The Dual-Stage Sutra - The Buddha's ENVIRONMENTAL EXPERIENCE OF CLEARANCE FROM THE PROBLEMS (VITAKKà) of Good and Evil In the Dual-Stage Sutta, Sutta No. 19, Central, the Buddha introduces us to an experience of self-cultivation. The Buddha's teaching, starting from the classification of volitions, into unwholesome and wholesome volitions, and his way of dealing with unwholesome and wholesome volitions, in order to eliminate unwholesome volitions on the one hand, and on the other. the growth side of good intentions. * He recounted: "Before I became enlightened, when I had not yet reached Perfect Enlightenment, and was still a Bodhisattva, I thought as follows: -I live in contemplation and divide into two kinds of thoughts. Any level of desire, any kind of anger, any harm, I divide it into a category. If there is any level of lust, no hatred, no harm, I divide it into the second category. As for unwholesome thoughts, he treats them very specifically with the aim of eliminating them. “I live without distraction, fervently, essential need. When sensual desire arises, I understand: This sensual desire arises in me, and this sensual desire leads to self-harm, leads to harm to others, leads to the harm of both, destroys wisdom, participates in afflictions, and does not cause harm. to Nirvana. When we think: Desire-seeking leads to harming people, and craving-seeking disappears. When we think: Desire-seeking leads to harm to both, sensual-seeking disappears. When we reflect: Desire-seeking destroys wisdom, participating in afflictions, does not lead to Nirvana, sensual-seeking disappears. Thus, I continue to give up, eliminate, and stop the desire-seeking that has arisen." The same goes for the yard, the harm. When we ponder, think about many problems, the mind is inclined towards that problem. When we meditate and meditate a lot on sensual pleasures, we give up renunciation. When the mind is heavy with lust, his mind is inclined to lust. The same goes for the yard, the harm. Such is the prevention from arising of akusala volitions. Then the Buddha used the example of a shepherd who is tending his cows in the autumn, when the rice has begun to bear seeds. He must always prevent the ox from running into the field, because he knows that the cow that destroys the crops will bring many harms, such as beatings, reproaches, imprisonment, etc. v… Then the Buddha declared: “In the same way, I have seen harm, such as being beaten, blamed, imprisoned, etc. v..." Then the Buddha declared: "In the same way, I see the harm, the weakness, the defilement of unwholesome dhammas, and the detachment, the benefit, and the purity of the wholesome dhammas." . With regard to unwholesome volitions, the Blessed One prevented their arising and eliminated them, and with respect to wholesome volitions, on the contrary, he delicately nurtured them, helped them to develop, and directed towards one-pointedness. When the search for lust, no ill will, arises, The Blessed One knows that these virtuous actions lead not to self-harm, to no harm to others, to no harm to both, to the growth of wisdom, to non-participation in defilements, to Nirvana. The Blessed One knows that, if the Blessed One meditates and meditates on good intentions day and night, it is not due to such conditions that the Blessed One feels fear, but if the Blessed One meditates and ponders for too long, the body may become tired. When the body is tired, the mind fluctuates. When the mind is fluctuating, the mind is far away from concentration. At that time, from within, the Blessed One calmed his mind, calmed it, brought about one-pointedness, and made it calm. Why? For keeping the mind from wavering. If we ponder, think about a lot of problems, then the mind is inclined towards that problem. If we meditate, meditate a lot on the thought of celibacy, the thought of no ill will, and the thought of harm, we give up the lust, the aversion, and the harm. When the mind is placed heavily on the pursuit of renunciation, without aversion, without harming, time sex games, harmful games are excluded. For example, in the summer months, when all the rice is stored in the barn, the cowherd under the tree or outdoors, is at ease, just remembering: "These are the cows". The cultivator is also the same, he needs to remember: "This is the method", that is, only for the Only and Contemplative that the practitioner is practicing. At this point, the World-Honored One has eliminated unwholesome thoughts, reassured good intentions, focused on one-pointedness, and began to practice meditation: "I separate from sensual pleasures, separate from evil and unwholesome states, attain and abide in the first jhāna, a state of mind. Thai joy and happiness due to separation of sexual desire, have the game, have the quartet. Killing the search and the fourth, I witness and stay in the second meditation, a state of bliss born of concentration, neither search nor four, inner calm one-pointedness. Rejoicing and staying equanimous, mindful, aware, and feeling the pleasure of life, which the Saints call equanimity, peace, and abiding in the third meditation. Equanimity relieves suffering, destroys joy and sorrow that has been felt before, realize and abide in the fourth jhāna, neither suffering nor pleasure, pure mindfulness.” From the fourth meditation in the world of form, the World-Honored One witnessed and stayed in the intelligent life, the celestial eye, and the smuggled intelligence. “With such a mind that is still, pure, unblemished, free of afflictions, soft and easy to use, and so firm, I direct it to direct it to the wisdom of life, the divine eye, and the new intelligence. I like the real victory: This is suffering. This is the practice. This is the cessation of suffering. This is the path leading to the cessation of suffering. These are contraband. These are contraband or initiating episodes. These are contraband or annihilation. This is the path leading to taints or cessation. By knowing thus, seeing thus, knowledge arises: I am liberated. I overcome tri: Birth has ended, the holy life has been completed. What should be done has been done, there is no going back to this state anymore. During the night, the third watch, I proved the third proof. Ignorance disappears, clear birth. The