Buddhist Ethics and Human Happiness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. DRAWING part [21] FIVE SECTIONS OF STORM OR BIGGEST SUTRA MALUNKYAPUTTA The five lower fetters (Olambhàgiyàsam-yoyanà)--body view, doubt, precepts forbidding attachment, lust and hatred--are the fetters that bind people to samsara. Only by escaping from the lower fetters, can we expect to attain Sainthood. The Blessed One asked the bhikkhus if anyone had upheld these five lower fetters in the time of Venerable Mālunkyaputta, who replied that he had observed and maintained these five dharmas, but was used by outsiders as the simile of an innocent child lying on his back, without himself. time where there is no personal opinion; do not know the French, time from where can arise doubts for the French; no precepts, time from where can arise the precepts in the world; there is no desire, from where it can arise lust in the sex; If a child lying on his back has no knowledge of sentient beings, then from where can he arise in the courtyard? Faced with such criticisms, the Buddha taught the answer is that a child lying on his back, although not having a present body view, does indeed live latently in it. Although there is no doubt, doubt lives latently in it. Although there are no precepts, the precepts of the prohibition of restraint live latently in it. Although there is no lust, lust lives latent in it. Although there are no sentient beings, aversion lives latent in it. At the request of the Venerable Ananda, the Blessed One began to teach about the five lower fetters. First of all, the uneducated ordinary people who do not see the Saints and the Sages, are not well versed in the Dharma of the Saints and the Egos, do not practice the Dharma of the Saints and the Egos, and live with a broken body. The body view is entangled, is dominated by the body view, not as real, the knowledge of separation from the body view has arisen. Therefore, this position's body view is solid, not subject to humiliation, becoming a lower fetter. In the same way with regard to doubt, with respect to the precepts of prohibition, with respect to lust, with respect to anger, the five lower fetters of this position become solid, not subdued, become the lower fetters. On the contrary, for the learned saintly disciples, this person comes to see the saints, the true people, tames the dharma of the saints, the true people, practices the dharma of the saints, the true people, not affected by the five lower fetters, not by the five lower fetters. This position as real knowledge of the renunciation of the lower fetters arise. Thanks to that, the five lower fetters with the fetters are subtracted. The Buddha then explains the path leading to the abandonment of the five lower fetters. That path needs practice to know, see clearly, and eliminate the five lower fetters. Like a large tree standing upright with its core. If a person does not hew the inner bark, does not cut the tree trunk, it is still possible to hew the core of the tree; such a thing does not happen. Likewise any path, any path leading to the elimination of the five lower fetters, if not practicing that path, then there is no hope of being seen, understood or destroyed; such a thing does not happen. And which path, which path leads to the elimination of the five lower fetters, if that path is practiced, the five lower fetters are known, clearly seen, or destroyed; such a thing happened. Then the Buddha used two parables to highlight the need to practice that path, that path. For example, for a large tree, standing upright, with a core, one after hewing the inner bark, after hewing the tree, will be able to hew the core; this happened. For example, the Ganges River is full of water, and the crow can drink it. Then a sick man came and thought thus: "Having crossed the Ganges with my hands, I have reached the other side safely." But he cannot wade across the Ganges. In the same way, anyone, when he hears the teaching of the Dharma for the elimination of the five lower fetters, if his mind is not excited, has no faith, has no abiding, has no direction, then he should be seen. like the sick man. For example, the Ganges River is full of water that crows can drink. Then an athlete came and decided with his hand, waded across the Ganges and safely reached the other side. In the same way, anyone, when being taught the Dharma for the elimination of the five lower fetters, if his mind is elated, calm, peaceful, and directed to that time, he is said to be like that athlete, able to ability to cut off five lower fetters. Then the Buddha presented the path leading to the fifth lower fetter. Here, a bhikkhu, by dissociating from birth robes (upadhi), by eliminating unwholesome dhammas, by pacifying his body from evil conduct in a comprehensive way, he is separated from sensual pleasures, detached from unwholesome dhammas, and attests. and stay in the first Zen, a state of bliss born of seclusion, with four thoughts. This one correctly contemplates all form, all feeling, all perception, all practice, and all consciousness as impermanent, painful, like a disease, like a tumor, like an arrow, like an unhappiness, like a disease, like an obstruction. the enemy, such as destruction, is empty, is not-self... This person frees his mind from those dharmas (ie the five lower fetters). Having liberated his mind from those dhammas, he concentrates on the deathless precept (amata dhātu) and thinks: 'This is serenity, this is wondrous, this is the serenity of all formations, the renunciation of all. birth y, craving cessation, dispassion, cessation, The same goes for the Male-stilts to kill the four, testify and stay in the second Zen... witness and stay in the third Zen,... and stay in the fourth. Surpassing all forms of thought, witness and stay in Boundless space, ... witness and stay in Boundless Consciousness, ... witness and stay in No property. This one correctly contemplates all form, all feeling, all perception, all practice, and all consciousness as impermanent, painful, like a disease, like a tumor, like an arrow, like a misfortune, like a disease, like a disease. the enemy, as destructive, is empty, is not-self. This one liberates the mind from those dhammas. He concentrates his mind on the precept of immortality, thinking: "This is purity, this is wonderful, that is, the serenity of all formations, the relinquishment of all birth and robes, the cessation of craving, non-greed, cessation of craving. cessation, Nirvana". If he abides firmly here, he attains the cessation of taints. If he has not attained the cessation of the defilements, then due to his greed for the dharma and his delight in the dharma, due to the cessation of the five lower fetters, he will be reborn, enter Nirvana there, not back to this life. This is the path, this is the path leading to the end of the lower five fetters. Finally, Venerable Anam asked the Buddha that this is the way leading to the cessation of the lower years of the fetters, how is it due to practice that some bhikkhus realize liberation of the mind, some realize wisdom? rescue. The Blessed One replied that it was due to the difference in identity. * * * [22] The Five Aggregates In The Parable Sutra In the Middle School Sutras, there are many sutras that refer to the five aggregates such as the Great Manchurian Sutra (No. 9, the Central Sutra), which is equally important. But now, only the Snake Sutra is chosen, because it wants to emphasize the harm caused by grasping at the five aggregates of clinging as self and the way to liberation is the escape from clinging to the five aggregates of clinging. As we all know, speaking of the five aggregates of clinging is referring to our person, including the aggregate of form, feeling, perception, perception, formations, and consciousness, which is also sometimes analyzed into six precepts, i.e. earth. World, Water World, Wind World, Space World, and Consciousness World. Using the word "aggregate aggregates" implies that the gathering becomes our person, and the assembly can only come into being, through grasping, grasping. In the Parable Sutra, the Buddha mentioned six bases of view, not five. Clinging to the five aggregates of form, feeling, perception, mental formations, and consciousness are mine, me, and my self. Apart from those five views, those who arise with the thought "This is the world, this is the self, after death I will live, eternally, eternally, living like this forever without change" This is the The sixth base, establishing the six bases of view, considers it thus: "This is mine, this is me, this is my self". This is the attitude of the uneducated ordinary people, who do not see the Saints, the true people, so they accept these six views as self and therefore endure so much labor and heartache. On the contrary, the multi-literate ranks of saints and disciples often meet with saints and true people, practice the Dharma of saints, true people, At this point, the Blessed One answered the bhikkhu's questions, asking if there could be something unreal outside that could cause trouble. The Blessed One replied yes. If someone thinks like this: "This was definitely mine, now it's definitely not mine. What is certain can be mine, I certainly can't have it, Thinking like that, She mourns, complains, beats her chest, goes to unconsciousness. So there is something unreal out there, which can cause anxiety and distress." The bhikkhu continued: "Is there something unreal out there that doesn't cause anxiety?" The World-Honored One replied, "There is something unreal out there that doesn't cause anxiety. There are people here who do not think as follows: 'This was certainly mine, now it is certainly not mine. What can certainly be mine, I certainly won't get it.' Because he doesn't think like that, he doesn't mourn, weep, beat his chest until he loses consciousness. not really out there, without causing anxiety." The bhikkhu continued: "Is there something unreal inside that can cause anxiety and distress?" The World-Honored One replied, "There may be. Here someone has a wrong view: 'This is the world, this is the self. After I die, I will