COMMITMENT OF DISCLOSURE OF WORD.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. According to the Mettāsutta Sutta The Cause of the Loving Kindness Sutta Once, when the Blessed One was staying in the land of Sāvatthi, nearing the day of his summer retreat for three months during the rainy season, bhikkhus from everywhere came to pay respects to the Blessed One, asking him to teach the subject of meditation. The image of wisdom meditation is appropriate to the nature of each bhikkhu. At that time there was a group of five hundred (500) bhikkhus who, after receiving the teachings on the subject of meditation, led each other to the mountain forest of the Himavantu mountain range , where there were verdant trees, fresh water, not near. Not far from the village, those bhikkhus spent the night there. The next morning, those bhikkhus led each other into the village to beg for alms. The people of this area were about a thousand (1,000) families. When they saw a large number of bhikkhus, they were extremely happy, because of the families. Living in this remote area is difficult to see, difficult to meet the bhikkhus. They rejoiced in doing meritorious deeds, and after offering food to the bhikkhus, they said: - Dear Venerable Monks, we all respectfully invite you to reside in this region for three months during the rainy season, so that we can all have the opportunity to make offerings of four items, live a long life. Uphold the Three Refuges, the Five Precepts, and listen to the Dharma. Dear Sirs, please accept all of our invitations. The bhikkhus consider that accommodation, people, food, etc. are suitable for conducting meditation, conducting insight meditation, and should accept their invitation. They were extremely happy to make 500 small cups, have a meeting hall, fully equipped for the bhikkhus, and then make offerings to the bhikkhu Sangha. The bhikkhus residing in the mountains and forests, sitting and practicing the path under the trees, by the power of their pure virtues, made it impossible for the group of gods to dwell in their castles on the trees to stay in peace. so I had to bring my relatives down to the ground, the rain and wind made this group of gods live very hard and miserable. The group of gods knew that these bhikkhus would stay here for three months during the rainy season, so they gathered and discussed among themselves: "These bhikkhus will stay here for three months during the rainy season, we will not be alone. who dares to return to his castle in the tree. How do we get them out of this mountain forest?" Then they agreed: "We should turn out terrifying images, creepy sounds, unpleasant odors, etc., so that they cannot continue to stay." . Indeed, bhikkhus who are engaged in meditation, conducting insight meditation, see terrifying images at night, hear horrible sounds, smell very unpleasant fishy odors, make the mind certain certain things. Many bhikkhus are shaken, unstable, and fearful. Therefore, the body is thin, the face is pale, emaciated, and sick, making the mind unable to stay in the meditation subject. One day, when the bhikkhus were having a meeting, the venerable monk asked the bhikkhus: - Hey, Dharma brothers, before entering this mountain forest, everyone was healthy, with ruddy skin, bright face, etc. But now you have a thin body, pale face, hollow other, sick, etc.. is there anything unfavorable for you to live in this mountain forest? The bhikkhus said: - Dear Venerable Sir, at night, we see scary images, hear scary sounds, smell very unpleasant fishy smells, making our minds wavering, unwell. Concentration, fear arises, so our mind cannot abide in the subject of meditation, giving rise to such a state, sir. The Venerable Master of the group taught that: - So, Dharma brothers, this place is not suitable for the practice of meditation, the practice of insight meditation. The Buddha allowed the bhikkhus to settle down for two periods: 1- First immigration: From June 16 to September 15 (A.L.). 2- After immigration: From July 16 to October 15 (August). So, we still have enough time to return to pay respects to the Blessed One and ask for his permission to settle down later in another place. What do you think sir? All the bhikkhus unanimously listened to the words of the Venerable Head of the group, prepared to return to the land of Sāvatthi, to pay respects to the Blessed One, he commanded that: - Monks, the Tathagata has established and issued to all the bhikkhus: "During the rainy season, bhikkhus must settle down for three months in one place, not allowed to go elsewhere, if without good cause”. So, for what reason did you leave your old place? The bhikkhus respectfully say that the World-Honored One clearly