh, intended to emphasize condensation, as opposed to the disarray. Samàdhi has a number of relative words: Samà, Samanà (same, same), Samaneti (together), Samàhati (summed up, lit), Samàvàa (reunited), Samàdhibàla (concentration ), Samàdhiyati (tranquility, concentration) ... Concentration is a tranquil nature, most like, as visceral of reality. For an individual, concentration is a state of purity, one-pointedness, stability, stability, and depth. The mind with new concentration is peaceful, not anxious or unsteady, without suspicion of fear, and is not drawn by bad tendencies. There is a new concentration to understand things, to understand reality. Tue , Chinese translation of the word Panmà. As mentioned above, Tue is the complete knowledge, shines through all things. Wisdom is the known, identified with all things. Wisdom is the knowing, seeing exactly the same as the dhammas. Sutras teach: "Right view is Tue". But for an ordinary person who has not yet enlightened, Tue, whether it is his being, has not yet been shown, or appears only in the superficial form of the knowing of feeling, through the senses, can be wrong. , small, but capable of growth and sublimation. This is the motive and existence of education and learning. Because Morality, Concentration, Wisdom are the three aspects of a reality, there is concentration in the Precepts, and there is Wisdom; in the concentration there is Wisdom; in Wisdom there is Sila. The degree of sublimation of one of the three limbs is related to the other two. New to know what is Wisdom; Having Wisdom can stabilize the mind; The more we practice the Precepts, the more we observe the laws of nature, the more we understand reality, thereby understanding the mind, stabilizing the mind; if the mind is stable, the mind will be pure, the knowing that word will be brighter, and so on. In one stage of the development of mind, we consider Concentration as the transition to Wisdom (just as Wisdom is the transition to liberation, liberation of knowledge), we see the following teaching of the Buddha stating the The organic, dialectical relationship of Morality, Concentration, and Wisdom when asked about Virtue and Wisdom: "This Ba-la-subject, Wisdom is purified by Morality, Moral conduct is purified by Wisdom. Where there is Morality, there is Wisdom. Where there is Wisdom, there is Morality. A person with a certain Virtue has Wisdom; a person with a certain Wisdom has Morality. Morality and Wisdom are considered paramount in the world "(School of the IV, Sonadanda Sutras) Morality, Concentration, and Wisdom are the content of the Buddhist monks' disciplines. This three learning is the step that a monk must go through to reach liberation. To study is to learn Morality, Concentration and Wisdom. In the last days, on the way from Rājagaha (Prince Xa) to Kusinagara (Sentence-thi-na) to enter into Nirvana, the Buddha taught again and again about the realms of Morality, Concentration and Wisdom through his stages with the monks. -to stop by: Rajagaha, Ambalatthika, Nalanda, Kotigàma, Nàdika, Vesalì ... The above section is just a summary, in order to emphasize three things:
With the above statement, we can state the victorious meaning of each part of Precepts, Concentration, and Wisdom in a brief manner as follows:
* * * About school Morality is the study and practice of Gender. Morality here, in addition to the general meaning as mentioned above, has a victorious moral significance. The fully edited, systematic laws around the middle of the fourth century after the Western calendar, fairly fully record the activities of the Sangha in the Buddha's time through stories that are considered to be the conditions for words. teach about the Vinaya of Buddha. Thereby we see the teachings in the form: "Hey monks, do these things ..." or "Hey, monks, don't do these things ..." It is raised in many different circumstances and is not systematically reproduced, sometimes the content conflicts with each other. Currently we have six codes of six different sects, but the content of the general sets is not much different. These are the Theravada Vinaya, Mahàsanghika Vinàya, Mula-Sarvastivàda, Mahàsasàka-Sarvastivàda, Pharmaguptaka-Sarvastivàda, and Sarvastivàda. Of the six above-mentioned laws, the Theravada Vinàya series of the Venerable Venerable is complete and unified. The Theravāda Vinàya set Pāli name is Vinàya Pitaka which is still known today as Vinaya. Referring to Vinaya, we distinguish three parts in the content:
As mentioned above, the Vinaya records the conditions of predestination that lead to the Buddha's teachings according to each individual case and is not systematically arranged. Formation of the Laws was relatively slow until almost a decade after the Buddha's time. It is only Pàtimokkha to relatively systematically arrange the Buddha's teachings and still prescribe the offenses. Scattered in the scriptures, the Buddha himself repeatedly reminded that Pàtimokkha is the most basic spiritual content from which the bhikkhu should advance to ultimate liberation. About the etymology, Pàtimokkha means connection, bonding. From then on, Pàtimokkha is explained as the binding of the Sangha, the strict unity of the monks, the connection of himself to the teachings of the Buddha. Also from this sense, Pàtimokkha is understood as binding actions, preserving urging body, speech, and mind to avoid falling into mistakes such as forcing buffalo's mouth to prevent buffalo from eating rice. Pàtimokkha includes the prefix Pàti, which means towards direction, and Mokkha meaning liberation. Accordingly, Pàtimokkha means the sending of liberation. The Chinese translation Pàtimookha is Liberation, Special liberation, Special liberation, Depending upon liberation ... all are derived from Mokkha and act more in the meaning of the entire content of Pàtimokkha is actions and conduct. , the teachings lead to liberation. At the beginning, the Sangha is a Sa-mon congregation, the monks are all Holy results, so the precepts are not necessary. When the Sangha has grown up, and the monks are allowed to accept disciples, wrong cases begin to happen. Therefore, the Buddha, who did not intend to set rigid laws, dogmas, had to make some sporadic rules "should do ...", "should not do ..." We have not found documents about the contents of the Pàtimokkha in the early Sangha and on times when laws were gradually added. The details below are largely based on the commentaries of the commentary Buddhaghosa (Buddha of Yin) written about a thousand years after the events happened. After the Venerable Sariputta attained Arahantship, and when the Buddha and the monks were in Veluvana near Rājagaha, the Buddha read the Pātimokkha for the first time before the Assembly of one thousand two hundred fifty monks- stilts on the full moon day of the constellation