remain, permanent, permanent, unchanging.' When heard the Blessed One or a disciple of the Blessed One preach the Dharma in order to eliminate all views, attachments, prejudices, and addictions, to purify all actions, to give up birth robes, to eliminate craving, and to lead to renunciation. greed, cessation, Nirvana; then he thinks: 'I will surely be annihilated, will be destroyed, will not exist'. Thus he mourns, laments, weeps, beats his chest until he loses consciousness. So there is something unreal inside, but can cause anxiety and distress. If he does not have the wrong view, thinking that after death he will remain, forever, without change, then even if he hears the Blessed One or the Blessed One's disciples preach the Dharma to eliminate craving, then he will not think later. when I die I will be annihilated, will be destroyed. Because he does not think thus, he does not grieve, lament, lament, beat his chest until he loses consciousness. Thus there is something unreal within that does not cause sorrow, lamentation, weeping, beating chest until unconsciousness..." Thus, we can say, by not falling into the six bases of view, not accepting the bases of views as ours, that of us, of our self, we should be able to stop the ardent troubles, so that they do not arise. . Next, the Buddha presented very clearly, whatever property is held, that property cannot be permanent, permanent forever but must be destroyed. Thus, all wrong views, holding the six bases of view, are mine, mine, my self, the source of all suffering, sorrow and lamentation. Next, the Buddha confirmed with the bhikkhu-stilts, if there is any self-argument, if one clings to that argument, then sorrow, grief, and grief arise. Any medical doctor only sees what, the time also arises sorrow, pain and suffering. Moreover, it's really stupid, when you see the self and the self, it is impossible to accept that it is permanent and permanent, but also perceives the land. "This is the world, this is the self. After I die, I will live eternally, eternally." It is supremely stupid to accept the views of self. Not only is grasping the six bases of view as foolishness and is the source of boundless, immeasurable suffering; and in order to free sentient beings from this confusion, the Buddha taught, one should properly contemplate the five aggregates of clinging as impermanence, as suffering... this is not mine, not me, not the self of I. And finally the Buddha extended the doctrine of no-self to the whole of things as follows: "Monks, whatever materiality... any feeling... any perception... whatever action... whatever consciousness is past, future, present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness is: "This is not mine, this is this. This is not me, this is not my self." At this point, the World-Honored One advised the bhikkhus: "You should give up what is not mine, this will bring you happiness and peace for a long time. Form is not yours,... Feeling is not yours... Perception is not yours... Actions are not yours... Consciousness is not yours. Abandon the five hostile aggregates. bring you happiness, as in this Jetavana forest, if someone gathers leaves and branches and burns them neither the self nor the possessions of the self. Likewise, what is not yours, renounce them. The five aggregates of clinging are not yours. Abandon them. Abandoning them will bring happiness. peace to you." It is necessary to meditate as it really is with right wisdom. And it is through this right contemplation that the noble disciple is disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, and disenchanted with consciousness. Due to boredom should be separated from greed, due to dispassion should be liberated. In liberation there is wisdom arising to know liberated. "Birth is over. Pham's actions have been accomplished. What should have been done has been done. No more coming back here to another life" . (Central Center I, No. 22) * * * [23] STORY SIX SIX A. This is a business are considered very special, because after the Buddha preached this sutra, 60 monks were attained Arhat. As usual, the Buddha summed up the distinction of 36 dharmas that need to be understood, i.e. six internal sense bases, six external sense bases, six consciousness bodies, six contact bodies, six feeling bodies and six craving bodies that need to be known. Then the Buddha specifically taught what these 36 dharmas are: The six sense-bases are eye, ear, nose, tongue, body, and mind. The six external sense bases are form, sound, smell, taste, touch, and dharma. The six body-consciousnesses are eye-consciousness, ear-consciousness, tongue-consciousness, tongue-consciousness, body-consciousness, and consciousness. - The six bodily contacts are eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. The six bodily feelings are feelings born of eye contact, feelings born of ear contact, feelings born of female contact, feelings born of tongue contact, feelings born of body contact, and feelings born of mind. - The 6 craving for body is craving born of eye contact, craving born of ear contact, craving born of female contact, craving born of tongue contact, craving born of body contact, craving from mind contact. So there are 36 dharmas in all, then the Buddha explained that those 36 dharmas are not-self, cannot be considered as self, because these 36 dharmas have arising and passing away. If it is said that these 36 dharmas are self, then it is unreasonable to confirm that the self has birth and death. And so must come to the conclusion that these 36 things are not-self. Next, the Buddha expounds the path leading to the arising of body view (sakkhayaditti). For one who contemplates these thirty-six dharmas as mine, as me, as my self, then such is the arising of body view. On the contrary, those who contemplate these thirty-six dharmas as not mine, not me, not my self, in this way is the cessation of the body view. At this point, the Buddha guides the path to liberation and enlightenment. First of all, the Buddha took the example of the eye (internal sense) conditioned by forms (external), which gives rise to eye consciousness. The meeting of these three is contact. Due to dependent contact, there arise a pleasant feeling, a painful feeling, a neither painful nor a pleasant feeling. He, feeling happy feeling, arouses joy and praise, which penetrates the mind and dwells. Therefore, his constant greed depends on the increase. He feels pain, sorrow, lamentation, lamentation, chest beating, falls into unconsciousness. His customary yard depends on the increase. He feels a feeling of neither pain nor pleasure, unreal, knowing the origin, cessation, sweetness, danger, and detachment from that feeling. Therefore his perpetual ignorance depends on the increase. It is because of not giving up lust, incessantly, with regard to pleasant feelings, by not eliminating the aversion that lingers over painful feelings, by not spitting up ignorance of the non-suffering, non-pleasant feeling. Without the cessation of ignorance, without causing insight to arise, it is possible that even in the present one is an end of suffering, such an event does not happen. The same process will take place for the other five sense organs and sense objects, i.e. ear and sound, nose and scent, tongue and taste, body and touch, mind and phenomena. It is here that the Buddha shows the path leading to the end of suffering, liberation and enlightenment. Due to the eye condition, due to the form condition, eye consciousness arises. The meeting of these three is contact. Dependent contact arises a pleasant feeling, a painful feeling, a non-painful and a non-pleasant feeling. He feels pleasant feeling, does not rejoice in praise, does not let it enter his mind and abides. Therefore, there is no arbitrary increase in greed. He feels a painful feeling, without sorrow, lamentation, lamentation, chest beating, comes to unconsciousness. His customary yard does not have a monk. He feels neither pain nor pleasure, as he knows the origin, cessation, sweetness, danger and detachment from that feeling; His ignorance is not dependent on increasing. It is due to the cessation of continuance, it is due to the uprooting of recurrent ignorance, the cessation of ignorance, causes insight to arise, possibly in the present moment the end of suffering, such an event can happen. The same process of liberation also applies to other internal and external bases. Teaching here, the new Buddha directly advised the Male-stilts to be saintly disciples, boring eyes, boring colors, boring eye consciousness, boring contact, boring feeling, boring craving; the same goes for the other five internal and external bases. Thanks to boring craving should be separated from greed; through greed should be liberated. In the liberation he gathered: "Birth has ended. The holy life has been completed, what should be done has been done, no more returning to this state". As mentioned above, this sutra ends with 60 bhikkhus who immediately attained Arahantship. A few comments: We see from this precious sutra that first the Multicultural Noble Disciple must hear a lot and understand the arising and passing away of dhammas, and that these dhammas are related to the human world and the world. the world people live in. Here, the Buddha skillfully extolled them in the 36 dharmas mentioned in this sutra. And the first thing of a noble disciple is to observe that these 36 dharmas are not-self. Contemplating all dharmas as non-self, the arising of body view (sakkhayaditthi) is due to grasping these 36 dharmas as "mine, me, and my self". And to enter into the spiritual path leading to liberation and enlightenment, leading to the cessation of the body view, is to contemplate these 36 dharmas as "This is not mine, this is not me, The Male-stilts see that 36 dharmas are not self, are not self, so they are bored with 36 dharmas; due to boredom should be greedy; by the cup of greed it liberated. In liberation, he understands that I am liberated. He understands: "Birth has ended, the holy life has been accomplished, what should have been done has been done, there is no more coming back to this state." (Central Department of Sutra III, Sutra