Enlightenment and results.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Evidence of entering the samadhi levels, recollecting past lives with created karma, and attaining ultimate liberation In this passage, the Buddha tells the story of attaining right enlightenment. After a period of asceticism, and almost giving up, he wondered if there were other effective practices that could potentially lead to enlightenment. At that time, he recalled a meditative state he had attained in his youth: the first of the four jhānas (jhāna: see *Th.140), whose joy and happiness arise from detachment from sensual pleasures. He therefore decided to repeat this state as the method leading to enlightenment. Obviously, as stated in other passages, this meditative state can be attained by methods such as mindfulness of breathing, we can see that his path was then contemplation on the body, not just attaining it. the formless samadhi states that completely transcend the body, or the extreme asceticism that suppresses the body by fierce will. He then restored his physical health by ending his fast so that he could continue to attain the four jhānas in turn. Then, on the fourth jhāna, which was extremely calm, uncontaminated, easy to manipulate, he recalled countless past lives, saw other beings at that time being reborn according to their kamma, and then, until the decisive point, with right wisdom he saw as it really is the suffering truth of existence, the causes of suffering in body and mind, the truth of the cessation of suffering, and the way leading to the cessation of suffering: the four noble truths, the truth of The Noble One, which later became his first sermon. Realistic view of the third Noble Truth, the cessation of suffering, inevitably leads to the attainment of Nirvana, and thus to the cessation of all defilements which are hindrances to liberation. At that time, he saw himself as enlightened and had become a Buddha. Aggivessana this, I thought: 'I recall, during my father, of the Sakka (Sakyamuni), plowing, and I was sitting under the shade tree pink apple ( jambu / tree point-suite) We are separated from sensual pleasures, separated from evil and unwholesome dharmas, and enter and abide in the first meditation, a state of bliss arising from separation from sensual pleasures along with application and thought. Can this path lead to enlightenment?' After that recollection, Aggivessana, this consciousness arises: 'This is indeed the path leading to enlightenment'. Aggivessana, I thought: 'Why am I afraid of this pleasant feeling, born of detachment from sensual pleasures, detachment from unwholesome dharmas?' Then, Aggivessana, I thought: 'I am not afraid of this pleasant feeling, born of detachment from sensual pleasures and detachment from unwholesome dharmas'. Then, Aggivessana, I thought: 'It's not easy to have such a happy life, with such an extremely thin body. Shall I eat raw food then?' Then I ate raw food: rice and sour porridge. At that time, Aggivessana, the five monks who were serving Me [1] thought: 'If the recluse Gotama proves to be the Dharma, he will tell us'. But, Aggivessana, when they see Me eating coarse food, rice and porridge, they become disgusted and leave Me, thinking: 'The recluse Gotama now lives in luxury, renounces diligence, and retires to a distant life. flower'. Aggivessana, after eating raw food and recovering my physical strength, I renounced sensual pleasures, separated from evil and unwholesome dharmas, attained and abided in the first jhana, a state of bliss born of detachment from sensual pleasures, having thoughts and desires. But such pleasant feelings arise in Me, existing without taking over My mind. Killing search and fourth, entering and staying in the second meditation, a state of bliss born of concentration, no search, no quartet, one-pointed inner calm. But such a pleasant feeling arises in me, is allowed to exist without dominating my mind. Separation of joy and equanimity, mindfulness and awareness, the body feeling of happiness that the sages say is peaceful abiding with equanimity and mindfulness, witnessing and staying in the third Zen. But such a pleasant feeling arises in me, is allowed to exist without dominating my mind. Equanimity discharges suffering, destroys joy and sorrow that has been felt before, attains and abides in the fourth jhāna, neither suffering nor pleasure, equanimity is pure mindfulness. But such pleasant feelings arise in Me, existing without taking over My mind. With a mind that is centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, stable, and unwavering, I direct my mind to a peaceful life. I remember past lives, one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives. , one hundred thousand aeons, many destruction kalpas, many successful kalpas, many destructive kalpas, and eons of completion. 