understands the calamities caused by the group of gods in that mountain forest, so the bhikkhus cannot continue to settle down during the three months of the rainy season. Please allow the Blessed One to settle down later in another place. Contemplating that there is no better place to live than in that old mountain forest, the Buddha advised that: - Bhikkhus, other accommodation is more convenient than not available, you should return to the old place; This time, the Tathagata will teach you the Mettāsutta sutta [5] which is the paritta to keep you safe, so that you can be the object of your meditation and the foundation for conducting insight meditation, suitable for you. That is why the Blessed One preached the Mettāsutta: this Loving Kindness Sutta. After studying this sutta, practicing according to the teachings of the Blessed One, the bhikkhus returned together to the old mountain forest. At that time, the group of gods in that mountain forest, feeling cool and peaceful due to the power of the bhikkhus' loving-kindness, was extremely happy to help the bhikkhus who lived in peace and conducted their meditation with the object of mind scattering. from, attaining the jhāna level of the material world as the foundation, as an object to conduct insight meditation. During that summer immigration season, all the bhikkhus realized the truth of the Four Noble Truths, attained the 4 Holy Paths - 4 Saint Fruit and Nirvana, became a noble Arahant; On the day of the Pavāraṇā ceremony , all the bhikkhus performed the Suddhipavāraṇā ceremony : the completely pure invitation ceremony of the Arahants called Mahapavāraṇā: the pure invitation ceremony. Contents of the Mettāsutta (Metta Sutra) First step: Practice the first part of the subject of mindfulness and loving-kindness (Mettāpubbabhāgapaṭipadā). The meditator is a wise, intelligent, and wise person who desires the benefits of the human realm, the heaven realm, and the Nirvana realm. For those yogis who live in the mountains and forests and want to conduct the subject of loving-kindness scattering, the Buddha taught such practitioners, before proceeding with the subject of loving-kindness scattering, they should practice all 15 practices. called Mettāpubbabhāgapaṭipadā: Practicing the first part of the subject of mindfulness and loving-kindness , in accordance with the core spirit of this Mettāsutta sutta . Practitioners with discerning wisdom who wish for the noble benefit realize Nirvana. For the meditator conducting the subject of loving-kindness scattering, it is necessary to first practice all 15 practices (then begin to conduct the subject of loving-kindness scattering) as follows: 1- Sakko: a person who is capable, that is, has pure faith in the Three Jewels, is truthful, has good health, has constant diligence, has wisdom capable of understanding the Dharma and law enforcement. 2- Uju: is a person who is upright, honest, practicing good deeds, not deceiving by body or speech. 3- Sahuju: is a person with an honest character who practices good deeds by thinking. 4- Suvaco: is a person who is easy to teach, how to advise, practice like that, not a stubborn person who is difficult to teach. 5- Mudu: is a meek person, gentle nature, gentle action body; soft, easy-to-hear speech; think good things, love and respect everyone. 6- Anatimāni: not conceited , not considering oneself superior to others or equal to or inferior to others; towards people who are older than you, be respectful and polite; towards people equal to himself, live peacefully; For people younger than me, I wholeheartedly help. 7- Santussako: a person who knows how to be content in his possessions. Contentment in wealth has three meanings: - Satisfied in the possessions one already has. - Be content with your possessions. - Satisfied in wealth whether good or bad (mind does not value good things, does not despise bad things). 8- Subharo: is an easy person to raise, no matter how other people nurture, they are happy like that, no choice, no distinction between good and bad, good and bad, more or less, yes or no, etc. 9- Appakicco: a person with little work. For meditators conducting meditation, doing insight meditation is as much work as it is good; Because less work, more time to practice religion. 10- Sallahuvutti: a person with a light life; walk gently, like a bird with wings to fly, a beak to feed just enough to feed for the day. Practitioners have a light life, for monastics, they only need 8 items of daily necessities, especially three robes to cover the body, and a bowl to go begging for food for the day. 11- Santindriyo: a person who knows how to collect the pure roots . When the eye sees beauty or ugliness; when headphones sound good or bad; when the nose smells good or bad; when the tongue tastes good or bad; when the tactile body is hard or soft, hot or cold etc…; When the mind knows objects that are pleasing or unsatisfactory, the meditator knows how to keep the six senses pure, not allowing the defilements of greed, hatred, and delusion to arise, only good intentions to arise. 