No. 148, pp., 522.) * * * [24] STORY AND SPECIAL THEORY K inh is notable for referring to a teaching of the Buddha, in his neatly captured the cultivation process of a home person brought to fruition. This sutra also introduces a method commonly used by the Buddha to preach the Dharma. The first part is called a summary (Uddesa) which summarizes all a few concise sentences, then analyzes and explains it broadly (Vibhanga).. Sometimes the Buddha just gave the general theory, and then let one of his disciples analyze the discriminatory theory. As in this sutra, it was Maha Kàccana who explained the doctrine and was confirmed by the Buddha to be true to the Dharma. Sometimes the Buddha explained both the general and the specific, so that the discourse was presented more concisely and concisely. It is also worth noting that this sutra describes the process of liberation and uses a number of technical terms that can be misrepresented, both in Pali and in Chinese, forcing us to think and choose. It is by thinking and choosing that we are able to come closer to being precise. The summary of the Buddha's teaching in this sutra is as follows: "Bhikkhus, a bhikkhu should observe in such a way that his consciousness is not distracted by external objects, not diffused, his mind does not dwell on internal objects, and is not disturbed by attachment. terror: anupàdngaya na parttas-seyya)?Monks, if consciousness were not scattered with respect to external objects, not diffused, the mind would not dwell in front of internal objects, would not be scattered, not diffused, and mind would not dwell in front of internal objects. , without being harassed by attachment (terror), then there will be no arising, arising of the suffering of birth, old age, sickness and death in the future. This summary was analyzed by Venerable Maha Kaccana as follows: "Why is it called consciousness with regard to external objects scattered and scattered? Here, when a bhikkhu sees form with his eyes, consciousness seeks form, bound by the taste of form, bound by The taste of form is hindered by the fetters of the taste of form, so it is called consciousness which, for external objects, is scattered and dispersed. Likewise with the ear hearing sounds, the nose smelling incense, the tongue tasting taste, the body tasting. emotions, and consciousness. "Why is it called consciousness with respect to external objects not scattered, not scattered? Here when a bhikkhu sees form with his eyes, consciousness does not seek form, is not bound by the taste of form, is not bound firmly bound by the taste of form, unencumbered by the fetters of the taste of form. Thus it is called consciousness for external objects, which is not diffused. In the same way, with the ear hearing sounds, the nose smelling scents, and the tongue tasting taste, body feeling, mind perceive dharma. mindfulness and awareness, feeling the pleasure of life, which the saints call equanimity, peace, and the third meditation. His consciousness pursues equanimity and bliss, bound by equanimity and bliss, bound by the taste of equanimity, fettered by the fetters of equanimity and pleasure, thus called the mind dwelling in front of internal objects. Again, the bhikkhu, letting go of pleasure and pain, extinguishing joy and sorrow he felt before, attains and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. His consciousness searches for neither pain nor pleasure, bound by the taste of neither pain nor pleasure, afflicted by the fetter of neither pain nor pleasure. This is called the mind residing in front of the inner world. afflicted by the fetters of equanimity and bliss, this is called the mind that dwells before the inner world. Again, the bhikkhu, letting go of pleasure and pain, extinguishing joy and sorrow he felt before, attains and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. His consciousness searches for neither pain nor pleasure, bound by the taste of neither pain nor pleasure, afflicted by the fetter of neither pain nor pleasure. This is called the mind residing in front of the inner world. afflicted by the fetters of equanimity and bliss, this is called the mind that dwells before the inner world. Again, the bhikkhu, letting go of pleasure and pain, extinguishing joy and sorrow he felt before, attains and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. His consciousness searches for neither pain nor pleasure, bound by the taste of neither pain nor pleasure, afflicted by the fetter of neither pain nor pleasure. This is called the mind residing in front of the inner world. This is called the mind not staying in front of the inner world. Again, the bhikkhu-stilts rejoicing, dwelling in equanimity, mindfully perceiving, feeling in the body the pleasant feeling that the Noble Ones call equanimity of mindfulness, bliss, attainment and the third jhāna. His consciousness does not seek equanimity and pleasure, is not bound by the tastes of equanimity and pleasure, is not bound by the tastes of equanimity and pleasure, is not fettered by the fetters of equanimity and pleasure, thus called a mind that does not dwell first interior ceiling. Again, a bhikkhu releases pleasure and pain, extinguishes joy and grief that he has felt before, and attains and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. His consciousness is not pursued by neither pain nor pleasure, is not bound by the taste of neither pain nor pleasure, is not bound by the taste of neither pain nor pleasure, is not fettered by the fetter of neither pain nor pleasure. This is called the mind that does not dwell in the interior world. "What is being harassed by attachments (terror)? Here we include uneducated ordinary people, not seeing saints, true people, not pure Dharma, saints, true human beings, not practicing and studying the Dharma. Noble ones, true people, see form as self, or self as having form, see form in self, or self as in form. With another alteration in that rupa, his consciousness is subject to change by another alteration in his rupa.Due to the perversion of consciousness, disturbing (terror) dhammas arise, invade. As the mind is penetrated, the bhikkhu is frightened, annoyed, and full of desires, and the bhikkhu is disturbed by attachment (terror: anupàdà paritassanà). clinging to the aggregates of life, perception, action,awake. Thus, not being harassed by attachments (terrorism). The same goes for the four aggregates of clinging, feeling, perception, and consciousness." As already mentioned, this sutta presents a method of practice for the bhikkhu to reach the process of liberation and enlightenment. The Male-stilts first of all with respect to external objects: form, sound, scent, taste, touch, dharma, do not seek form, sound signs, etc.. are not attached to anyone, hindered by the taste of form, sound generals, etc. .., to be free, to escape the domination of the external world. As for the inner world, here only for the jhāna factors of the four jhāna states, i.e. joy born of separation from sensual pleasures, joy and happiness born of concentration, equanimity and equanimity, neither suffering nor pleasure, the bhikkhu is not possessed by passion. by these jhāna factors, but transcends them to attain higher jhāna attainments, and thus the bhikkhu does not dwell in the inner world. A bhikkhu understands the five aggregates: form, feeling, perception, mental formations, and consciousness as non-self. and so that when these five aggregates are subject to another change, the bhikkhu's consciousness is not subject to this other change. Due to this, disturbing (terrorist) dharmas do not arise, do not penetrate the mind into abiding. Because the mind is not penetrated, the bhikkhu is free from fear, anger, and longing. Thus the bhikkhu is not disturbed by attachment and thus is enlightened and liberated. Here we see how important the theory of no-self is in the process of enlightenment and liberation. A bhikkhu still clings to self, considering the five aggregates of clinging to be mine, me, and my self, when the five aggregates are subject to change and change, the bhikkhu's consciousness changes according to change and change this other. Therefore, the dharmas are disturbed, terror arises, penetrates the mind and dwells. Because the mind is penetrated, the Male-stilts are afraid, annoyed, full of longing... Therefore, the Male-stilts are harassed by attachment, persecuted, and not enlightened. There are some nouns that need to be explained, like: anupàdngaya paritassati- he is harassed or persecuted by attachment. The word paritassati translated as terror is a bit heavy, so the word harassment is used to be lighter, although the word terror is often used in Chinese scriptures. Here, the Chinese equivalent explaining this passage uses some different nouns but is generally equivalent to the explanation from the Pali script. The equivalent Chinese canon is the "Distinction of Contemplation Sutra", Trung A Function No. 164, Dai I, 694b. The Chinese scriptures say: "Sage, how is a Male-stilts not separated from life but terrorized? Gentlemen, Male-stilts are not separated from color and form, without separation of lust, without separation of form of love, without separation of form of thirst. Gentlemen, If a bhikkhu is not separated from form, does not separate from sensual pleasures, does not separate from form craving, and does not separate from form and thirst, he wishes to obtain form, seek form, before form, abide in form, form is self, form is the property of When you want form, seek form, stay in form, form is self, form is the property of self, consciousness embraces form when consciousness embraces form, when that form changes, consciousness changes according to form, time it gives rise to terror, and the mind dwells in it. Because the mind does not know, it gives rise to fear, trouble, and terror . " Here, the Chinese text translates "annupàdà aparitassanti" as "terror without life". From time to time we come across a sutta, which wonderfully summarizes the process of liberation and enlightenment like this one. Here, we witness the skillful use of the Buddha's prose, which has summed up the whole cultivation method to attain sainthood, in just a few short, concise sentences, clearly analyzed, without lengthy lengths. well, no frills with confusing legends. His teachings are always clear and concise, but practical and upward. (Central Region III, No. 138) * * * [25] STORY OF SECRETS The sutta clearly states that the peaceful purpose of Buddhism is the Banh Mi Sutra (Defining the attitude of not arguing with anyone in the world). Moreover, this sutta introduces the method of resolving disputes, scepters, and swords, leading to the destruction of unwholesome dharmas, leaving no residue. This sutra can be considered as consisting of three statements: The first two are the two statements of the Blessed One, expressing the Buddha's undisputed view and the method for the cessation of disputes. The third statement is from the Venerable Maha Kaccana, which explains more broadly and clearly the second statement of the Blessed One, and clearly outlines the process of ending disputes, evils, and unwholesome states. 