Māgha (about February and March of the solar calendar), in the third year after the Buddha's enlightenment. This is the Ovàda Pàtimokkha (Ovàda: training, advice, reminder). Since then, the Buddha still recited this text in front of his disciples from time to time. Thus, at the beginning, the Buddha stated that the Pàtimokkha had a brief and sketchy content, which was a collection of the Buddha's instructions on some points in the Sangha and individual's collective activities. Monks. We do not know clearly the residences of the monks scattered in places where regular readings of the Ovàda Pàtimokkha have been read by the Buddha or not. Until at the request of King Bimbisara, the Buddha allowed bhikkhus to celebrate Uposatha and to recite the deity, then reciting the deity recitation became regular and compulsory. Before the event took place at Sàvàtthi, there was an impure bhikkhu in the assembly and the Buddha declared that from then on he would no longer read Pàtimokkha, that Pàtimokkha was declared to be still the Ovàda Pàtimokkha. We can also distinguish a Pàtimokkha, which was later formed, including more precepts, It is arranged relatively more systematically, more specifically with the imposition of offenses, it is the napàtimokkha (Àna means order, must follow). Perhaps the time of completing this Pàtimokkha - which I later call Vinàya Pàtimokkha after the incident Elder Sudinna violated the case taught by the Buddha was very serious. It is about the twentieth year after the Sangha was established. Elder Sudinna (Tu-subject-na) has been in the practice for eight years, famous for being a good monk who needs righteousness, keeps the virtuous virtue of the head. At that time, according to the urgent request of the family, to have children to continue the lineage, the precepts at that time had no specific prohibitions, so Sudinna returned to his family, "lived" with his ex-wife. After that, Sudinna was very regretful, becoming "exhausted, in pain, blessed, golden, tend to be all over her body, sadness, misery, sadness, remorse, heavy sadness". The bhikkhus initiates scolded Sudinna, and when he heard the incident, the Buddha sternly rebuked Sudinna:
After that, the Buddha gave ten reasons to establish the precepts for disciple-monks to practice. These ten reasons are also repeated in the Anguttara Nikàya V, 70 when the Buddha answered Elder Upàki (Uu-Bà-ly) about the Buddha's purpose of teaching Pàtimokkha:
The solemn enactment of the Venerable Bhikkhu-stilts, or Anàpàtimokkha, has been carried out since then, around the 20th year after the Buddhist enlightenment. The strict and strict personality has been shown more clearly, this is an order, must follow (Àna), if violated, it will be condemned, not just instructions, advice as before (Ovàda) . Scattered among the sutras, we find a reminder of this code of discipline, comprising more than one hundred and fifty articles. For example, Sangzhi III, 9 recorded the Buddha's teaching:
Over one hundred and fifty things mentioned above of course have taken shape gradually over the course of twenty years, through many different cases, with different modifications, but most of them are added. Up to now, the Pàtimokkha sets differ in the total number of laws, but generally still very similar in content. At present, we distinguish the Pàtimokkha in Pàli and Sanskrit beside the Chinese and Tibetan translations. These are the Pàtimokkha versions of Theravada (Venerable Venerable - Pāli), of Mùla-Sarvastivàda (Sanskrit) and of Mahasangha (Sanskrit), in addition to an incomplete version of Sarvastivàda, the total gender is 227, 258, 218 and 263. Among these, Theravada's Pàtimokkha is the most systematic and popular today and is the ancient one still preserved in Māgadha. The following is a summary of the 227 content of the Ba-la-subject-carpentry-rub of the Venerable (Theravàda-Pàtimokkha), divided into eight groups, respectively:
Above is a summary of the content of Ba-la-subject-carpentry (Pàtimokkha), also known as Bhikkhu-stilts About duty, can be seen as the content of the practice to preserve the body, speech, and mind to be pure. . Morality is the very first step, very basic to attain Concentration and Wisdom. The Buddha taught:
The Buddha also explained what the bhikkhu is skillful in the discipline of discipline:
The observance of the precepts is extremely important, because "whoever practices (precepts) as long as he / she attains so much, whoever practices fully, attains fully." But, considering the content of the Precepts, we see that the precepts are promulgated by the Buddha depending on the different conditions and conditions, the number of precepts in the deities are not the same, the arrangement system is not tight. many worlds seem too petty and sporadic. That is enough to know that the content of gender is not as important as the spirit of observing the precepts. Always aware of all your actions, the upholding of the sense faculties, the preservation of body, speech and mind is the subject of accepting rigid, restrictive forms that are not present in the Buddhist spirit. When the Buddha was about to enter Great Nirvana, the Buddha told Venerable Ananda: "Hey Ananda, after I pass away, the Sangha can remove the small disciplines" (Sangha IV, The precepts set the form of treatment according to each offense. Crime and condemnation do not have the meaning of penance or punishment as in society. Buddhism does not conceive of a person who condemns or rewards human behavior. The forms of "guilty" in the Sangha make it clearer. Here, repentance is essential. If you are guilty, you must repent. To repent is to judge our own sins, our own mistakes, and to dissect ourselves and evaluate ourselves. To a correct degree, the offender clearly sees that his guilt has made it difficult for him to study. The general rule in all criminals in the Sangha leads to repentance of the offenders themselves. The fact that the sinner is temporarily suspended from some Sangha activities or may have to stay in residence for a short period of time only gives the person the convenience of repenting. In the case of a crime against Ba-la-di, which is considered a "dead person", being removed from the Sangha is a right thing, of course, because the person commits such serious mistakes, there is no longer the quality of Monks. If the person is not punished by the social law (such as the case of great speech, prostitution ...), he or she can still become a faithful Buddhist and still have many chances of achieving Holy results. A Buddhist monk practice morality is not only to avoid being guilty, but also for a more plausible reason, rather than letting himself be free from obstacles in his practice. The content of the law code, although sometimes somewhat detailed and formal, but because the laws are not imposing, it is not enough to apply at all times and places. That is the reason why the precepts differ in the number of precepts. The spirit of keeping precepts, therefore, is clearly defined according to the Three Precepts as the three meanings of the practice of morality:
