Preface. Within the individual of each worldly person (puthujjana, mortal, secular) defilements (kilesa) such as greed and attachment quickly proliferate. These defilements are attached to the object that arises in the six sense doors, such as a beautiful form of beauty. When attachment arises according to all that pleases and likes, the state of attachment to an attā (self, concept of a "living being") is not only basic, but also a deep core. Potentially difficult to eliminate. Due to diligent diligence and wisdom, the Omniscient Buddhas (Pacccekabuddhas) themselves are able to eradicate the state of attachment to the concept of an inner self without any assistance. But they are not able to help anyone else get rid of this attachment of theirs. Only those who have the special ability to discern and verify for others the truth and effectiveness of the Four Noble Truths can wipe away this attached wrong view from the minds of others. Pacceka-buddhas could not do it, for that reason they only became Enlightened Buddhas. The Independent Buddha entered Nirvana alone alone. He is not the Chief Justice of Enlightenment and cannot teach the Dhamma to others. The Omniscient Omniscient beings, the Omniscient, have deeper mental abilities than the Independent Buddhas, Paccekabuddhas. The Omniscient Buddha also realizes the Four Noble Truths like the Omniscient Buddhas, but moreover, can teach and help others to fully grasp these four profound truths. That is why he is the Chief Justice of the Omniscient, Sammā Sambuddha. The Buddha preached in the First Dhamma, referring to the Four Noble Truths, to the five Taoists. The Dhammacakkappavattana Sutta was called the Dhammacakkappavattana Sutta, the Dharma Zhuan Falun, transporting the Wheel of Dhamma. This is the first Dharma that the Buddha gave. He gave this sermon on Saturday afternoon, the night of the full moon in July DL. Exactly two months after Gains. When the Buddha ended the First Dhamma period, the chief Taoist teacher, Koṇḍañña, Kiều Trần Như, attained the attainment of Dà Hun (Sotāpanna, Enter Lưu). Realizing this Path and Fruitfulness, the Mahamudra monk has eliminated all doubts about the Dharma and all false concepts about sakkaya, the physical body, considering this body as "self" or a living being. Anyway, he still has māna, self-conceit [*]. The other four have yet to realize the particular Dhamma, the awakening to the supernatural, or the supreme level of mind. [*] Word of the translator: The noun here is being translated from Sanskrit Māna, not only means egotism as is often understood. Here is the attachment to this "self" and to be compared with other "self". Seeing oneself above people, by people, or losing people are the three forms of māna, self-esteem. Because self-conceit, or attachment to self, is deeply rooted in the stream of karma of Koṇḍañña, and because Vappa, like the other three of the group of five Taoist brothers, has not yet attained the "pure and immaculate Dharma Eye", so The Buddha continued to encourage and encourage them to maintain mindfulness and true contemplation according to the Vipassana practice. After actively meditating, all five of them attained the stage of the Mahayana Sect, thereby eliminating all attachments that claim that this body is self, self (sakkāyadiṭṭhi, body). Vappa attained Insight on the first day after the full moon night, Bhaddhiya on the second day, Mahānāma on the third, and Assaji on the fourth. At that time, the Blessed One gathered the whole Group of Five Persons and gave a lecture on the second Dhamma, presenting the doctrine of anattā (egolessness). It was then Thursday, five days after the night of the full moon in July DL. Upon listening to the Anattalakkhaṇa Sutta, all five of them attained Arahantship, therefore all five of them completely eradicated all forms of craving, including self-esteem and māna. As the noun Anattalakkhaṇa Sutta implies meaning (anattā = anattā, lakkhaṇa = special characteristics), this discourse clearly presents the theory of "anattā", as opposed to the wrong view of "self" grasping. The Anattalakkhaṇa Sutta is not a long discourse. In the original primordial published by World Buddhist Association of the Sixth, this discourse occupies only one page. The Sutta does not mention meditation methods or techniques of contemplation. This teaching focuses more on natural truth than on methods of practice. Hence it would be difficult for a person not familiar with the practice of vipassanā meditation to understand the reality of anatta described in the sutta. The reason the five priests quickly understood the teachings was probably because the Dharma was taught by the Buddha himself and also because the audience was fortunate to have profound knowledge. All five of them have not only been fully experienced since hearing the Dhammacakka Sutta, but also have passed the Immortal Period. At the time of the Buddha's life, there were those who knew the sharpness and fullness of the pāramitā (pāramitā), as full as the group of five masters, who, upon hearing the Buddha's teaching, quickly attained the Path and Fruitfulness (magga). -phala). Of course, it was through listening to the Buddha himself, but they also had to spend a lot of effort in actively cultivating Vipassana meditation. The Special Dharma is only accomplished because they have sincerely tried