The Core of the Five Nikayas .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Booklet Conclusion. This booklet consists of an Introduction and 12 Chapters divided into four parts: Part I, Part II, Part III, Part IV, and Conclusion. Introduction Presenting language barriers to learn the I Ching from Pali or Sanskrit, but when studying the Sutra, it is necessary to forget the words and experience, not to believe in the text because the text only represents the truth. Having the text and then coming to the truth is extremely difficult, so it takes patience and time. Presenting the most important suttas in the Pali-Vietnamese sutra system such as: The Sutra of Zhuan Falun, whose main content is the Four Noble Truths, has had a great power and has shaken ten thousand worlds. Apart from this sutta there is no other sutta with such power. Furthermore, Buddhists visited four heart-touching places in India where the Buddha gave this discourse. Today, Buddhists have neglected and learned a little about the Four Noble Truths and pursued the Dharma that is higher than the Four Noble Truths. This is the biggest mistake of those who study the Buddhadharma today and have lost the opportunity to be liberated in this life. The Simsapa Leaves Sutta asserts, "And what, bhikkhus, do I say? "This is suffering," is what I say, bhikkhus. "This is the origin of suffering," is what I say. "This is the cessation of suffering", is what I say, "This is the Path leading to the cessation of suffering", is what I say. But why, bhikkhus, do I say these things? For, bhikkhus, these are related to the goal, the basis of the holy life, leading to disenchantment, dispassion, cessation, tranquillity, sublime knowledge, enlightenment, and nirvana. Therefore, I speak of these things. Yet Buddhists today go to the forest to find thousands of other leaves, but discard the four leaves of the Four Noble Truths. The "Old Way" Sutta affirms that the Perfectly Enlightened Ones of the past have passed and now the Blessed One has also passed. Who are we to not imitate Him in the old way that He walked. What is the old road? The 12 causes and conditions are the Truth of Suffering, the Truth of the Set and the Truth of the Path, the Noble Eightfold Path. In the last hours before entering Nirvana, the Blessed One said this: "Subhadda, in any law there is no Noble Eightfold Path, there was no first ascetic here, nor here second asa-- There is no third ascetic, nor is there a fourth. there is a third ascetic, there is also a fourth ascetic here, Subhadda There are also third ascetics, there are fourth as well. there are no Arahants." The Discourse on Disrupting the Sangha warns those who go to preach what the Tathagata does not say but say that the Tathagata teaches or what the Tathagata has theories that say that the Tathagata does not. If so, go to hell for a lifetime. Due to the conditions of the above suttas, the title of the book "The Four Noble Truths is supreme" means that there is no other sutta higher than the Zhuan Falun. Part I: Generosity, Precepts, Heaven's Desire Precept This part should have been left last, but it was put first because the Buddhas all taught in such a sequential manner. Because the Four Noble Truths is the highest dharma in Buddhism, it is very difficult to understand, so it cannot be taught first, but must be said last. Part I is for those who do not know much about the Buddhadharma, so they need to practice giving to perfection and strive to achieve the 5 or 8 or 10 precepts. Thanks to the achievement of precepts, being born in the heavenly world enjoys long-term blessings, but after enjoying all the blessings, then reincarnate into the three evil paths of suffering. However, sentient beings who do not fulfill the precepts in this life will be reborn in the three evil paths of infinite suffering after death. So between keeping the precepts and not keeping the precepts, which one is more beneficial? If you are a wise person, you will choose to keep the precepts to have a good life after death. Part II: Sweet taste, danger, renunciation This section consists of two chapters: Chapter four and Chapter five. Chapter four deals with the sweetness of the six internal sense bases and of the six external sense bases. The sweet taste everyone likes, also likes it, so it's bound to suffer later. The dangers of the six internal sense bases and of the six external sense bases are impermanence, change, and suffering. In danger, sentient beings will know fear and avoid them, so they won't be attached to them anymore. Like the story of husband and wife tied together due to the sweet and pleasant taste that attracts each other, but due to impermanence, the wife or husband dies, so suffering is born. After knowing the sweet and dangerous taste of the six internal and six external sense bases, renunciation arises. The mind is separated from greed, giving up not wanting the sweet because it knows that in the end is suffering. Chapter six presents the results of the practice of detachment from sensual pleasures, one will be born in 15 worlds of form heaven, will enjoy an immeasurable lifespan, but enjoy the end of life, still have to reincarnate in the three evil paths. It is difficult for people living at home to do this part because of the requirement for celibacy that people in the world like. The monastic needs to live in a deserted place, but even living in the city cannot practice because sex will arise. Usually in this part of the old times in India, going to the forest to meditate would be easy, but this time it is very difficult to practice. Part III presents Ly Duyen, which initiates the Law of Cause and Effect This section consists of four chapters: Chapter six deals with old karma. Chapter seven talks about the present suffering/pleasure. Chapter eight talks about new karma. Chapter nine talks about future suffering. Chapter 10 talks about applying the Four Truths to 11 of the 12 conditions. Dependent origination is very important, so Buddhists must learn deeply to be able to escape suffering. The Buddha discovered this theorem and told us again that no one else in the world knew. Dependent origination is divided into three periods: past, present, and future. The past is the actions done in the past that produce the result of suffering and happiness today. To know this, it is necessary