That is the spirit of self-interest and self-interest. * * * Purpose Concentration is the learning that leads to stability of mind and tranquility of mind. The calm state of mind is tranquil, transparent, from which the concentration on an object becomes strong and clear. Perfect insight, Nirvana, cannot be experienced if the mind is not concentration. In other words, if there is no concentration, without through meditation there is no Wisdom, no Enlightenment. Concentration (Samàdhi) is often used in the same sense as Meditation (Jhana, Meditation-na), which means tranquility, contemplation. The term Jhàna-Samàdhi is often used to refer to a method of tranquility of the mind, bringing the mind to a state of high concentration, into the one-pointedness of the mind. In a simple way, Meditation is the cultivation of mind. Meditation takes root meaning in the word Bhàvanà, which means practice, spiritual development. Concentration is commonly understood as stopping, stabilizing, and ending all disturbances, so it is also translated as "Only". In this sense, scholars of Concentration, ie "Practitioner", practice according to the three contents: Eight Jhana (Eight Jhana), Four Immeasurable Minds (Compassion, Compassion, Joy, and Discharge) and develop divine powers. . - Bat concentration (Jhàna): or the Zen-na, eight levels of spiritual advancement through concentration of attention, condensing the mind into a diurnal point, gradually eliminating negative tendencies, leading to a feeling of happiness and happiness. and continue to move forward until stopping both thought and feeling, almost touching nothingness. It is the experience of the three realms of Sexuality, Virtue and Formless Realm by the elaborate meditation of eight levels: 1. First meditation; 2. Second meditation; 3. Tam meditation; 4. The four meditation; 5. Not boundless land; 6. boundless consciousness; 7. Landlessness; 8. Non-fiction non-fiction origin. - Divine powers (Abhinnà): develop the transcendent abilities inherent in each person, overpower the laws of the phenomenal world and in this direction, the practitioner appears leisurely. - Four immeasurable minds (Brahma-Vihàra): training emotions according to good trends, developing immeasurable mind in four aspects: 1) From (the desire for sentient beings to be happy); 2.) Compassion (compassion for suffering sentient beings); 3) Joy (please see sentient beings happy); 4) Discharge (renunciation, forgiveness of all). Eight meditation and miracles are practices that existed before the Buddha and many masters have attained sublime realms, the Buddha also recognized their effectiveness. By himself, he has reached the realm of this practice, which is the non-ideal non-ideal place, when he has not yet attained (study with Uddaka Ràmaputta - Uddaka-da-old La ma-death). The Buddha on the one hand confirmed the source of happiness achieved through the above-mentioned Jhana practice, on the one hand, he also noted that the Non-utopia is not liberation, Nirvana, which means there is still samsara, and the practitioner. often dwell in this blissful realm without going any further towards ultimate liberation. He also affirmed that divine powers do not bring liberation, sometimes just in vain, and even harmful, so he often forbids his disciples from exercising divine powers and that he himself rarely uses use. The Buddha taught the Method of Meditation that he practiced and realized himself is Wisdom, Vipassana. As mentioned before, the most dominant feature in Buddhism is Wisdom. So about Study, Dinh Study are also Tue learning. The commentators often distinguish in meditation there is concentration and wisdom, considering them as two paths. Practitioners practice according to the path of Concentration to have a stable mind, and then go on the path of Wisdom; some think that it is possible to go directly to Tue without going through Concentration. The term Concentration here is used to refer to the Aforementioned Bat Jhana alone, the meaning is narrower than the general meaning of Concentration. Concentration (Samathà) for Zen only (closed, quiet), differentiated from Vipassana meditation (Vipassana) only for wisdom. But we noted at the beginning of the chapter that Morality, Concentration, and Wisdom are the three aspects of this reality, so there cannot be any Wisdom without Mora and Concentration. Therefore, The Buddha's Zen method leads directly to Wisdom, to liberation, of course, to go through Concentration. However, with this method, the practitioner has gone the full way to enlightenment, attaining the ultimate Wisdom, which is different from the method of Concentration that existed before the Buddha, only bringing the highest realm of non-utopia. land. Certainly, depending on the basis of each person, one can come to the truth by many lanes, by countless methods. The history of Buddhism has revealed many different schools of realization, described in the Theragāthà and Theravāthà, etc. Here, we consider a method of meditation. that the Original Sutras remind the most. It is the method of Mindfulness (Satipatthàna) - also known as Mindfulness of Mindfulness - with the Satipatthàna (No. 22 of Dìgha Nikàya and No. 10 of Majjhima Nikàya) and scattered in many other places. This is the version clearly stating the four major contents of the topics of contemplation, so it is also called the Four Foundations of Mindfulness. The Four Foundations of Mindfulness are also mentioned in many other sutras such as: The Sutra of Immediate Existence (nàpànasatisuttam), the Two-Range Sutra (Dvedhàvitakka), the Heart Sutra (Vitakka-santhàba) ... Satipatthàna is the most important, most typical sutta in Theravada Zen taught by the Buddha himself to his disciples. In the opening of the Sutta, the Buddha taught: "Bhikkhus, this is the only way (ekàyano maggo) to bring sentient beings to purity, to overcome sorrow and grief, to eliminate suffering and grief, to attain Righteousness. director, attained Nirvana ". Because of the importance of Satipatthàna, we need to discuss more about the meaning and content of this sutra. Satipatthàna is translated as Mindfulness, Mindfulness, Mindfulness, Awareness. Sati (Sanskrit: Smrti) originally means memory, remembrance, often understood as attention, attention. Patthàna means to put in, to keep present. Satipatthàna therefore means attentive attention, so is mindfulness and awareness. The whole meaning of the contents of the Sutta is attention, concentration and contemplation. Satipatthàna is translated as the four foundations of mindfulness, as said, because it deals with the four great contents of the topics of contemplation. These are: 1) Body (body, airway); 2) Feeling (feeling); 3) Mind (states of consciousness); 4) Dhamma (contents of consciousness). In the body contemplation, the topic of contemplating the breath, contemplating the postures of the body is the part of the superiority that brings the mind into concentration. Other parts such as Tho contemplation, mindfulness contemplation, and Dharma contemplation are the parts leading to Wisdom but the meaning of concentration is always throughout. The entire sutra guide practitioners to penetrate the Buddha's teachings by their own experience, particularly the Four Noble Truths, the Dependent Origination, the Three Dhamma seals (suffering, impermanence, no-self) ... This is a natural, simple, reasonable, gentle way of gathering, absolutely nothing is far from reality. 