12- Nipako: is a person with wisdom, intelligence and clarity, who understands the noble benefits of Nirvana, only wishes to practice the practice of wisdom meditation to quickly realize the truth of the Four Noble Truths, realize the Four Noble Truths - 4 Saint Fruit and Nirvana liberate suffering from birth only. 13- Appagabbho: a person whose body, speech and mind are cultivated in pure virtue. 14- Kulesu ananugiddho: a person who is not attached to the family, in order to avoid the situation of happiness and joy together, suffering and suffering together. 15- Yena viññū pare upavadeyyuṃ, na ca khuddamācare kiñci: The wise people blame any evil, do not do such evil even if it is very small. Those are the 15 practices that the meditator should practice fully before proceeding with the object of mindfulness of spreading loving-kindness to all sentient beings. If the meditator does not fully practice these 15 practices first, then the practice of mindfulness of loving-kindness scattering will not achieve a good effect in the practice of meditation. Eg: Before sowing seeds in the ground, farmers need to clean the weeds, plow them deeply, bring in water, spread manure, etc... that is the first stage to do full work, the next step is to sow the seed, when Only then will the seed have enough conditions to germinate into a tree and then grow… If the farmer does not complete the first step, the sowing will not achieve good results in agriculture. Second stage: The method of conducting mindfulness of loving-kindness. After fully practicing the first 15 practices of the Mettā Sutta , in the second stage, the meditator begins to carry out the practice of spreading loving-kindness according to the core spirit of the Mettāsutta Sutta, which has two parts: I- The first part: Practitioners of mindfulness spread loving-kindness , may all sentient beings have evolution and peace called: hitasukhāgamapatthanāmettā. In this section, mindfulness of spreading loving-kindness to all sentient beings has three methods: 1- Sabbasaṅgāhikamettā: Conduct mindfulness of spreading loving-kindness to all sentient beings as a whole. 2- Dukabhāvanāmettā: Conducting mindfulness of spreading loving-kindness to sentient beings has 2 groups. 3- Tikabhāvanāmettā: Carrying out mindfulness of spreading loving-kindness to sentient beings has 3 groups. 1- How to conduct mindfulness of spreading loving-kindness to all sentient beings? Carrying out the mindfulness of spreading loving-kindness to all sentient beings aggregated together, without classifying different sentient beings. The meditator conducts the mindfulness of spreading loving-kindness to all sentient beings without limitation, according to the verse in the loving-kindness sutta as follows: “Sukhino and khemino hontu. Sabbe sattā bhavantu sukhitattā”. (May all sentient beings, their bodies always be at peace, be at peace with nothing; their minds are always at peace.) Developing this method of mindfulness of scattering loving-kindness towards all sentient beings according to the state has three methods of proceeding: The meditator conducts the mindfulness of spreading loving-kindness to all sentient beings, saying: "Sabbe sattā sukhino hontu". (May all sentient beings always be at peace.) The meditator conducts the mindfulness of spreading loving-kindness to all sentient beings, saying: "Sabbe sattā khemino hontu". (May all sentient beings live in peace.) The meditator conducts the mindfulness of spreading loving-kindness to all sentient beings, saying: "Sabbe sattā sukhitatta bhavantu". (May all sentient beings always be at peace.) It is the method of practicing mindfulness of spreading loving-kindness to all sentient beings in general in the three realms [6] including 31 realms, there are 4 types of beings [7] without limitation, without exception of any class of beings. 