'In that place, I have such a name, such a family, such a caste, such a painful feeling, such a life span; and after I died there, I was reborn there; and at that place, I have such a name, such a family line, such a class, such a painful feeling, such a life span; and after I died there, I was reborn here.' Thus, with common and particular characteristics, I recall many past lives. This, Aggivessana, was the first insight that I witnessed in the first watch of that night. Ignorance is destroyed, wisdom is born, darkness is destroyed, light is born, because I live without distraction, enthusiasm, and diligence. But such pleasant feelings arise in Me, existing without taking over My mind. With a mind that is centered, pure, and clear, unblemished, free of afflictions, pliable, easy to use, steady, and unwavering, I direct my mind to birth and death. With pure divine eye, surpassing human, I see living beings dying here and there, lowly and noble, beautiful and ugly, happy and unhappy, I know well according to the karma they have created: Beings who commit evil actions in body, speech, and mind, slander the saints, follow wrong views, create karmas according to wrong views, after the breakup of the body, after death, must be reborn in an evil realm, in an evil destination, in the lower realms, in the lower realms. prison; But those living beings who have good deeds in body, speech and mind, do not slander the saints, follow right view, create karma according to right view, after the dissolution of the body after death, will be reborn in good destinations and reborn in heaven. .' Thus with pure divine eye, surpassing human, I see living beings dying here and there, the lowly and the high, the beautiful and the ugly, the happy and the unhappy, I know well according to the karma they have created. This, Aggivessana, was the second insight that I witnessed in the middle watch of that night. Ignorance ceases, wisdom arises, darkness ceases, light arises, because we live without distraction, enthusiasm, and diligence. But such pleasant feelings arise in Me, existing without taking over My mind. With a mind that is centered, pure, and clear, unblemished, free of afflictions, pliable, easy to use, steadfast, and unwavering, I direct my mind to the fullness of my mind. [2] We know as it really is: 'this is suffering'; 'this is the cause of suffering'; 'this is the cessation of suffering'; 'this is the path leading to the cessation of suffering'; 'these are pirates'; 'this is the cause of contraband'; 'this is pirated or destroyed'; 'this is the path leading to contraband or cessation'. Knowing this, seeing like this, my mind is liberated from the taint of desire, liberated from the taint of existence, liberated from the taint of ignorance. Being liberated and knowing: 'I am liberated.' We really know that: 'Birth [3] has ended, the holy life has been accomplished, what needs to be done has been done, after the present life there is no other life.' This, Aggivessana, is the third insight that I witnessed in the last watch. Ignorance is destroyed, wisdom is born, darkness is destroyed, light is born, because I live without distraction, enthusiasm, and diligence. But such pleasant feelings arise in Me, existing without taking over My mind. L.16 Joy when seeing the end of the cycle of birth and death Here, the Buddha was inspired by joy and happiness when he saw that his thirst for and craving had been eliminated, which drew him and other sentient beings into the cycle of birth and death, causing him to experience bodily pain and suffering. Through countless rebirths, [4] I searched but did not find the person who built this house, [5] suffering from birth and death ceaselessly. O builder, I have seen. You can no longer build a house. The frame was broken, the truss column fell. The mind stops all actions, craving has ceased. L.17 Reaching enlightenment, attaining Nirvana Bhikkhus, while in search of something wholesome, seeking the unsurpassed path to victory and security, I traveled sequentially through the country of Magadha and finally came to Uruvelā near Senānigama. Here, I see a lovely place, a quiet grove of trees, with a clear blue river running near, with a pleasant wading place, and surrounded by villages that are easy to go for alms. What a lovely place, Aggivessana, I thought, 'What a lovely place, a quiet grove, with a clear blue river running near, with a lovely easy wading, and surrounded by villages that are easy to walk around. alms. What a suitable place for an earnest good man to be able to practice diligently.” Aggivessana, I sat down in that place and thought: "This is a suitable place to practice diligently." Having become dependent on birth, bhikkhus, knowing the dangers of what is born, seeking what is unborn, unsurpassed and unsurpassed, free from suffering and yoke, Nirvana, I have attained that. no birth, unsurpassed peace, free from the yoke of suffering, Nirvana; Depending on old age by myself, after knowing the dangers of aging, seeking unsurpassed security from afflictions and yoke, Nirvana, I have attained immortality, unsurpassed security from old age. the yoke of suffering, Nirvana; I myself have become dependent on illness, after knowing the danger of the sick, seeking the unsick, unsurpassed peace from suffering and yoke, Nirvana, I have attained the non-disease, the unsurpassed security of freedom from sickness. the yoke of suffering, Nirvana; subjecting myself to death, after knowing the danger of death, seeking the non-death, unsurpassed security from sufferings