1. Body contemplation (Kàya) Body contemplation to realize this body is false, a connection of many material forms, nothing is sacred, is precious, not worth calling me, is mine, has nothing to called Self, is the eternal and eternal soul. a) Breath contemplation (nàpànasati): pay attention to the in-out breath, how long and short to stabilize the mind, gradually enter the concentration of attention, and at the same time the practitioner, by his specific experience, understands the impermanent substance, conditioned in the motor process chain of out-and-forth breath. - "Attention, he breathes in, and attentively, he breathes out. Take a long breath, he knows" I take a deep breath. "With a long sigh, he knows" I sigh. " He knows "I breathe in short." Breathe short, he knows "I breathe short". - "Experience the whole body, I will breathe in", he practiced like that. "Peace of body activity, I will breathe out", he practiced like that. b) Contemplating the postures of the body: Pay attention to all postures of the body such as walking, standing, sitting, lying down, shrinking, stretching ... from which the fake can master the body and thus the mind is talkative. otherwise, have a self-controlled mind. Attention to the posture of the body also makes the practitioner bored with the body, because according to Nyanaponika, paying attention to the postures of the body too many times makes us feel bored as if we keep watching posture of a puppet figure. ( Nyanaponika, "The Heart of Buđhist Meditation" ) "Again, bhikkhus, a bhikkhu walking, know that" I am walking "; while standing know that" I am standing "; while sitting, knowing that" I am sitting ", while lying, knowing that "I am lying"; or what position his body is placed in, he knows the body is exactly like that ". c) Discussion of the functional functions of the body: The correct understanding (āāāna), by wisdom (pannà) by mindfulness (sati) of the functioning functions of the body. This is not unnoticed attention on the postures of the body but has the active participation in the activities of the body, thereby a better understanding of the selfless, impermanent nature of the body. Again, bhikkhus, a bhikkhu while on the way and while walking, he makes use of the discussion of what he is doing; when he is looking in and looking away, he exercising contemplation about what he is doing; when bent and stretching, he exercises the willfulness of what he is doing; when he is eating, drinking, chewing, tasting, he exercises willow Assembly about what he is doing; while he is standing, lying, sitting, awake, speaking, still, he applies the discussion of what he is doing ". d) The disgusting contemplation of the body: Body awareness is just a collection of filthy, disgusting things, nothing worth calling me, my own, from there seeing that this body is No Fall, Impermanence, Suffering. "Again, the monks, a Female-on stilts visualizing, this very body is covered with leather and full of filthy things, from the heels up and from the top of the head down, thinking that : "In this body here are hair, hair, nails, teeth, flesh, tendons, marrow, body, heart, liver, diaphragm, spleen, lungs, small intestine, large intestine, intestinal membrane, feces, bile, phlegm, pus, blood, sweat, solid fat, wet fat, saliva, brittle, osteoarthritis, urine. " e) Contemplation of the four elements: Contemplating the four basic elements that make up all matter, forming the human body, symbolically called earth (solid), water (liquid), wind (gas, movement), fire (heat), from which understanding of selflessness, about causes and conditions. "Again, bhikkhus, a bhikkhu visualizes this very body according to the postures it is placed to, arranged in terms of the four elements:" In this body there is geography, water Great, fire, and wind great. " f) Contemplation of the cemetery: Contemplating a corpse in the cemetery to see its gradual disintegration and decay, thereby understanding the impermanence, non-self of the body, of all beings ... At the time of the Buddha, in India, the bodies of the poor, criminals ... lacking the means to burn, were often thrown away in the forest plots dedicated to self-disintegration ...) - "Again, bhikkhus, when a bhikkhu sees a corpse one, two or three days old, bloated, dark blue, rotting, thrown away in the graveyard ..." - "When a bhikkhu sees a dead body thrown away in a graveyard being eaten by crows, hawks, dogs, disguises or various maggots ... - "... just a skeleton with flesh and blood joined together by tendons ... - "... just loose bones, scattered on all sides ... - "... leaving only white bones, colored like snail shells ... - "... just bones for more than a year, lying in a pile ... - "... only the bones left and turned into dust ... - "... Then he related his own body like this:" Indeed, my body here is the same nature, then will become like that and will not get rid of it. ". 2. Contemplating feelings (Vedana) Contemplating the perception and reaction of the senses to the stimulation of things, thereby receiving the cause condition of craving, grasping and understanding the conditions that arise from suffering. "Bhikkhus, a bhikkhu, when he experiences a pleasurable sensation, knows," I experience a pleasant sensation. "When experiencing a disturbing sensation, you know," I am to experience a disturbing feeling "; when to experience an unpleasant, non-disturbing sensation, then know," I experience an unpleasant, non-disturbing feeling "; when experiencing a pleasant feeling materially, he knows, "I experience a material pleasant sensation; when he experiences a mental sensation, he knows, "I experience a mental pleasure"; when experiencing a physical ... mental ... unpleasant feeling, no material affliction ... mental ... " 3. Consciousness of mind (Citta) Contemplate the states of mind from which to develop the mind in a good direction. "Bhikkhus, a bhikkhu when there is a greedy mind, know that the mind has lust; when there is no desire, knowing the mind is not greedy; when there is anger, there is a mind that is angry; when there is mind without anger ..., when there is mind of ignorance ..., when there is mind without ignorance ..., when mind is in a state of photography ..., when mind is in a state of chaos ..., when in the developed mood ..., when the mind is in a higher state ... when the mind is in a state of samadhi ..., in a state of liberation ..., in a state not yet liberated, knowing the mind is not yet rescue." 