2- How to conduct mindfulness of spreading loving-kindness to sentient beings with 2 groups? Practitioners conduct mindfulness of spreading loving-kindness to sentient beings, which have 2 groups of 4 types as follows: - Tasa thāvara duka: sentient beings are still afraid and no longer afraid. – Diṭṭhādiṭṭha duka : beings seen and unseen. - Dura Santika Duka : beings are far and near. – Bhūtā sambhavesi duka : beings who are Arahants and Saints, with ordinary people. The method of conducting mindfulness of spreading loving-kindness to sentient beings has two sequential groups as follows: Practitioners conduct mindfulness of spreading loving-kindness to all sentient beings in two groups: "Ye keci pāṇabhūtatthi tasā and thāvarā and anavasesā sabbasattā bhavantu sukhitattā". (May all sentient beings be those who are still afraid (the mortals and the Saints [8]); and those who are no longer afraid (the Arahants), whose body and mind are permanent. be at peace). Practitioners conduct mindfulness of spreading loving-kindness to all sentient beings in two groups: “Ye keci pāṇabhūtatthi diṭṭhā v and adiṭṭhā v and anavasesā sabbasattā bhavantu sukhitattā”. (May all sentient beings all of which are seen and unseen beings, body and mind often at peace.) Practitioners conduct mindfulness of spreading loving-kindness to all sentient beings in two groups: "Ye keci pāṇabhūtatthi dūrā and avidūrā and anavasesā sabbasattā bhavantu sukhitattā". (May all sentient beings, all living beings far away and beings near, always be at peace.) Practitioners conduct mindfulness of spreading loving-kindness to all sentient beings in two groups: “Ye keci pāṇabhūtatthi bhūtā v and sambhavesī and anavasesā sabbasattā bhavantu sukhitattā”. (May all sentient beings be all beings already accomplished (Saints Arahants); and sentient beings to be reborn in the next life (Student Saints and mortals), body and mind. usually at peace). It is a method of reciting loving-kindness to all sentient beings that have two groups in the three realms. 3- How to conduct mindfulness of spreading loving-kindness to sentient beings with 3 groups? Practitioners conduct mindfulness of spreading loving-kindness to sentient beings, which have 3 groups, including 3 types as follows: Dīgha rassa majjhima tika: beings with long, short, and medium bodies. Mahatāṇuka majjhima tika: sentient beings with large, small, and medium bodies. Thulāṇuka majjhima tika: beings with a fat, thin, medium body. The method of conducting mindfulness of spreading loving-kindness to sentient beings with different bodies is divided into 3 sequential groups as follows: The meditator conducts the mindfulness of spreading loving-kindness to all sentient beings with three types of body: "Ye keci pāṇabhūtatthi dīghā vā rassā and majjhimā and anavasesā sabbasattā bhavantu sukhitattā". (May all sentient beings be all beings with long bodies, short bodies, medium bodies (neither long nor short), body and mind often at peace.) The meditator conducts the mindfulness of spreading loving-kindness to all sentient beings with three other types of body: "Ye keci pāṇabhūtatthi mahantā and aṇukā and majjhimā and anavasesā sabbasattā bhavantu sukhitattā". (May all sentient beings be all beings with large bodies, small bodies, medium bodies (neither large nor small), body and mind often at peace.) The meditator conducts the mindfulness of spreading loving-kindness to all sentient beings with three other types of body: "Ye keci pāṇabhūtatthi thūlā v and aṇukā and majjhimā and anavasesā sabbasattā bhavantu sukhitattā". (May all sentient beings be all beings with a stout body, a thin body, an average body (not fat, not thin), and always be at peace.) It is the method of mindfulness of spreading loving-kindness to all sentient beings with three different body types in the three worlds. In summary, three methods of mindfulness of spreading loving-kindness: conducting mindfulness of spreading loving-kindness to all sentient beings; conduct mindfulness of spreading loving-kindness to sentient beings has 2 groups; conduct mindfulness of spreading loving-kindness to sentient beings has 3 groups. All three methods have loving-kindness wishing for all sentient beings in the three worlds, benefit, evolution, and peace, called hitasukhāgamapatthanāmettā: spreading loving-kindness to all sentient beings to progress. long-term well-being. II- Part two: Practitioners conduct mindfulness of spreading loving-kindness , wishing that sentient beings do not degenerate, suffering does not happen to sentient beings called: ahitadukkhānagamapatthanāmettā. In this section, the mindfulness of spreading loving-kindness in the following cases: The meditator conducts the mindfulness of spreading loving-kindness to sentient beings, saying: "Na paro paraṃ nikubbetha". (May this person not cheat and hurt the other.) The meditator conducts the mindfulness of spreading loving-kindness to sentient beings, saying: "Katthaci kiñci naṃ nātimaññetha". (May this person not look down on others anywhere.) The meditator conducts the mindfulness of spreading loving-kindness to sentient beings, saying: “Byārosanā paṭighasaññā aññamaññassa dukkhaṃ na iccheyya”. (May sentient beings not torment each