1/ The first answer: When asked by a non-Buddhist named Dandapani (hand stick) how the recluse Gotama had his opinion, what he preached. The World-Honored One replied in a clear and concise manner: "Friend, according to my teaching, in the world with devas, Maras, and Brahmas, with assemblies of recluses, brahmins, disciples, and animals. people, there is no argument with anyone in life". This is a definitive answer, His teaching does not cause any dispute, competition, or struggle. Then he further explained what kind of people can be free from contention: It is those who are free from thoughts, live free from the fetters of sensual pleasures, with all doubts, repentance and cessation, free from craving. for the righteous and the non-existent. It is because of the dominating thoughts, the entangled desires, the indecisive doubts, the haunting wrong views of existence and non-being, that man falls into disputes, struggles, and competitions. 2/ The second answer: The Blessed One said: "Due to whatever cause and condition, some delusional reasoning haunts a person, if there is nothing in this place to be joyful, to be welcomed, to be grasped at, Such a time is the cessation of conditioned greed, conditioned conceit, conditioned anger, conditioned view, conditioned doubt, conditioned conceit, conditioned attachment to existence, conditioned ignorance, the cessation of the mind of attachment, attachment to swords , fighting, avoiding controversy, arguing, resisting, separating from slander and false speech, it is here that these evil unwholesome dharmas are destroyed without residue."The Buddha's advice is very clear: Do not rejoice, do not welcome, do not cling, such delusions, such an attitude will help to end the seven fetters, help end all competition. , all attachments to swords, scepters, separation of words, and unwholesome dharmas no longer have any remnants. It is best not to give rise to false ideas; and if they do arise then don't rejoice, celebrate, cling to them. Only then will all disputes, scepters, sword attachments, slander, false speech, and all unwholesome dharmas be eradicated without residue. 3/ The third statement: The second answer of the Blessed One did not have a clear explanation, causing some Male-stilts not to understand the meaning, so in unison, he invited Venerable Kaccana to explain further. At first, Venerable Kaccana refused; Before the enthusiastic request, the Venerable Kaccana accepted and explained as follows: "Because of the six senses of contact with the six sense objects, six consciousnesses arise, the meeting of these three dharmas is contact. Feelings, what has longevity has its own perception.Things that are thought-and-thought, there are opinions.Because of this theory, some current delusions and ideas arise for a person, for the six senses, for the six senses. perception, past, future, present... This event does not happen, when there are not six senses, when there are not six ceilings, when there are no six consciousnesses there is no need for contact. When there is no exposure of contact, the duration of feeling is not revealed. When there is no contemplation of feeling, contemplation of perception, contemplation of contemplation are not revealed. When there is no contemplation of contemplation, the current state of the art some delusions are not revealed. Thus all dharmas must not appear, cannot cause strife, controversy, strife, grasping for swords, and finally eliminate all unwholesome dharmas, leaving no residue. This method not only eliminates disputes and arguments, but also eliminates the 7 cravings, ends all evils and unwholesome dharmas, helping the practitioner to be liberated from birth, old age, sickness, and death completely. . When there is no exposure of contact, the duration of feeling is not revealed. When there is no contemplation of feeling, contemplation of perception, contemplation of contemplation are not revealed. When there is no contemplation of contemplation, the current state of the art some delusions are not revealed. Thus all dharmas must not appear, cannot cause strife, controversy, strife, grasping for swords, and finally eliminate all unwholesome dharmas, leaving no residue. This method not only eliminates disputes and arguments, but also eliminates the 7 cravings, ends all evils and unwholesome dharmas, helping the practitioner to be liberated from birth, old age, sickness, and death completely. . When there is no exposure of contact, the duration of feeling is not revealed. When there is no contemplation of feeling, contemplation of perception, contemplation of contemplation are not revealed. When there is no contemplation of contemplation, the current state of the art some delusions are not revealed. Thus all dharmas must not appear, cannot cause strife, controversy, strife, grasping for swords, and finally eliminate all unwholesome dharmas, leaving no residue. This method not only eliminates disputes and arguments, but also eliminates the 7 cravings, ends all evils and unwholesome dharmas, helping the practitioner to be liberated from birth, old age, sickness, and death completely. . When there is no contemplation of feeling, contemplation of perception, contemplation of contemplation are not revealed. When there is no contemplation of contemplation, the current state of the art some delusions are not revealed. Thus all dharmas must not appear, cannot cause strife, controversy, strife, grasping for swords, and finally eliminate all unwholesome dharmas, leaving no residue. This method not only eliminates disputes and arguments, but also eliminates the 7 cravings, ends all evils and unwholesome dharmas, helping the practitioner to be liberated from birth, old age, sickness, and death completely. . When there is no contemplation of feeling, contemplation of perception, contemplation of contemplation are not revealed. When there is no contemplation of contemplation, the current state of the art some delusions are not revealed. Thus all dharmas must not appear, cannot cause strife, controversy, strife, grasping for swords, and finally eliminate all unwholesome dharmas, leaving no residue. This method not only eliminates disputes and arguments, but also eliminates the 7 cravings, ends all evils and unwholesome dharmas, helping the practitioner to be liberated from birth, old age, sickness, and death completely. . The current state of the art, some of the fantasies, are not revealed. Thus all dharmas must not appear, cannot cause strife, controversy, strife, grasping for swords, and finally eliminate all unwholesome dharmas, leaving no residue. This method not only eliminates disputes and arguments, but also eliminates the 7 cravings, ends all evils and unwholesome dharmas, helping the practitioner to be liberated from birth, old age, sickness, and death completely. . The current state of the art, some of the fantasies, are not revealed. Thus all dharmas must not appear, cannot cause strife, controversy, strife, grasping for swords, and finally eliminate all unwholesome dharmas, leaving no residue. This method not only eliminates disputes and arguments, but also eliminates the 7 cravings, ends all evils and unwholesome dharmas, helping the practitioner to be liberated from birth, old age, sickness, and death completely. . After listening to the venerable Maha Kaccana preach, the bhikkhus immediately went to see the Blessed One and presented the explanation of the venerable Maha Kaccana. The Blessed One praised Venerable Maha Kaccana as a great wisdom, a wise man. He said, if the bhikkhus asked him, he would answer as Venerable Maha Kaccana answered. Venerable Ananda present at this meeting, using the example of a person who is hungry and tired, finds a honey cake and for every bite he tastes, he enjoys the pure sweetness. In the same way, a bhikkhu with exceptional knowledge, pondering the meaning of this method with wisdom for each part, enjoys joy in each part, enjoys peace of mind. The venerable Ananda asked the Blessed One what should be the name of this sutra, and the Blessed One replied that this sutra should be named 'pancake' and should be upheld in this way. If honey cakes quench one's thirst, then the teachings of the Guru pacify man's desire, liberate man from entanglements, eliminate struggles, and bring about sympathy and understanding for everyone. (Central Central I, No. 18) * * * [26] MULTI-GENERATION Here is a sutta taught by the Buddha: "Whatever fears (behayani) arise, arise only for the foolish, not for the wise; whatever disappointments (upadda and) arise, those disappointments that arise for the foolish, do not arise. for the wise; whatever troubles (upa-saggà) arise, they arise for the foolish, not for the wise . " Then the Buddha used the example of sparks from a house made of reeds, a house of grass, which can spread and burn a house with an attic, plastered inside and out, sheltered from the wind, with a locked lock. has a tight window. Thus the Buddha came to the conclusion: "The fool is full of fears, the wise have no fear; the fool is full of disappointments, the wise have no despair; the fool is full of afflictions, the wise have no