4. Dhamma (Dhamma) Contemplating the object of the mind, taking it as the content of the thought, gradually bringing the righteous thinking to righteousness, thereby solving the defilements, obstacles and developing the ability to realize. a) Contemplation of the five hindrances (N ìvarana): Contemplating the five obstructions to the liberation: lust, anger, hypnosis (sluggishness, sleep), curse (oscillation, confusion) , doubt (doubt). Practitioners contemplate each of the hindrances to recognize it, to know how they arise and disappear, how to know they no longer arise ... "Hey monks, when there is craving, a monk knows," In me there is craving "; or when there is no desire, he knows" In me there is no desire. " How no desire arises yet arises; he knows how sensual love has arisen, how is now destroyed; and he knows how craving that has been ceased will not arise in the future. " (For the remaining four hindrances, practitioners also contemplate the same) b) Contemplation of the Five Aggregates (Skhanda): Contemplating the five factors that make up the meaning of human existence, from which one realizes that human existence is due to conditions, not finding anything that can be called the self is all just a continuous process of conditions and conditions. "Hey, monks, a monk thought" This is materiality; this is the arising of matter, and this is the cessation of matter. This is feeling ..., this is perception ..., this is action ..., this is consciousness ... " c) The six internal bases and the six external bases (yyatana): Contemplation of the six senses of man (eyes, ears, nose, tongue, body, mind) and their six objects (form, sound, smell, taste , insult, things) interact that creates knowledge; From then on, the practitioner realizes that all are conditioned by conditions, impermanence, no-self, and all the affinities of suffering from there arise. "Bhikkhus, a bhikkhu who knows eyes and forms and fetters (attachment; samyojana) are born of these two things; he knows how unincarnated karma arises; the he knows how the history that arises is annihilated; and how he knows how the history that has arisen will not arise in the future ... "He knows ears and sounds, and the fetters of these two things; ... "He knows the nose ..., the tongue ..., the mind and the objects of mind, and knows the fetters that are born of these two things; he knows how fetters have not arisen, how do they arise now; he knows how the history that arises now is annihilated, and how he knows how the history that has arisen will not arise in the future. " d) Bodhisattva Contemplation (Bojhanga): Contemplating the seven factors that lead to enlightenment, from which one realizes how much his mind has developed and then attempts to reach the maximum of these seven factors. These seven factors are: 1) Mindfulness of awareness (elements of mindfulness); 2) Trach dharma (the factor of the causal truth of mental objects); 3) Diligent effort on chi (the element of progressive capacity, essential needs), 4) Hy feeling chi (element of happiness); 5) Contemptuous chi (element of serenity, lightness); 6) Determination of chi (concentration factors, concentration of consciousness); 7) Detachable chi (element of letting go). "Hey monks, a living Bhikkhu-stilts that contemplate the mind object in the mind object (ie dharma) on the seven senses? "Hey monks, when there is perception, he knows," In me there are thoughts "or when there is no awareness, he knows," In me there is no perception ", and he knows how the concept of sensory chi arises now, and how fully the mindfulness that has arisen now develops. " (For the remaining six senses, practitioners also contemplate the same thing). e) Contemplation of the Four Noble Truths (Sacca): Contemplating the four noble truths (the four truths of the saints), extremely important in Buddhism that in the first turning of the wheel of dharma, the Buddha taught; Since then, the practitioner by his own experience has right understanding of life, understanding the right path leading to liberation. "Hey monks, a bhikkhu who knows exactly according to reality," This is suffering "; he knows exactly according to reality." This is the cause of suffering "(Volume); he knows exactly according to reality , "This is the cessation of suffering" (Cessation); he knows strictly according to reality, "This is the way leading to the cessation of suffering" (Dao) ". Above are the Four Foundations of Mindfulness that the Satipatthàna says. Body contemplation, mindfulness, mindfulness, and Dhamma contemplation are very clear and specific contents of the sutras, which have been the basis and shape for meditation, since the Buddha's time. Original meditation follows that, very simple, gentle, natural; the practice is also easy, gentle: "Bhikkhus, a bhikkhu, after coming to a forest, to a tree, or to an empty house, an empty place, sit down in the full lotus position, keep the body upright and put your mindfulness in front of you (be ready with the attention). "Attention, he breathes in. Attention, he breathes ..." As previously said, monks spend a lot of time meditating every day: keeping watch at night, they rest and wake up to walk and meditate; After lunch, I meditate intensively. You live in remote and remote lands; sometimes used all day for meditation, or meditated for many days. But as the text of the sutta states, Meditation is not only in the full lotus position, but is also performed in all postures: walking, standing, lying down ... through all movements of the body in life. daily. Topics of contemplation are aimed at themselves, through the practitioner's perceptions and experiences, and these topics are also extended to others, that is, internal and external contemplation. For example: in the body contemplation section, the scriptures record: "... According to that, Due to constantly contemplating, paying more attention, the practitioner continues to treat the subject of contemplation, the experience of the subject is repeated over and over again until a certain time, reality appears to the practitioner. Honesty, integrity without the participation of the practitioner. There is a body here, there is suffering, happiness, attainment ... without suffering people, happy people, witnesses ... Impermanence, selflessness is experienced to