other physically or verbally out of hatred and hatred.) It is the method of practicing mindfulness of spreading loving-kindness to sentient beings in the hope that sentient beings do not degenerate, do not suffer suffering, only benefit, evolution, and happiness arise. only all beings. How is the word mind? Loving-kindness is love for all sentient beings as the Buddha taught: "Mātā niyaṃ puttaṃ, ekaputtaṃ āyusā anurakkhe yathā, evampi sabbabhūtesu aparimāṇaṃ mānasaṃ bhāvaye". Just as a mother loves her only child, how she puts all her love in that child, preserves and nurtures her only beloved child with her life, the meditator proceeds to The same is the same with spreading boundless loving-kindness to all sentient beings. “Uddhaṃ adho ca tiriyañca, asam-bādhaṃ averaṃ asapattaṃ”. Practitioners conduct mindfulness of spreading loving-kindness to the whole world of beings towards the top, the four worlds of the formless Brahma world; direction under 11 realms of sex; In the middle of the 16 worlds of the Brahma worlds of form and form, with loving-kindness in a good heart that is not narrow in measure, pervasive , immeasurable and boundless, there is no ill- will that is the enemy within, no enemies outside. Due to the immeasurable capacity of loving-kindness, it is possible to remove the limit of boundaries between sentient beings, and between oneself and all sentient beings are equal in nature. The meditator attains the jhāna of the material world with the object of mindfulness spreading immeasurable loving-kindness to all sentient beings without limit. This subject of loving-kindness scattering recitation is capable of attaining from the first rupa jhāna to the fourth rupa jhāna, but cannot attain the fifth rupa jhāna, because this loving-kindness scattering object is always required. chi meditation; and the fifth meditation on the form world, it is necessary to destroy the happiness meditation factor instead of the equanimity meditation factor. Therefore, the subject of mindfulness and loving-kindness cannot attain the fifth form of jhāna. “Tiṭṭhaṃ caraṃ nisinno va, sayāno va yāvataāsasa vitamiddho, etaṃ satiṃ adhiṭṭheyya. Idha etaṃ brahmaṃ vihāraṃ āhu ”. When the meditator is standing or walking or sitting or lying down without falling asleep, then the mind abides in the form-sphere jhāna with immeasurable loving-kindness. The Buddha taught: "A meditator with a meditative state with loving-kindness is a noble way of life." Loving-kindness with insight meditation: The subject of reciting loving-kindness scattering has an object of sentient beings belonging to the dhamma (paññattidhamma), so when the meditator conducts meditation with this subject, there is only the possibility of attaining the rupa-sphere jhāna, but certainly not. attain the Holy Path - Holy Fruit and Nirvana. To attain the Noble Path - Sainthood and Nirvana, practitioners need to conduct insight meditation, have the object of nama and material phenomena belonging to the true meaning (paramatthadhamma). Therefore, after having attained any form jhāna, the meditator needs to break out of that rupa jhāna and use the jhāna mind or jhāna factors of that jhāna as the basis, as the object of the practice of insight meditation. . The object of meditation skill it is meditation or chi meditation of meditation levels that belong to nomenclature, and meditation that arise rely identity consciousness (hadayavatthurupa) belong to the material. Practitioners conduct meditation with nama dhamma, that materiality is the object of wisdom meditation, the meditative wisdom clearly sees and knows the true nature of that dhamma and dhamma; see clearly knowing the birth, the death of the name and material France; clearly knowing the impermanent state, the suffering state, the non-self state of that mentality-materiality, leading to the realization of the truth of the Four Noble Truths, attaining the Stream - entry, the Noble Truth of the Fruition and the Nirvana, the cessation of the afflictions of wrong view in the five aggregates and doubts, without any residue. Buddha taught: “Diṭṭhiñca anupagamma, sīlavā dassanena sampanno”. The Saints of Stream-entry completely no longer have the wrong view of self-grasping in the five aggregates , because by entering the stream-entry, the Noble Path of Wisdom has completely destroyed the defilements of wrong views in the five aggregates and doubts are left over; Therefore, a stream-enterer saint has completely pure morality (with incomplete concentration and wisdom). The Saints of Stream-entry continue to conduct intellectual meditation with nama, materiality as the object of wisdom meditation, wisdom of meditation that clearly sees and knows the true nature of