to actively meditate, have entered solid, profound and sharp contemplation, and only a few have enough wisdom or full three-la. - Confidential to be like that. Many people cannot reflect and note that quickly. Even so, there are also lazy people who will act proficiently saying: If thanks to reading, you understand the nature of selfless reason, what need to practice. It is possible to achieve the Path and Fruition by simply listening to the teachings. " With such desired thinking they put themselves on the same level as the Saints. Similar concepts please those who just eat and sit, who claim to be a Saint because they simply hear the Dhamma. These people are not few. This kind of selfless understanding by gathering here through the Dharma times is not truly personal realization, but only textbook knowledge. If the Path and the Fruition can be realized in that way, most Buddhists who understand the reason of non-self can be considered Arhat. However, Since such a person does not have the qualities (paramittā) of an Arahant, it is obvious that they are not really Arhat. Concerned about the erroneous state of similar opinions Mahasi Sayadaw raises the clear and precise teachings in the Anattalakkhaṇa Sutta, the No-Self, bringing those people to the right path. The Anattalakkhaa Sutta describes the nature and characteristics of selfless reason, but it does not simply teach the method of meditation or the techniques of contemplating and noting, mindfulness and awareness. In this book Mr. Sayadaw fully describes the method of contemplation and explains in full detail the way of thinking about the selfless reason that can lead to the attainment of Nirvana. The discourse is properly presented in the canon, based on personal experience in the practice of Vipassana meditation, and is explained after having gathered personal experiences and insights during the practice below. the guidance of a master, and after consulting the Pāli Sutras and the Adaptation Notes. During the teachings of the teachings of the Buddha Sayadaw compassionately preached with full detail the Anattalakkhaṇa Sutta, which was briefly transmitted by the Buddha. When these French recording times were fully recorded and re-typed by the retired judge, U Thein Han, the manuscript was 420 pages long. U Thein Han submitted to Mr. Sayadaw and asked for permission to publish. He gladly accepted after summarizing, keeping only the weak, 152-page doctrines. Partly because at that time the printing paper was scarce. Lord Sayadaw, of course, skillfully expands overly simplified points and shortens passages that are too long. Not only did he summarize the lengthy texts of the Anattalakkhaṇa Sutta, The Selfless Body and the "Method of Vipassana Meditation", but he also clearly explained the Dhammacakka Sutta, the Zhuan Falun, to help those who want to read and listen to the Teachings. The Dharma is thorough, concise, but clear, and as such is a blessing to all. Each time he lectures or writes, Sir Sayadaw focuses more on meaning than on grammatical principles. For example, the Sanskrit "Bārāṇasiyaṁ", often translated as "at Benares", there is nothing wrong. But to get closer to reality, Mahasi Sayadaw wrote as "in the Benares" or "near Benares" because at that time the Blessed One temporarily resided in the deer garden (Deer Park) near Benares City (instead of in stillness. Benares). Despite paying much attention to the meaning of the sentence, Sir Sayadaw did not pay too much attention to the meaning but forgot to keep the grammar. In other words, he paid full attention to the grammar, but paid special attention to the meaning, not because he wanted to follow the grammar but to make the meaning of the sentence wrong. Therefore, his translation is not accurate according to the traditional method. After pondering the sentences, he followed the true meaning and put it into words, written or spoken. The teachings on the three characteristics of impermanence, suffering, and no-self (anicca, dukkha, anattā) sound familiar, and are always at the tip of the tongue of a Buddhist person. Every time something more or less important happened, we immediately heard the mention of these terms, suggesting to recall the Dhamma. This proves that the teaching on the three special characteristics is very popular and widely understood among Buddhists. Of course this is only knowledge that comes through a good book because it is often heard over and over again, but in reality this is a teaching that is difficult to fully grasp, although it may seem easy to understand from the outside. Of the three special characteristics, the selfless reason, "anattā", is the most profound and difficult to understand. Also for that reason, the Blessed One himself met with serious objections from such figures as Dao Du Phuong Saccaka, and Pham Thien Baka because they have opposing views of "self". Before the Buddha's teachings it was understood that the inherent "I" was intertwined with the material body (rupa, rupa) and the spiritual part (nāma, nāma). In opposition to this wrong view, the Buddha declared that nama and rupa are not "I", not my "self". In fact, it is very difficult to make people fully grasp the theory of "no-self" because for countless eons this false concept of "I" has been deeply rooted. If this doctrine of "self" can be easily understood, then there