and yoke, Nirvana, I have attained the non-death, unsurpassed security free from the yoke of suffering, Nirvana; suffering from sorrow myself, after knowing the danger of that which is sorrowful, seeking that which is free of sorrow, unsurpassed peace from sufferings and yoke, Nirvana, I have attained unsurpassed sorrow, unsurpassed peace from all sorrows yoke, Nirvana; Depending on the defilements myself, after knowing the dangers of the defilements, seeking the unpolluted, unsurpassed peace and freedom from the yoke of suffering, Nirvana, I have attained the unpolluted. , unsurpassed peace, free from sufferings and yoke, Nirvana. Knowledge arises in me: 'I am liberated without wavering. This is the last life, there is no more rebirth. After knowing the dangers of the defiled, seeking the unpolluted, unsurpassed security, free from suffering and yoke, Nirvana, I have attained the unpolluted, unsurpassed peace, from yoke, Nirvana. Knowledge arises in me: 'I am liberated without wavering. This is the last life, there is no more rebirth. After knowing the dangers of the defiled, seeking the unpolluted, unsurpassed security, free from suffering and yoke, Nirvana, I have attained the unpolluted, unsurpassed peace, from yoke, Nirvana. Knowledge arises in me: 'I am liberated without wavering. This is the last life, there is no more rebirth. L.18 Finding the ancient road In this passage, the Buddha compares his discovery of the eightfold noble path, which leads to the cessation of aging and death, to the rediscovery of a road leading to an abandoned ancient city. Like the Buddhas of the past, he discovered the path to Nirvana, and taught it to others.Monks, it is like a man wandering through a forest, suddenly seeing an old road, an old path that many people in the past had passed. He followed that path, suddenly saw an ancient city, a royal city in the past inhabited, complete with gardens, forests, lakes, and ramparts; a lovely place. Then he goes back and reports to the king or to his ministers: '…Sir, rebuild that ancient city!' Then the king or his ministers rebuilt that city, and after a while it developed into a prosperous, developed, and densely populated city. Likewise, bhikkhus, I have seen the old way, the old path that the fully Enlightened Ones of the past passed. What is the old road, the old path? That is the path with eight branches, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. … I have followed that path and therefore I know old age and death; old age and death set up; old age and death annihilation; the path leading to old age and death. … After witnessing to know, I announced to the bhikkhus, bhikkhunis, upasakas, and upasi to know. This holy life, bhikkhus, has flourished and grown widely among the gods and men. L.19 Respecting the Dharma Here, the Buddha saw that there was no one with higher qualities for him to revere, and saw that he only reverenced the Dharma he had enlightened to. Brahma Sahampati (lord of the Saha world), a 'Unreturned' of very long life under the teachings of a past Buddha (Saṃyutta-nikāya V.232–233), appeared before him and died. recognize that all Buddhas revere the Dharma. Once, when the Blessed One had just attained enlightenment, he was staying at Uruvelā, on the bank of the Nerañjarā river, under the Ajapalanigrodha banyan tree. Then while in solitude, the following thought arose: 'It is indeed suffering to live without respect and without obedience. Shall I live only as a recluse or a brahmin in order to be reverent and obedient?' Then the Blessed One thought: 'For the purpose of filling the unfulfilled skandhas of morality, Tay points to a recluse or brahmin for reverence and submission. But in this world of gods, demons, and Brahmas, along with the people, ascetics, brahmins, gods, and humans, I do not see any other recluse or brahmin. more accomplished than I am, that I can live only to be reverent and submissive. For the purpose of making the skandha of concentration complete… full of the wisdom aggregates that are incomplete… full of the skandha of liberation that are incomplete… a recluse or brahmin to respect and obey... But... I do not see any other recluse or brahmin who has accomplished the aggregate of concentration [... to the liberation of the aggregate of perception] than I… So let's live according to this Dharma that I have fully awakened to, to revere and submit? Then, knowing with his own mind the mind of the Blessed One, like a strong man stretching his arm, Brahma Sahampati disappeared from the Brahma world and appeared before the Blessed One. Putting his upper robe to one side, clasping his hands towards the Blessed One, Brahma said: 'Venerable Sir, this is the truth! Bach Thien The, the truth is like that! … The Buddhas of the past, the Buddhas of the future, and the Buddhas of the present, have ended suffering for many people. All have been, are, and will live in reverence for the Dharma. Such is the Dharma ear, the Dharma-nature of the Buddha-dads. Therefore, if you want to benefit yourself, and if you want to become great, please respect the Dharma and keep the Buddha's teachings in mind.'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.9/11/2021.