that dharma; see clearly knowing the birth, the death of the name and material France; clearly see clearly knowing the state of impermanence, suffering, and non-self of that nama-rupa, leading to the realization of the truth of the Four Noble Truths, the attainment of the Noble Path of Nirvana - the Noble Truth of One-Returning and Nirvana. ; then the Noble Path of Non-Returning - Non-returning of the Holy Fruits and Nirvana, the complete cessation of craving In the five sense objects (form, sound, scent, taste, and touch) in the sense world, there is only craving in the form and formless realms. Buddha taught: “Kāmesu vineyya gedhaṃ”. The Most Holy One has the ability to destroy the mind of craving in the five coarse types of the sex world, and the subtle ones have not yet been destroyed; It is only until the Holy Non-Returner that he is able to destroy the mind of craving in the five worlds of the subtle worlds without any residue, but the mind of craving in the form and formless realms has not yet been destroyed. Therefore, the Noble Non-returner is not reborn in the world of desire, but only in the Brahma world of form and in the formless realm of the Brahma world. The Holy Non-Returner continues to conduct meditation with nama, rupa as an object of wisdom meditation, insight meditation that clearly knows the true nature of that dharma; see clearly knowing the birth and death of the name and material law; clearly know clearly the state of impermanence, suffering, and no-self of that mentality , materiality, leading to the realization of the truth of the Four Noble Truths, the attainment of Arahantship - Arahantship. Sainthood and Nirvana, the cessation of all craving In the form and formless realms, there will be no residue left, will pass away Nirvana in that present life, no longer be reborn in another life, end all sufferings, birth and death, samsara in the three worlds and four species. . Buddha taught: “Na hi jātuggabbhaseyyaṃ puna reti”. Practitioners who conduct insight meditation have the ability to attain the Arahantship of the Holy Path - Arahantship and Nirvana, have destroyed all craving without any residue, and become a Saint A. -rahantship, will definitely pass away Nirvana, no longer be reborn in another life, completely free from all sufferings, birth and death, samsara in the three worlds. (Complete explanation of the Heart Sutra). Comments before and after the Compassion Sutra Last time, without studying and practicing the Mettāsutta Sutta, 500 bhikkhus went to live in a mountain forest, causing the group of gods in the tree to suffer physical and mental suffering. That group of devas turned out horrible scenes, causing the Bhikkhus to panic and have to leave the forest and return to pay respects to the Blessed One, asking for permission to settle down in another place. The next time, studying and practicing this loving-kindness sutta, 500 bhikkhus returned to reside in the old mountain forest, making the group of gods at the tree-tree where their bodies and minds were peaceful and cool due to the power of mindfulness. from the bhikkhus; That group of devas joyfully protected and protected the bhikkhus residing in that mountain forest, their bodies and minds often at peace, diligently conducting meditation with the object of mindfulness and loving-kindness, attaining the jhāna of the material world, and so on. Conducted wisdom meditation, all 500 bhikkhus attained to the Arahantship of the Holy Path - Arahant of the Holy Fruit and of Nirvana to become the Arhat of all. These five hundred bhikkhus are virtuous and pure, possessing the perfection of conduct to attain the attainment of Arahantship, but lacking in the practice of mindfulness and loving-kindness to cool the gods. peaceful, so the gods interfered with the conduct of the bhikkhus' meditative wisdom. But later on, the bhikkhus learned and practiced mindfulness of spreading loving-kindness to all sentient beings without limit, making the gods at the tree-tree in that mountain forest peaceful and cool; Instead of making the bhikkhus panic and panic as before, the devas joyfully protected the bhikkhus who settled down in the summer, peaceful in body and mind, diligently engaged in meditation, and engaged in insight meditation, all of which attained the status of a holy Arahant in all. That's why, The practice of mindfulness and loving-kindness scattering is a necessary practice to support not only meditators conducting meditation, conducting insight meditation, but also a supportive practice for everyone, all sentient beings to be at peace with their bodies and minds. lost, cool in love, cherish each other.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.12/10/2021.