tribulation. There is no fear for the wise. , there is no disappointment for the wise; there is no tribulation for the wise." And the Buddha advised the monks to study to become wise. At the request of the Venerable Ananda, the Blessed One explained the level to be attained in order to become wise: "Until a bhikkhu is skillful in morality, skillful in the ground, skillful in dependent origination, Skilled in bases and non-bases, to such an extent, Ananda, it is enough to say that a bhikkhu is a wise man who knows how to think and understand" . Then the World-Honored One explained what was skillful about the 18 worlds: ie eye world, form world, eye consciousness world, ear world, audio world, ear consciousness world; billion gender, incense world, ratio gender; real world, real world, real world, body world, contact world, body awareness world; mind world, legal world, consciousness world. Or skilled in the six precepts: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Or skilled in the six precepts: the precept of happiness, the precept of suffering, the precept of joy, the precept of superiority, the precept of equanimity, and the precept of ignorance. Or good about the 6 worlds: sex world, separation sex world, hatred world, separation hate world; harmful gender, harmful gender. Or skilled in the three worlds: the world of desire, the world of form, and the world of formlessness. Or skilled in the two precepts: the conditioned and the unconditioned. How is skillful about the land? That is, skilled in 6 internal bases, 6 foreign bases. That is, eye and form, ear and sound, nose and scent, tongue and taste, body and touch, mind and dharma. What is a bhikkhu skilled in dependent origination? Here, the Male-stilts know as follows: If this has, that one has; due to the birth of the other. If one is not there, the other is not; due to the cessation of this, the cessation of the other. That is, ignorance dependent formation, practice dependent consciousness, consciousness dependent arising form, name and form condition six-entry, six-entity dependent contact, contact dependent feeling, feeling craving, craving dependent clinging, clinging dependent origination, dependent origination, dependent origination , old age and death, sorrow, lamentation, suffering, grief, and anxiety arise. Such is the arising of all these aggregates. But through the cessation, the complete detachment of this very ignorance, the formations cease. Due to the cessation of formations consciousness ceases, through the cessation of consciousness nama-rupa ceases, through the cessation of name-and-form the six passes away, through the six cessations contact, through the cessation of contact, feeling ceases, through the cessation of feeling craving, through craving. should grasp cease, due to the cessation of grasping should be born and destroyed; due to birth and death will be old age, death, sorrow, lamentation, suffering, grief, and despair. Thus is the complete cessation of this Aggregate of Suffering. So far, it is enough to say that a bhikkhu is skillful about dependent origination. And how to say that a bhikkhu is skillful about the base and the non-base? Origin means events that cannot happen. First is the case where a person with Right View does not go to formations (sankhara) and considers formations to be permanent; cannot go to dharmas with the notion of self. On the contrary, ordinary people can go to the formations with the concept of permanent; go to formations with the notion of blissful abiding, to dhammas with notions of blissful abiding, to dhammas with the notion of self. It is impossible that a person who attains right view may kill the life of the mother, may kill the life of the father, may kill the life of an Arahant, with ill will cause the Tathagata to bleed, can destroy Sangha harmony, can promote another guru. On the contrary, ordinary people can kill their mother, they can kill their father, they can kill an Arahant, "He knows well that in one world (Lokadhàtu), two Fully Enlightened Arahants can appear once; such an event cannot happen. It can happen in a world. : an Fully Enlightened Arahant may appear once; such an event may occur. He knows that this event does not happen: in the same world, two Kings of the Wheel of God can appear once, neither before nor after; Such events do not occur. And he knows well that this event does happen in a world: a Wheel-turning-King can appear, such an event can happen. He knows that this event does not happen: a woman can become an Arahant of Perfect Enlightenment; Such events did not occur. And he knows well that this fact can happen: a man can become a fully Enlightened Arahant; Such events may occur. He knows well that this event does not happen: a woman can become a Sakka (Sakka); Such events did not occur. And he knows well that this can happen: a man becomes a Sakka; Such events may occur. He knows well that this event does not happen: a woman can become Mara; Such events did not occur. And he knows well that this can happen: a man becomes Mara; such an event has occurred. He knows well that this event does not happen: a woman can become Brahma; Such events did not occur. And he knows well that this is possible: a man can become Brahma; such an event has occurred. This position clearly knows that this event does not happen: an evil body can produce results that are lovely, happy, and pleasant; This event did not happen. And he knows well that this event happens: an evil body can result in unlovable, not happy, not pleasant; such an event has occurred. (same for evil speech and evil intention) . He knows well that this event does not happen, does not exist: a friendly action can result in an unlovable, unappealing result; Such events did not occur. And he knows well that this event has occurred: a friendly action can produce pleasant, pleasant results; Does such an event occur (same goes for bad speech and bad intentions). He clearly knows that this event has not happened: a person who practices the body of evil, due to the human body that does it, after the breakup of the body, after death, can be reborn in the good animal world, in this world, in this world; Such events did not occur. And he knows well that this event has happened: a person who practices the body of evil, because of that evil action, after the breakup of the body, the end of life can be reborn in the evil realm, the evil destination, the lower realm, the hell; whether this event occurs (same goes for bad speech and bad intentions). He knows well that this fact does not happen: a person who practices a wholesome action, because of that wholesome action, can be reborn in a bad land, in a bad destination. hell, hell; Such events did not occur. And he knows this event has happened: a person who practices good conduct, by virtue of that friendly action, can be reborn in the good world, in this world, in this world; Does such an event occur (same goes for bad speech and bad intentions) . To such an extent it is enough to say: "A bhikkhu is skillful in terms of origin and non-base". When he heard the Blessed One say this, the venerable Ananda spoke up in praise and asked what the name of this method was. The World-Honored One taught to accept and uphold this dharma-door as the Multiple Precepts, to uphold it as the Four Turns (Catuparivatto), and to accept and uphold it as the Drum of Immortality. (Central Central Sutra III, No. 115) * * * [27] FABRIC EXAMPLE EXAMPLE The training of the mind and the improvement of the mind was the matter of primary concern of the Buddha. We can see that there are many methods presented by the Buddha as a practice to train and improve the mind. Here, we would like to introduce a very practical, specific, simple but complete practice method, which is the practice through the Parable of Cloth Sutra. * (1) First, the Buddha presented the doctrine of cause and effect concretized by the example of a cloth. He taught: "Bhikkhus, if a cloth is unclean, contaminated with dust, a dyer dips that cloth in one dye or another, it will be dyed poorly, will be dyed unclean. Why, bhikkhus, because the cloth is not clean. Likewise, bhikkhus, the evil realm waits for an unclean mind. If it is pure, a dyer dips that cloth in one dye or another, the cloth will be dyed well, will be dyed well. Why is that? In the same way, the Male-stilts, the good world awaits an unstained mind . " An Undefiled mind will result in birth in a good realm, while a defiled mind will result in a birth in an evil realm; Just as a dirty or clean cloth will result in its dye being good or bad on its own, no matter what color it is dyed with. In fact, because the value of the fabric is first of all the quality, not the color. Here we are responsible for creating all our own happiness or suffering in this life and the next. When we act no matter what work, that work is not yet determined as good or bad, if there is no attention of the mind. All forms of work in this life are just "dyes". That dye is always valid depending on the "cloth" of our mind. This relationship is karmic cause; and karma is the realm of good and evil. With the example of a cloth, we can easily shine a light on our mind, easily see how the law of cause and effect works to have the right view for our practice. (2) Next, the Buddha delves into the analysis of the defiled states of mind; and when it is known that they are defilements of the mind, that defilement is eliminated. For example, when it is known that lust is the defilement of the mind that leads to an evil realm in the future, that lust is eliminated. Like a person who knows that a dish is cooked with ingredients with many toxins that cause dangerous diseases and affect his life in the future, he will give up and not eat that dish. Through the experience of enlightenment, the Buddha analyzed the defilements of the mind including sixteen dharmas, i.e., lust, greed, hatred, anger, hatred, falsehoods, harm, envy, lust, greed, deceit, arrogance, and obedience. ardent, impulsive , conceited, conceited, conceited, conceited (abhijjha-visama-lobha, byapada, kodha, upanaha, makkha, palasa, issa, macchariya, maya, satheyya, thambha, sarambha, mana, atimana, mada, pamada ). These sixteen dharmas are sixteen methods of contemplation, looking directly at our own mind. By knowing what kind of defilement arises in the mind, seeing the danger of this defilement, and contemplating this many times, we can get rid of it. (3) When he knew and eliminated the defilements of his mind, he attained absolute confidence in the Buddha: "He is the World Honored One, Arahant, Perfectly Enlightened, Wise, well-mannered, and well-versed, The world understands the world, the unsurpassed monk, the man who governs the man, the sage of the gods, the Buddha, the World Honored One." He achieved absolute confidence in the Dharma: "The Dharma is well expounded by the Blessed One, practical in the present, has no time, comes to see, is capable of ascending, and is understood by the wise." He achieved absolute confidence in the Sangha: "Magnificent is the Order of the Sangha, the disciples of the Blessed One, the direct conduct is the Order of the Disciples of the Blessed One, just as the conduct is the Order of the Sangha, the disciples of the Blessed One, the right conduct is the Order of the Sangha. That is, four pairs of eight. The Sangha and disciples of the World Honored One deserve to be respected, respected and offered, The Three Jewels are the ideal standard for the spiritual life of a Buddhist disciple. Belief in the Three Jewels here is a high degree of faith, with the defilements eliminated, so the Buddha called "Achievement of absolute faith" in the Three Jewels. This is the achievement of the practitioner on the path to the practice of eliminating defilements. (4) At this stage he has attained liberation, renunciation. He thinks to himself: "I have achieved absolute confidence in the Buddha, in the Dharma, in the Sangha" and have attained the meaning of trust, faith, and joy in relation to the Dharma; from joy, rejoicing; from joy, the body is despised; from the body of peace, the feeling of being happy; with happy feeling, the mind is meditating. Only with unwavering faith in the Three Jewels can he also attain liberation. A bhikkhu attains such precepts (abandoning defilements), such dharmas (accomplished absolute faith in the Three Jewels), such wisdom (liberation, renunciation), if he eats food. Begging for alms with fragrant rice, the black seeds are thrown away, and with other dishes it does not become an obstacle for him, Like a dirty cloth, contaminated with dust, thrown into clean water becomes pure. clean, like gold put in a furnace becomes pure and clean. The meditator who comes here has attained peace of mind. No matter how he enjoys worldly things, or acts in any way, those forms manifest harmlessness, do not become an obstacle to him, for he is free from attachment, his mind is free from lust. dominated by widgets. At this time he lives relying on the Dharma, staying in the Dharma; and the Dharma has made this person more pure and clean; Just as pure water makes a cloth cleaner, fire makes gold purer. (5) Through such practice, the practitioner attains his own purity; and the mind is no longer wavering. When this is achieved, the Buddha instructs the practitioner to practice the next step, which is to cultivate the four immeasurables: loving-kindness, compassion, joy, and equanimity. He taught: "He abides, pervades the one direction with the mind arising with the word, likewise the second, likewise the third, likewise the fourth. Thus all over the world, above and below, breadth and depth. , in all regions, throughout all boundless boundaries, he abides in pervasiveness with a mind arising with loving-kindness, boundless in generosity, without hatred, without anger. ... , joy... , discharge... boundless generosity, no hatred, no anger". During this stage, the meditator generates a larger mind. Loving-kindness, compassion, joy, and equanimity are unleashed without any precepts in any object or location. The spirit of altruism is thoroughly practiced here; and in the practice of benefiting others, the meditator also attains the mind of an upward direction and liberates himself. (6) Accomplishment through the practice of the four immeasurables causes the practitioner to gradually enter into the ultimate wisdom of the holy life. He knows: "There is this, there is the low, there is the sublime, there is liberation beyond perception". By knowing and seeing like this, the mind is liberated from the taint of desire, the taint of existence, and the taint of ignorance. With regard to the liberated self, wisdom arises: "I am liberated, birth has ended, the holy life has been accomplished, what should have been done has been done, there is no going back to this state." (7) From the time the sixteen defilements exist in the mind until the attainment of Arahantship is a process of inner cleansing. For the practitioner who achieves this final fruition, the Buddha calls the "inner bath". Thus, this method of practice according to the Parable of the Cloth Sutra is a method of training and improving the inner self in order to be applied to anyone. The important thing emphasized by this sutra is that we must have right view from the very beginning, that is, created by the mind. And in the process of practice, the meditator always closely monitors his mind, knows what defilement is arising and eliminates that defilement. When all defilements have been eliminated, the broad path will open itself to peace and liberation, for defilement is the fundamental obstacle. obscure enlightenment. The unwavering faith in the Buddha, Dharma, and Sangha can only arise when the defilements of the mind have been eliminated. Just as in order for the practice of the four immeasurables to be fully accomplished, the meditator must be one who has completely eradicated the impure minds. * There is no external force that can wash away our impure mind. And there is no force from outside that is able to bring us liberation, but each person must make himself liberated and pure, each person must make himself liberated. Like a bell ringing in the middle of a long night, only those who blindly believe in superstitious customs, the Buddha declared that the Bahuka River, the Gaya River, and the Sundarika River could not bring liberation to fools who had many evil karmas, nor could they wash away the black karma of evildoers. Then he uttered the following verse: For the pure, Every day is good, For the pure, Every day is good. Pure karma, Always accomplishing virtuous deeds, Brahmin should only bathe here, Let all sentient beings live in peace If not lying, If not harming sentient beings, Do not take what is not For, Have faith without greed, Go Gaga what to do? Gaia, a well!" The Buddha opened a way to seek true happiness, not mysterious, not sublime, but very practical, suitable for all human thoughts. In the Parable of Cloth Sutta, the Buddha speaks of a sequence of practice from beginning to liberation, however, the cloth example is still a clear symbol of our mind; and just as the method for making the cloth clean is the same as the method for making our mind pure. (The Parable of the Cloth Sutra, Central Part I, No. 7) * * * [28] A HEALTHY LIFE A. This is the lesson speaks a topic visualization, Buddha taught his disciples the debut of his one time Bhagavan residing in Savatthi (Xa-defense), at Jetavana (United-da-forestry), teaching On the path of Mr. Anathapindika (Level of Solitude), the Blessed One called the Bhikkhu-stilts and said that he would give a lecture and a special discourse of a verse called "Sutta of a Peaceful Life". The Pali word is Bhaddekaratta, Bhaddeke can be translated as gentle, peaceful, This is a verse that brings peace to the contemplative. First of all, the summary of the verse: "The past is not sought. The future is not desired. The past has ended, The future has not yet come. Only the present dharma, the main insight is here, Not moving, not shaking. Knowing that should practice. Today, work diligently , Who knows how to die tomorrow. No one can negotiate, With the great army of death. Stay like this with enthusiasm, Night and day are not tired, Worthy to call the most sage of the night , A peaceful and quiet person . Next is the Discourse section. "What is a bhikkhu who seeks in the past? The bhikkhu thinks, 'Thus was my form in the past' and seeks joy in it. 'Thus was my feeling in the past' and seek joy in it. "Thus was my perception in the past: " and seek joy in it. "Thus was my Action in the past" and seek joy in it." Thus is my Consciousness in the past" and the search for joy in it. Thus, bhikkhus, is the search for the past." "And, bhikkhus, how is it not to seek the past?" He thinks: "Thus was my Form in the past", and does not seek joy in it. "Thus is my feeling in the past", and do not seek that joy. "Thus is my Thought of the past", and do not seek joy in it. "Thus was my Action in the past", and do not seek joy in it. 