is no need for a Buddha manifest in the world. Nor does it need a disciple of the Buddha, like Mahasi Sayadaw, to spend a lot of effort in clarifying and writing the commentary on the Anattalakkhaṇa Sutta. Lord Sayadaw's tireless efforts to clarify this doctrine reveals the depth of the teaching. Only in the non-Buddhist world, very few people know what "I", self, or "attā" is, the less they know the reason of "no-self". His proper teachings of Mahasi Sayadaw clearly and clearly explain the Anattalakkhaṇa Sutta Sutta, which has the effect of bringing those who are lost, have wrong views, back to the right path. One time, when I went to Wetlet Masoyein Monastery, I had an opportunity to see Sir Sayadaw, who was then in Wetlet city to give a lecture. I asked him, “Is it possible to understand that ucchedaism (the view, the policy of death is the end, that is, after death, all cease) and that Nibbāna, Nirvana, is resolved the same thing? for both have the same termination characteristics. " “Of course there is a difference,” replied Sayadaw. Nirvana has its own characteristics and dignity. How Nirvana is not special. " Since the conversation was interrupted at that time, I did not have the opportunity to ask further, "What, then, is the special characteristic and dignity of Nirvana?" Mr. Sayadaw probably did not remember that trivial story. However, as I read through this manuscript, When it came to the explanation related to uccheda and Nibbāna I remembered the conversation. The explanations of this book, page, clarify the difference between uccheda-diṭṭhi, the wrong view, which assumes that after a being's life ends, that being is completely cessation, and Nibbāna, Nirvana. These false believers mistakenly think that the end of life and Nirvana are the same, but such understanding is completely wrong. In reality the two are completely different. These false believers mistakenly think that the end of life and Nirvana are the same, but such understanding is completely wrong. In reality the two are completely different. These false believers mistakenly think that the end of life and Nirvana are the same, but such understanding is completely wrong. In reality the two are completely different. Regarding the concept of the view (ucchedadiṭṭhi), around 1971 I invited the community to gather together to listen to the Satipaṭṭhāna Sutta, and to invite Mahasi Dhammakatthikas U Samvara and U Zawtika to help my relatives. in the village had the opportunity to listen to the Dharma. I arranged for the Dharma lecture to be taught in the village of Inchaung, where many of my relatives lived. On that day, in the audience was a man named Maung Kyi, who was a leader of the Red Flag Communist Party, a person who fervently believed in the theory of no life after the present life. He was a member of a relative group with me, so he also came to celebrate the meeting. That day, Master U Samvara and the other Sorcerer preached the Dhamma wholeheartedly and everyone was very happy to listen attentively. Maung Kyi was invited and willing to lend a hand at the ceremony, to everyone's surprise, as everyone knew that he only believed in the "no life after this life" advocacy. In the early morning of the next day he was again at the house of someone who invited me to have breakfast. On this occasion Maung Kyi said to me, “Sir, I accept the view of the Dhamma mentioned by U Samvara last night, but please don't misunderstand that I have become a believer, psychic theory (nāma). Because you are a Buddhist, you believe there is a future life, after this life, you try to create blessings to satisfy your ambitions for the next life. For our part, we don't believe that, we don't have greed. In our life we ​​do not take any action. We have extinguished all attachment and all attachment to life. " Hearing that I thought, “This depends on my point of view. According to Buddhism, desire and attachment to life ceases, or only ceases, when one becomes Arhat. If we have not released from the craving instinct clinging to existence, if we still strongly believe that this life will end after death, we will fall into hell, the realm of Niraya, misery. That is according to the teachings of the Buddha. " Although Maung Kyi severed all ties and separated herself from "existence", his wife could not do so. She began to prepare for her growing up children for the ordination ceremony (sāmaera). Immersed in his fanatic belief, Maung Kyi told his wife, “You don't need to practice any ritual to bless you to enjoy in your next life [*]. If you want, you can do whatever you want to bless yourself, but for me, when doing the ordination for the children, I cannot act as the host of the ceremony, holding the bowls and holding the fans, giving the sa- go to the temple ”. The wife replied, "Without a man standing in charge of the ceremony, I cannot guide the novices. If you don't, I will hire someone to act as the host and do the necessary rituals. ” On hearing that, Maung Kyi was very upset, impatiently sitting still, unable to bear or accept the presence of a person hired to play the role of the owner of the ceremony. At that time he was in a dilemma, very difficult to deal with. I later heard from someone in the village telling this story.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.19/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.