the maximum, leading to a leisurely attitude. , self-reliance, full peace, liberation. After each subject of contemplation, the sutras always emphasize the self-realization of the subject - which has now become a very concrete reality - with great attention. For example, regarding body contemplation, the Sutra teaches: "... He lives and contemplates the factors that arise in the body, or he lives and contemplates the destructive factors in the body. Or his mind mind is established with the thought:" There is body. I am "to the point where it is necessary for such understanding and attention, and he lives, freely and without attachment to anything in life. Hey monks, a living bhikkhu who contemplate the body. that's how it is in the body " Thus, the Buddha's meditation is Satiphatthàna, Mindfulness, the Four Foundations of Mindfulness. This is the Dharma that leads directly to Wisdom, Liberation. At the end of the Sutta, the Buddha taught: "Hey monks, who practice these Four Foundations of Mindfulness, in this way, in seven years, he can attest one of the following two: Right position of Right position (A-la-Han) right in life. this, or the Imperfect (Analaw) result if there is some residual in the present. "... Bhikkhus, let alone seven years, whoever practices the Four Foundations of Mindfulness in this way for six years .., in five years, in four years ..., for seven months, in six months ..., in a week, he can attain one of the following two results: Right-Mind result (A-la-Han) right in this life, or Imperfect (Anani). If there is a bit more announcement in the present " "Because of that, I say, Bhikkhus, this is the only path to purity for sentient beings, overcoming sorrow and grief, eliminating suffering and sorrow, attaining the Holy Path, attaining Nirvana. -table, it is the Four Foundations of Mindfulness. " The four foundations of mindfulness are the topics of meditation practice of the Buddha's disciples. The Buddha reminded the Four Foundations of Mindfulness many times during his teachings, encouraging his disciples to practice. And also with this subject, the false Religion Xa-benefit-waving, Section-kien-related, La-ma-la ... has contemplated and attained results. The following sutta, the Righteous Mindfulness (Central Vietnam) Sutta also includes the content of the Four Foundations of Mindfulness and is also being developed, paving the way for the development of Meditation in the future: "The Religion resides in Sàvatthi (Xa-guard), where the Amnesty Class (Ànathapindika), the Garden of Amidabha (Jetavana). One morning, he woke up, put on robes, brought the bowl to Sàvatthi to beg for alms." Assuming Rāhula followed him. While walking, the Blessed One still looked straight and said to the Venerable, "Something of the past, present or future, inside or outside, far or near, needs to be seen. Concretely with the thought: "This is not mine, this is not me, this is not my self." "Bach The Ton, only specific shop only? "Hey Ràhula, feeling, perception, action and consciousness. "The false Religion Ràhula said to himself:" Who is going to beg for alms today when he was advised by the Religion! "Then the false Ton went back, sitting cross-legged, keeping the body upright and focusing on thoughts. "Venerable Sàriputta saw the Venerable Ràhula immediately said:" Practice concentration on the in-breath and out-breath, because such practice is very beneficial. " In the afternoon, the Venerable Rahula stood up and went to the Blessed One, asked him how to practice Meditation on contemplating the in and out breath. "Hey Ràhula, whatever is hard and firm in the body like hair, nails, teeth, skin, meat, etc. ... it is called Earth element, water element includes honey, phlegm, drool, pus, blood, sweat. etc ... Element of Fire includes things that warm, cook, burn to create the digestion of food and drink.The element of Wind is the vapor in the body to move up and down, the vapor in the lower abdomen and stomach, motor vapor from one part to another, inhalation and exhalation of the lungs And finally, the Hollow element Does not include the tubes of the ears, nose, mouth and esophagus, but food, drink going in and out of the body These five elements merge with the five outer elements into the five elements (the five elements). All must be seen objectively with the meeting, with the thought that: "Here not mine, this is not me, this is not my self "- With such a good attitude,people deny the five elements, and the mind doesn't like the five. "Hey, Rahula, practice like the Earth - for they throw clean and dirty things, feces and urine, phlegm, drool, blood, pus on the earth, but the earth is not resentful, not disgusted. And for Thou keep the mind like the earth, so no happiness or sadness will invade or cling to thee. "Likewise, you need to practice mind like water, because people throw clean, dirty things into the water, but the water is not upset, not disgusted ... Likewise, like Fire ..., like the Wind. .. as Space ... "Hey Ràhula, practice Lovingkindness, because if you practice like that, the evil will decrease; practice compassion, because such practice will decrease; practice the mind of Joy, because in doing so, anger will decrease. reduce; practice the mind of Xa, because in doing so, the conflict will decrease ... "... Practice mindfulness of the breath ... A bhikkhu goes to a forest, or a tree, or an empty house, sitting cross-legged, concentrating ... Mindfulness, he inhale and exhale.When he inhales or exhales deeply, he knows he is inhaling and exhaling long ... Likewise, when he inhales and exhales short, he knows he inhales and exhales short ... " The content of the above Suttas is still the content of the Satipatthàna Sutta as discussed, but here also adds the practice of the Four Immeasurable Minds to energize the concentration. And in particular, the Sutta also develops the mind towards the ordinary, indifferent, selfless, equal, and unbiased. This practice trend was later strongly developed in Mahayana, especially in Chinese, Japanese, and Vietnamese Zen Buddhism. So to say Satiphatthàna is "The Only Way" is to say in the sense that it includes all the paths, all the correct methods of meditation. * * * Tue Learning The entire teaching that the Buddha propagated in the past fifty-five years is intended to bring people to the Wisdom of liberation. The content of learning knowledge is all that doctrine, including enough Precepts and Determination. The content of the Buddha's teachings is such a coherent system, that one can start learning from anywhere of that system and then have to go through the whole system. The content presented here is not a summary of the basic Buddhist teachings, nor is it a list of each topic and content of the teachings, but only intended to reiterate the overview of outstanding issues. , has a specific character of Buddhism in the Buddha's time. In that spirit, we will present a brief description of the Four Noble Truths, including the Five Aggregates and the Twelve Causes and Conditions. The Four Noble Truths (Cattàri Ariyasaccàni) The Four Noble Truths are the four truths that the Buddha preached to the five monks, the group of Venerable Kieu-like (Kodannà) in the first turning of the Dharma back to Isipatana, Baranasì (Ba-la-complaint). The four truths are the Noble Truth of Suffering (Dukkha), the Noble Truth (Samudaya), the Noble Truth of Kill (Nirodha) and the Noble Truth (Magga). The Four Noble Truths are extremely important teachings. Speaking of Buddhist teachings is referring to the Four Noble Truths. We find the Four Noble Truths which are mentioned by the Buddha in many places in the Sutras: Central Sutra III, Middle A-function 31, Sutras, Chief Elder Monks, Samyutta Sutras V, etc. Sàriputa praised the Four Noble Truths teachings as follows:
The Four Noble Truths encompass all of the Buddhist cosmological, human, philosophical and ethical views: - Suffering: Getting true is suffering. Suffering is a fact of life. This is an objective perception, not meant to be pessimistic, depressed, is not an evaluation, is not ethical or critical. "Birth is suffering, old age is suffering, sickness is suffering, death is misery, sorrow and grief, pain, sorrow, despair are suffering; in short, the five clinging aggregates are suffering". - The Noble Truth : The Noble Truth is the truth about the cause of suffering, which is thirst (Tanhà). "It is this craving that leads to re-existence (ponobhàvikà) connected to lust, seeking pleasure here and there, that is, craving for pleasures (craving), thirst for existence (affinity). thirst for non-existence " But craving arises from sensual pleasures. Eyes, ears, nose, tongue, body and mind (six sense organs) with their objects (the six objects) exist and interact, sensual pleasures exist, from which craving arises. - The Noble Truth: The cessation of suffering is the Cessation of Suffering, which is Nirvana. The cessation of suffering is the cessation of samsara, the cessation of samsara. Nirvana is a perfection of immaturity that cannot be described in words, only mentioned by negative descriptions that negate all beings. Nirvana is the ultimate liberation, is the end of the practice. - Dao De: is the way leading to the cessation of suffering, to the end of Nirvana. That is the Noble Eightfold Path (Ariya Atthangika-Magga): 1) Right view (see, understand correctly, righteousness); 2) Right thinking (thinking rightly, rightly); 3) Right speech (correct speech, right law); 4) Right karma (the right thing to do, the right thing to do); 5) Right life (right way of life, right career, right law); 6) Right diligence (efforts to practice rightly, rightly); 7) Mindfulness (right mindfulness, righteousness); 8) Right concentration (correct meditation, right dharma). The Noble Eightfold Path is an eight-product part of the Thirty-seven auxiliary products (Four Foundations of Mindfulness, Four Righteousness, Four As Mind, Five Can, Five Forces, Seven Sense and Eight Paths) are training contents. Meditation. The Eightfold Path belongs to the Purification section, and of course also belongs to Wisdom, depending on the concept of the Noble Eightfold Path in terms of reality or theory, in the sense of relative victory. And, also relatively, it can be said: Right Understanding and Right Thought of the Wisdom Aggregates (group of Wisdom: Panna-khandha); Right speech, Chief of action, Chief of life belongs to Gender (Sìla); Right diligence, mindfulness and concentration in concentration (Jhana). The Eightfold Path, as well as the Thirty-seven aids, listed here are intended to denote what is learned to have Wisdom, and Wisdom will be promoted by Meditation, by practice. Dependent origination (Paticca-Samuppàda): Dependent Origination is the truth that the Buddha during Meditation under the Bodhi tree discovered and became the great Enlightened One. Dependent origination is the working logic of all things. It is a close chain link that continuously creates the existence of the universe, creating samsara in the past three lifetimes, the present, the future. It is the causal operation of the twelve limbs which are the result of the preceding limb and the cause of the subsequent limb: "Due to ignorance, there is Activation; there is Consciousness; There is Consciousness, there is Nāma, there is Nāma; Being, being born, being born, being born, being born, there is Lao, Tzu, Sorrow, Compassion, Suffering, Prosperity, Brahma born, or the whole of Suffering and Aggregates is born. This is called Dependent Origination. " (Corresponding Set II) The mentioned ignorance leads to the beginning of the twelve conditions. Ignorance is darkness, self-grasping, ignorance from countless past lives. Since the twelve conditions are linked together in the sense of a circle of cause and effect, to cease suffering samsara, only one of the twelve limbs is needed, the remaining limbs have no reason to exist. Now ignorance is mentioned as the first because it wants to emphasize in the sense of Wisdom, which involves learning requirements to attain Tue. Ly Duyen arises as summarized by the Buddha in the Buddhist scriptures:
It is clear that Dependent Origination is the most eloquent affirmation that "All dharmas are conditioned by Dependent Origination," and therefore, there can be no self, without the creation of any Supreme Being. When Venerable Ananda praised the doctrine of Dependent Origination, the Buddha also taught: The Five Aggregates (Panca Kkhandha) The Thu Uan year is the five elements that make up the psychological and physical existence of man. They are: Form (form), Feeling (receiving), Thought (ability, experience, remembrance, remembering ...), Action (the working of body, word and mind), Consciousness (mind awareness, understanding, noting the existence of dhammas). These five elements are formed due to the contact of the six senses (eyes, ears, nose, tongue, body and mind) with their objects (form, sound, smell, taste, touching object, phenomenal objects of impact). This contact causes one to grasp each element, forming the five clinging aggregates, from which the idea of a Self arises. The reason for having attachment is due to craving and craving, that is, a part of the twelve factors of the causal factor presented in dependent origination. So conditions arise, the world of conditioned phenomena arises, and all misery arises. The Buddha said: "In short, The five aggregates are suffering "and," What is suffering, monks? It is the five clinging aggregates. " Tam pháp ấn (Tri Lakkhana) The Three Dharma Indies are the three outstanding features of Buddhism. That is the nature of the phenomenal world: Suffering (Dukkha, Impermanence (Anicca), Anattà). Suffering is the first of the Four Noble Truths, is a reality of life. "Life is suffering" is a true, objective, and true nature. Impermanence is the instability, the change, the arising, the transformation, the cessation, the ceaseless rotation of things. In the phenomenal world, a transformation operation always happens, unable to find anything called eternal, immutable, absolute, stable. The existence of all things, of sentient beings is a continuous, flowing process. Anatta is without an eternal nature, without an absolute subject, without an eternal soul, without an eternal creator. Because things are conditioned, the existence of a thing, each being is a existence in the relationship, created by the action of conditions. Since this body consists of the four great associations, because the five aggregates shape existence in the causal mechanism, human existence is anattā. Suffering and impermanence are two relatively easily accepted characteristics. No one in the world has never tasted suffering; the changes, the changes of things, of each person are relatively easy to see. The changeable and impermanent properties of things are clearly supported by science. But egolessness is often difficult to accept. Due to ignorance, craving, people accept the ego for many generations; Due to the desire to exist, to exist, out of fear of nothingness, out of fear of losing possessions, of self ..., man tries to create something of his eternal, related to himself. like God, like Self or Immortal Soul. The Dhammapada (Dhammapada) has three very important sentences about the Three Dhamma seals. These are verses 5, 6, 7 in chapter 20 (ie verses 277, 278 and 279): The Buddhist Sangha (III, 134) also recorded:
During the first lecture to the five Bhikkhus of the Kieu-tran-like group at the Isipatana forest, Baranasì, after the lecture on the Four Noble Truths, the Buddha immediately explained on No-Self with a very specific analysis, cutting closely on the five aggregates, related to the impermanence, the suffering of human existence. In short, here is an exemplary sermon on the Three Dhamma seals: And The Ton said to the five monks as follows:
Psychologically, accepting egolessness is a courage, but egolessness is the essence of all things, whether or not man accepts it, egolessness is still reality. Once, a bhikkhu asked the Buddha if there are any cases where people are afraid because they cannot find anything permanent in themselves, the Buddha said: Then the Buddha taught:
The perception of a self is often the result of a process of experiencing sensation, causing the illusion that there is a self that perceives sensation, or the illusion that the self experiences sensation, or the illusion that the self is sensation. Actually, there is only sensation and no one can feel it. The final problem is: Feeling is not a self, and there is no self that possesses sensation. The Buddha analyzed this very clearly:
The above Suttas emphasizes the definitive rejection of all concepts of Self. Trying to find a Self is all about effort, because in reality it is anattā. The way to cease suffering is the path of No-Self. Selflessness is the essence of reality, the cessation of suffering. The Buddha, depending on the circumstances, the faculties of sentient beings, and the disciple, opened many entrances to the path of Wisdom through an extremely coherent and rich system of teachings. But due to the limitation of learners' qualifications, due to language limitations, worldly thinking, many problems (worldly thinking problems) have not been opened up. This is an objective fact. As long as sentient beings practice according to the teachings, Wisdom will radiate, and all worldly thoughts will disintegrate and fall apart, because these are just the "fake problems" of a whole false scene around all sentient beings. not enlightened yet. The Buddha's message of salvation came to mankind, developed by himself within half a century. With human limited language, method, he revealed the truth. And, very caring, compassionate, he noted that what he knew was like leaves in the woods, and what he said was like holding leaves in his hand. This is a kind words to advise and encourage the disciples to diligently practice the truth experience for themselves. It is enough to say that Buddhism is not included in the sutras, in all the teachings of the Buddha. The learning that leads to Wisdom puts the emphasis on practice and practice; Wisdom is learning to practice. The following passage in the Samyutta Sutta tells the story of some monks asking for permission from the Buddha to propagate in the distance, where there are many wise sages. The Buddha taught them to come to the Venerable Sariputta before leaving. The Venerable Sariputta prepared for those monks some questions and answers that were considered the most brief and specific about Buddhism.
The whole content of the Four Noble Truths was reduced, emphasizing the practicality and practice of Buddhism, which was considered by Venerable Sàriputta (Sàriputta), the great disciple of the Buddha. Most among His disciples, raised: Subjugate sex and join to the Five Aggregates to eliminate suffering, from there proceed to Liberation, Nirvana . This is a weak yoke for Buddhism. Many opinions believe that Buddhism is negative because it includes too many negatives, the treatment from theory to practice, so the path to Wisdom is the negative one. The word "negative" often has a bad connotation, so such a statement does not please Buddhists. Let us calm down and realize that the first is the Buddha declared Suffering. Sentient beings are suffering like people are sick. Healing is a negative in the ordinary sense, and in this sense, treatment and treatment can only have a negative meaning. Second, the phenomenon of gender, which is not real due to causation, the elimination of mistakes in the form is negative because it is negative. But, the spiritual, practice spirit of Buddhism consists of a long series of negations, negatives of negatives, therefore, it is impossible to give a general judgment through the negative assessment of each individual factor. In the end, the real positive meaning lies in the places where it is difficult to say in language, words, for example in the concentration of equanimity, concentration, improvement of Wisdom ..., and Wisdom. ultimate perfection, Nirvana realization can only be attained in meditation with a truly positive direction. All the arguments to deny the Self, all the negative words to describe Nirvana ... are "not-to-stop" things once we have to use limited human language. In the next chapter, when it comes to enlightenment results, we must return to this matter, to a higher level. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.23/8/2020. |
No comments:
Post a Comment