darkness perishes, Light is born, while we live, we are not distracted, we are diligent and diligent." * Finally, the Buddha used an example to describe the role of the Blessed One in the task of introducing the path to liberation for sentient beings, while the demon king sought to harm all kinds of sentient beings. As in a dense forest there was a deep lake and a large herd of deer living near one side. A man came, wanted to harm the deer, closed the safe road, opened the dangerous road, put a male prey, put a female prey. Thus, after a period of time, the large group of deer encountered a yoke and gradually worn out. Another person came, wanted the deer to be safe, wanted the deer to be happy, closed the dangerous road, opened the safe road, took away the male prey, destroyed the female prey. Thus, the group of deer after a period of prosperity and fullness. And the Buddha explained the example: The great deep lake is only for lust. The herd of deer is only for sentient beings. People who want to harm the deer group only for the devil. The dangerous path points to the eightfold wrong path: wrong view, wrong thinking, wrong speech, wrong karma, wrong life, wrong effort, wrong thoughts, wrong concentration. Male prey only gives pleasure and greed. Female prey only for ignorance. And those who want the deer to be happy only for the Tathagata, the Arahant, the Fully Enlightened One. The path leading to safety and security points to the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. “Thus I open the door to the safe path to happiness. I take away male prey. I destroy the female prey. What the Master ought to do for his disciples out of compassion for them, these things I did, out of compassion for them, these things I did, for your compassion. Monks, these are tree stumps, this is an empty house. Meditate, don't be distracted, don't regret later. That is my teaching." * In this sutta, the World-Honored One introduced the path to liberation and enlightenment, arising from unwholesome pursuits, wholesome pursuits, the eradication of sensual desires, non-hatred pursuits, non-harmful pursuits, increasing detachment from sensual desires, and non-hatred pursuits. harmless range. This stage is referred to as the Precept-Study stage in Precept-Concentration-Wisdom. Next, the World-Honored One practiced the first meditation, the second, the third, and the fourth meditation, which is considered the stage of Concentration in the Precepts-Concentration-Wisdom. The World-Honored One proved the three proofs, as they really are, that overcomes tribulation, practice, cessation, and path; overcomes and knows all cankers, cankers or their origination, and cankers or stops them. This can be seen as the stage of learning wisdom. By knowing thus, seeing thus, knowledge arises: "I am liberated, I have overcome knowledge: Birth has ended, the holy life has been accomplished, what should be done has been done, there is no going back to this state anymore.” This stage is considered as the stage of liberation, liberation of knowledge, in the process of liberation of 5 stages: "Precepts, Concentration, Wisdom, Liberation, Liberation of view". In this sutra we witness the wonderful ability of the Buddha to akusala and kusala, two completely different ways of dealing with the elimination of unwholesome volition and the development of wholesome volition. With regard to unwholesome thoughts, the Buddha emphasized the harms of unwholesome people, such as causing harm to themselves, leading to harming others, leading to the harm of both, destroying wisdom, participating in defilements, and not leading to Nirvana. -table. Through such analysis, akusala volitions are eliminated, no longer arising. As for good intentions, dealing with body fatigue, when thinking too long, reassures the mind, calms the mind, make the mind not agitated, and lead to one-pointed concentration to practice meditation. Finally, the example summed up by the Blessed One shows the Buddha's compassion for all sentient beings, while the demon king or hostile forces want to bring suffering to beings. Also in this example, the Noble Eightfold Path is seen as the path of liberation taught by the Buddha, guiding all sentient beings to liberation and enlightenment. The last sentence of the sutta is an encouragement to the disciples to practice diligently and diligently, not to be distracted, not to regret later. Finally, the example summed up by the Blessed One shows the Buddha's compassion for all sentient beings, while the demon king or hostile forces want to bring suffering to beings. Also in this example, the Noble Eightfold Path is seen as the path of liberation taught by the Buddha, guiding all sentient beings to liberation and enlightenment. The last sentence of the sutta is an encouragement to the disciples to practice diligently and diligently, not to be distracted, not to regret later. Finally, the example summed up by the Blessed One shows the Buddha's compassion for all sentient beings, while the demon king or hostile forces want to bring suffering to beings. Also in this example, the Noble Eightfold Path is seen as the path of liberation taught by the Buddha, guiding all sentient beings to liberation and enlightenment. The last sentence of the sutta is an encouragement to the disciples to practice diligently and diligently, do not be distracted, do not regret later. while the demon king or hostile forces want to bring suffering to beings. Also in this example, the Noble Eightfold Path is seen as the path of liberation taught by the Buddha, guiding all sentient beings to liberation and enlightenment. The last sentence of the sutta is an encouragement to the disciples to practice diligently and diligently, do not be distracted, do not regret later. while the demon king or hostile forces want to bring suffering to beings. Also in this example, the Noble Eightfold Path is seen as the path of liberation taught by the Buddha, guiding all sentient beings to liberation and enlightenment. The last sentence of the sutta is an encouragement to the disciples to practice diligently and diligently, do not be distracted, do not regret later.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.29/5/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.