'Thus is my consciousness in the past', and to not seek joy in it, bhikkhus, is not to seek the past. "And what, bhikkhus, is a wish for the future?" He thinks, 'May this be my Form in the future', and seeks joy in it. "May this be my life in the future", and seek joy in it. "May this be my Chiang in the future" and seek joy in it. "May this be my Action in the future", and seek joy in it. "May this be my Consciousness in the future", and seek joy in it. Thus, bhikkhus, is the aspiration for the future. " "And what, bhikkhus, is not wishing for the future." He thinks, "May this be my Form in the future", and does not seek joy in it. "May this be my feeling in the future", and do not seek joy in it. "May this be my Chiang in the future", and do not seek joy in it. "May this be my Action in the future", and do not seek joy in it. "May this be my Consciousness in the future", and do not seek joy in it. Thus, bhikkhus, there is no wish for the future." contemplating consciousness as self, or contemplating self as having consciousness, or contemplating consciousness in self, or contemplating self as being in consciousness. Thus, bhikkhus, is caught up in present dhammas. " "And how, bhikkhus, is it not to be caught up in present-day dhammas? Here, bhikkhus, there is a learned noble disciple who goes to the Noble Ones, mastering the Dhamma of the Noble Ones. , practices the Dharma of the Noble Ones, goes to the True Ones, masters the Dharma of the Noble Ones. self in form; not contemplating feeling... not contemplating... not contemplating practice... not contemplating self as self, not contemplating self as having consciousness, not contemplating consciousness in self, not contemplating self in consciousness Thus, the Male-stilts, is not attracted in the present law". "The past in search The future has no hope. The past has ended, The future has not yet come. Only the present dharma, the main insight is here, Not moving, not shaking. Knowing this should practice. Today . Today, work diligently , Who knows how to die tomorrow, No one can negotiate, With the great army of death. Stay like this with enthusiasm, Day and night are not tired, Worthy to call the most sage, One who is peaceful and quiet. When I say: "Bhikkhus, I will reduce to you the General Lectures and the Discourses", it is precisely the condition here that says so. (Sutra Nhat Da Sage, Central Division II, 131). * * * [29] SUPERIOR BEAUTIFUL EXPERIENCE The "Ultimate Good Sign" sutta talks about the Buddhist way of life of studying the Dharma and practicing it, a practical lifestyle, carefully choosing between good and bad: a life of reverence, humility, know how to do things. fulfill the duties; a lifestyle without distraction, knowing how to tame body and mind, towards meditation and wisdom. This sutta (sutta IV, Small Chapter, Sutra) was preached by the Buddha to a person who came to ask him about the meaning of auspicious omens. Here is the question asked by the God: "Many gods and people Think of auspicious omens. Wishing and waiting. Please speak about the supreme auspicious omen" . Thus, a good omen is the wish and expectation of everyone. Both the Gods and the humans wished and waited for auspicious omens, just as the Celestial Man said. But what is that good omen? It is a safe and peaceful way of life, satisfying everyone's earnestness. Indeed, all of us desire and expect a secure lifestyle. But the safe lifestyle will not come to us automatically if it is not nurtured and built well by all of us. And that is why the Buddha taught the Buddhist Good Sign Sutra, which we will present in turn. * First of all, the first good omen is: "Not to associate with fools, but to be close to the wise, to pay homage to the worthy, is the supreme good omen" . The first supreme good omen that Buddhists need to cultivate is the attitude of choosing between the fools and the wise to socialize, get close, the fools are aloof, the wise are close. This is a very basic attitude that determines which people should follow, as well as which dharmas should be followed, and which dharmas should be abandoned. A wise person represents the voice of the Dharma, good conduct, and morality, so he is the one to follow, to be close to, to be close to. The typical fool is evil, evil, and immoral, so it should be avoided and should not be approached. This is the first auspicious omen that opens the way for Buddhists to live a good life, a good life, a life of abandoning evil and doing good. "Study many good professions Skillfully train and study Speak well-spoken words Is the ultimate good omen". Another good omen that Buddhists need to nurture is in terms of studying and training well. To build a happy life, Buddhists need to make a lot of effort to study as well as master their skills and constantly learn more experiences in life. Study well and do well, Buddhists also need to say good words. That is the second supreme auspicious omen. The next good omen is: "Taking care of mother and father Nurturing wife and children Working in a job without problems Is the ultimate good omen". This is a good omen that talks about the responsibilities and duties of a Buddhist living at home, responsible for taking care of his wife and children's life and obligations to his parents when they are old. As a Buddhist, responsibilities and obligations towards parents, wives and children are very important. Whether the family is happy or not will depend on whether each family member does well in his or her responsibilities and obligations towards the family. Of course, responsibilities and duties will depend on the position and role of each family member, which is different. Here, because of the emphasis on the Buddhist's leading role in the family, it is his responsibility and duty to take care of his wife and children and take care of his parents. Because he is responsible for taking care of his parents-in-law's life, he needs to have a stable job. He or she needs to work in a legal profession. He should not do illegal occupations for any reason, causing insecurity to the family and social disturbance. In the responsibility of raising a wife and children, a Buddhist must not only take care of the material comforts for his wife and children, but also pay attention to the spiritual life of his wife and children. Buddhists need to spend time taking care of their children's education, guiding them to become good children and good students. He needs to be happy, get along with his wife in all affairs, and especially, listen to and consult with his parents in many cases. Another good omen: "Giving alms, practicing the right Dharma Taking care of relatives Doing karma without mistakes Is the ultimate good omen". In addition to family relationships, Buddhists also need to have other relationships such as relationships with relatives and friends, relationships with people in society. Here, another auspicious omen that awaits Buddhists is giving righteously to the Dharma and taking care of relatives when they need their help. In this case, Buddhists need to have a joyful and greeting attitude because these are quite delicate relationships. The giving not only needs to be in the right dharma, with the right object, but also at the right time, at the right time and should be done with a joyful and respectful mind. Similarly, taking care of and helping relatives also needs to be carried out with the above spirit to have good results, benefiting themselves and others. Everything a Buddhist does must be done in accordance with the Dharma. No mistakes, good results. That is the sign of the ultimate good omen. Another good omen: "Cending, abandoning evil, Conquering passion for alcohol In the dharma, not being distracted Is the supreme good omen". This is a good omen about personal practice, not being distracted in life, giving up evil and controlling the passion for gambling and alcohol. It can be said that these are very basic qualities to build a good character for Buddhists, because Buddhists are always exemplary in their non-distracted lifestyle, the lifestyle of abandoning evil and doing good deeds. good things and a way of life that is not followed by alcohol and gambling. Not being distracted means not allowing the body, speech and mind to function freely according to their preferences, but on the contrary, it is necessary to regularly monitor and control the body, speech, and mind, not to let them fall into behaviors. evil, unwholesome. Cessation or abandonment of evil means abstaining from evil and unwholesome actions such as killing, taking what is not given, engaging in sexual misconduct, lying, double-tongued, cruel speech, frivolous talk, lust, anger, wrong views. This is a smart and wise way of life of Buddhists to build happiness for individuals, families and society. Conquering the passion for alcohol is a smart and wise way of life of Buddhists. Because alcohol makes people lose their clear nature, lack of self-control in all actions, leading to many harmful consequences. Therefore, a Buddhist who insists on not drinking alcohol or intoxicating substances is living a sober, lucid life, able to see things clearly with his normal eyes, not with wandering eyes. , illness. Because life is already spinning, it is necessary to be more alert, not to contribute to making it more crazy! Buddhist wisdom to build happiness for individuals, families and society. Conquering the passion for alcohol is a smart and wise way of life of Buddhists. Because alcohol makes people lose their clear nature, lack of self-control in all actions, leading to many harmful consequences. Therefore, a Buddhist who insists on not drinking alcohol or intoxicating substances is living a sober, lucid life, able to see things clearly with his normal eyes, not with wandering eyes. , illness. Because life is already spinning, it is necessary to be more alert, not to contribute to making it more crazy! Buddhist wisdom to build happiness for individuals, families and society. Conquering the passion for alcohol is a smart and wise way of life of Buddhists. Because alcohol makes people lose their clear nature, lack of self-control in all actions, leading to many harmful consequences. Therefore, a Buddhist who insists on not drinking alcohol or intoxicating substances is living a sober, lucid life, able to see things clearly with his normal eyes, not with wandering eyes. , illness. Because life is already spinning, it is necessary to be more alert, not to contribute to making it more crazy! Because alcohol makes people lose their clear nature, lack of self-control in all actions, leading to many harmful consequences. Therefore, a Buddhist who insists on not drinking alcohol or intoxicating substances is living a sober, lucid life, able to see things clearly with his normal eyes, not with wandering eyes. , illness. Because life is already spinning, it is necessary to be more alert, not to contribute to making it more crazy! Because alcohol makes people lose their clear nature, lack of self-control in all actions, leading to many harmful consequences. Therefore, a Buddhist who insists on not drinking alcohol or intoxicating substances is living a sober, lucid life, able to see things clearly with his normal eyes, not with wandering eyes. , illness. Because life is already spinning, it is necessary to be more alert, not to contribute to making it more crazy! not with a squirming, sick eye. Because life is already