to prove that Tuc Mang Minh will know what we have done and where we were born and where we were born after death. Today's world is based on sex, it is impossible to separate from sex, so if we don't realize the fourth jhāna, the wisdom of life will not arise, so in this part we absolutely believe that the Buddha had the Tam Minh to tell us. and those who doubt the Buddha, the end has nothing to discuss. Once the action has been initiated, it will inevitably produce the result of suffering/pleasure. Buddhists must contemplation right or not. Everything that happens in this world has a cause. The action that arises is called the Set of Suffering and the result of suffering/pleasure is called the fruit. If one realizes this to be true, then in the future there will be results of suffering and happiness due to knowing what actions have been done today. Thus, the practice of suffering is divided into two parts: Old karma that has produced results of suffering and happiness must be accepted as a person who has borrowed money and must repay it on time, without saying this or that is unreasonable. What is happening every day is called the present painful or happy result due to old kamma. The future results of suffering depending on the actions of today are called new kamma. If there are good deeds in daily life, good results will surely come, not by chance. If daily life creates bad actions, the future will have bad results, not caused by anyone. The Theorem of Suffering and Suffering, i.e. Dependent Origination, helps people understand why we are happy or miserable because of us, but not created by God or God or Buddha. There is a closed loop throughout from Dependent Ignorance, Action .... Defense, Being, Birth, Old age and death are difficult to escape, so the Buddha taught forty-four basic knowledge to help sentient beings get rid of this golden circle. Part III for both monastics and lay people can learn. If you learn to the end, you have entered the door of immortality. Part IV presents the Cessation of Suffering and the Path leading to the Cessation of Suffering This section consists of two chapters: Chapter 11 deals with the Cessation of Suffering and Chapter 12 deals with the method or path to the cessation of suffering. The cessation of suffering is the end of suffering, which is Nirvana. This is the ultimate goal that Buddhists aim for because they are no longer reborn in the sex world, the form world, and the formless world. In order to do this, Buddhist learners must know the origin of people's birth and where they go when they die. The origin of the three worlds, in which there are six species of living beings, is the 12 causes and conditions. Wanting to eradicate birth and death completely is to destroy Ignorance and Actions, then there is Nirvana. There are four saints depending on which fetters are eliminated. If you kill Body View, Doubt, and Precepts, then this is a Saint who saves and only suffers a maximum of 7 times. If you destroy Body View, Doubt, Forbidden Precepts and Covetousness and Hatred, then this is the Holy One, only suffering once. If you destroy Body View, Doubt, Forbidden Precepts, Greed, and Hatred, then this is a non-returner who will no longer suffer, will be reborn in the realm of form and form, enjoy the rest of his life, and enter Nirvana from there. If the ten fetters: Body view, Doubt, Forbidden Precepts, Greed, Hatred, Love of form, Love without form, Pride, restlessness, Ignorance, then this is an Arahant who no longer suffers and enters. Nirvana after the breakup of the body and death. However, in order to achieve the goal of four Saints, practitioners need to practice the Noble Eightfold Path to perfection, not sit and chant all day long or pray or chant mantras. Chapter 12 discusses the eightfold Noble Eightfold Path that will destroy the Eight Evils. Why choose the Noble Eightfold Path? Since the Noble Eightfold Path will destroy all, the probable causes of suffering and the other paths will destroy only some causes but not all because the Buddha was able to know who had which fetters and which were not. There are no fetters, so other methods have been suggested for the eradication of existing fetters. Cultivating Right View will end wrong view due to wrong view leading to samsara and suffering. Cultivating Right Thought will eliminate Evil thinking because thinking about sex, thinking about anger, thinking about harm leads to samsara and suffering. Practicing Right Speech will end wrong speech because wrong speech leads to samsara and suffering. Practicing Right Action will end Evil Karma because wrong karma leads to samsara and suffering. Practicing Right Effort will end with Evil Effort because Wrong Effort leads to samsara and suffering. Practicing Right Mindfulness will end wrong thoughts because wrong thoughts lead to samsara and suffering. The practice of Right Concentration will end with Evil Concentration because Evil Concentration leads to samsara and suffering. Thus, practicing the Noble Eightfold Path will end suffering and end samsara. Part IV is very difficult for both lay people and monastics. The reason is that every person who is born into this life has also been attached to the environment in which he lives and has attached to the religious tradition that he has entered from the time he entered the temple until he reached this position. Fortunately for anyone who escapes the traditional shell that has been indoctrinated from childhood to adulthood without knowing it. However, if anyone breaks out of their traditional shell, they will have many lifetimes of blessings. The Blessed One said in the Sangha of the Eight Gotami Laws: "Because, Ananda, a woman is ordained, renounces home, and lives without family in this Dhamma and Discipline, Ananda, the holy life will not be. long-lived, in this time, Ananda, the wondrous dharma will last five hundred years." This wonderful Dharma has existed for more than 500 years, so today there are few people who study and practice the teachings of the Buddha in the five Nikayas. There are four parts in all, and the introduction says it all, and is intended for practitioners who want to end suffering and should try to understand, reflect, and experience without blindly trusting anyone. even if it's your guru.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.11/10/2021.