spinning, it is necessary to be more alert, not to contribute to making it more crazy! not with a squirming, sick eye. Because life is already spinning, it is necessary to be more alert, not to contribute to making it more crazy! Next is a good omen talking about the attitude of listening to the Dharma, the attitude of humble reverence and the attitude of humble reverence and the attitude of knowing enough and gratitude of the Buddhists: "Honoring and condescending, Knowing enough and being grateful At the right time to hear the Dharma Is the supreme good omen." As a Buddhist, studying and listening to the Dharma is very necessary to cultivate personal wisdom and contribute an intellectual voice to people and life. Because wisdom is a great cause, liberating people and life from all mistakes, darkness caused by lust, anger and delusion. Because listening to Dharma aims to develop wisdom, it is very important for Buddhists; If you listen to the Dharma and practice it, wisdom will arise. Lacking or not listening to the Dharma, like a person walking in the dark, it is very difficult to orient his or her path. Buddhism emphasizes wisdom, considering wisdom as a lamp illuminating the Buddhist path to liberation, like a lighthouse that always illuminates the direction of ships. In addition to listening to the Dharma, developing wisdom, Buddhists need to cultivate more virtues such as humble reverence, enough attitude, and gratitude towards life. These are the special virtues of Buddhists, because humility is always the power to conquer all human arrogance and conceit, gratitude is a noble loyalty; and all the temptations of lust. Life is trying to tempt people with many attractive forms and sophisticated means, if we do not realize the truth of lust (that is, the sweetness, the danger, the renunciation of the desires), then people difficult to escape the domination of lust. Because the pleasures are less, the suffering is more, the brain is high, and the danger is greater. Other virtues such as patience, gentle speech, meeting with monks, and discussing the Dharma are also good signs that need to be nurtured by Buddhists: "To be patient with gentle words, to meet with contemplatives at the right time, to discuss the Dharma, Is the supreme good omen". These qualities show that a Buddhist is a person who practices the Dharma and respects the Dharma. By practicing the Dharma and respecting the Dharma, Buddhists have the above-mentioned qualities. The attitude of patience is the attitude of a Buddhist who knows how to endure all the troubles of life without letting life be swayed by praise and criticism, good and bad. With the right patience, Buddhists look at life in a peaceful way, not happy when praised, not sad when criticized. He accepts everything with serenity and equanimity. Buddhists are also good at speaking with slow and gentle words because "Words don't cost money to buy". So why not find elegant words to say to each other? An elegant and polite word not only makes people feel good, but also enhances the speaker's personality. "Seeing the contemplatives and discussing the Dharma": Because the recluses are those who live according to the Dharma and practice the Dharma. Therefore, having an audience with a recluse, discussing the true Dharma with a recluse, is the ultimate auspicious sign of a Buddhist who has studied and practiced the Dharma. The next good omen is: "Austerity and Virtue Seeing the Noble Truths Enlightenment and Nirvana Is the ultimate good omen". This is an auspicious omen that requires a lot of practice, the depth of the Buddhist practice in the Buddha's liberating teachings. Things like living the holy life austerely, seeing the truth of the Noble Truths, and attaining enlightenment to Nirvana are difficult things to do, but these are also the goals that Buddhists should aim for. practice Precepts of Concentration, which is a pure lifestyle of virtue, giving up or leaving sex, evil, and unwholesome dharmas to enter Zen; and the development of liberated wisdom to eliminate afflictions, gonorrhea, end birth and death suffering. To see the Noble Truth is to see clearly the four truths: suffering, the cessation of suffering, and the way leading to the cessation of suffering. Seeing that birth, old age, illness, and death are suffering; the presence of the body of the five aggregates is suffering, clearly see that craving is the cause leading to the arising of suffering, see clearly that the cessation of craving is the cessation of suffering, clearly see the Noble Eightfold Path as the path leading to the cessation of suffering. Enlightenment to the fruit of Nirvana is the enlightenment of the supreme Bodhi of the Buddhas. It is clear that it is difficult for Buddhists living at home to fully complete the holy life with the above-mentioned facilities and evidences. However, these are the goals that Buddhists need to aim for, especially keeping the moral precepts (five precepts, ten good precepts), and practicing meditation is very necessary for the daily life of Buddhists. . It is clear that it is difficult for Buddhists living at home to fully complete the holy life with the above-mentioned facilities and evidences. However, these are the goals that Buddhists need to aim for, especially keeping the moral precepts (five precepts, ten good precepts), and practicing meditation is very necessary for the daily life of Buddhists. . It is clear that it is difficult for Buddhists living at home to fully complete the holy life with the above-mentioned facilities and evidences. However, these are the goals that Buddhists need to aim for, especially keeping the moral precepts (five precepts, ten good precepts), and practicing meditation is very necessary for the daily life of Buddhists. . Another auspicious sign that proves the Buddhist's meditative lifestyle: "When touching life's affairs, the mind is not moved, not sad, Not defilement, peaceful Is the supreme good omen." Meditation is a way of life that regulates body and mind based on the Anapanasati (breath contemplation) method of the Buddha. Meditation begins with detaching from sensual pleasures, evil, and unwholesome states in order to focus energy on observing and being aware of objects. There are two main subjects promoted in Zen: mindfulness of breathing in and out and insight into the 16 topics of body feeling, mind, and dharma. The essence of Zen leads to the peace of mind and body, when the body and mind is calm, the practitioner will focus on the 16 topics of Vipassana meditation to further cultivate mindfulness and to develop wisdom about the arising and passing away of dharmas. ; to cut off the mind of craving - clinging. Of course, Zen is a simple method, but it is not easy to do, because Zen requires constant persistent efforts of the practitioner. We Buddhists should consider Zen as the basic method for our practice. In particular, it is necessary to apply Zen to daily life as a daily activity. Although it is difficult at first, practice, practice many times and then all difficulties will pass, until we realize that Zen is an indispensable activity in our daily life. Thanks to Zen, when touching everything in the world, the Buddhist mind will not be disturbed, not melancholy, not defiled, and completely at peace. That is the supreme auspicious of the practice of Meditation that a Buddhist attains in the teachings of the Buddha. Practice many times and then all difficulties will pass, until we realize that Zen is an indispensable activity in our daily life. Thanks to Zen, when touching everything in the world, the Buddhist mind will not be disturbed, not melancholy, not defiled, and completely at peace. That is the supreme auspicious of the practice of Meditation that a Buddhist attains in the teachings of the Buddha. Practice many times and then all difficulties will pass, until we realize that Zen is an indispensable activity in our daily life. Thanks to Zen, when touching everything in the world, the Buddhist mind will not be disturbed, not melancholy, not defiled, and completely at peace. That is the supreme auspicious of the practice of Meditation that a Buddhist attains in the teachings of the Buddha. The last good omen, summarizing all the good omens as presented: "Doing such a thing Nowhere fails Everywhere is safe Is the supreme good omen". * In short, the Sutra "Supreme Auspicious Sign" The above is presented as the good life, the Buddhist way of abandoning evil and doing good. This is what we expect when we present to you this sutta. We hope that we Buddhists can rest assured to believe more in our good life, our life of abandoning evil and doing good. Because, when we do good, not only ourselves are happy and peaceful, but also others are also happy and peaceful thanks to the influence of our good life. A person lives a good life, a family is happy and peaceful. A family living righteously, a neighborhood is more peaceful, eliminating social evils. A city that looks forward to peaceful neighborhoods. But it all depends on the righteous lifestyle of each of us. We do good while admonishing others to do well. There are times to have results. The good life of us Buddhists is likened to a beautiful flower, both colorful and fragrant, joyful and delightful as the Buddha once taught: "Like a beautiful flower With color and fragrance, So well-spoken words have results." (Dharma Sutra) The beautiful flower heralds a pure fragrance to the industrious florist. Likewise, the supreme auspicious omen of Buddhists predicts a happy and peaceful life for Buddhists who are dedicated to Dharma study and practice. All possibilities are in our hands, waiting for the determination and practice of each of us. Gone are the days of searching for answers to the questions of what is happiness and what is morality? Today, without a doubt, we have understood that happiness cannot be expected from others and that morality is not just the promotion and promotion of human values ​​in books, or in speeches that bring joy to others. thematic nature. Modern life does not need additional knowledge about happiness and morality.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/12/2021.