FIVE SECTIONS OF THE BIGGEST OR MALUNKYAPUTTA. The five lower fetters (Olambhàgiyàsam yoyanà) are body view, doubt, precepts forbidding, lust and anger are 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. no personal opinion; do not know the dharma, from where can arise doubts for the dharma; no precepts, time from where can arise the world's prohibition in the world; no desire, from where it can arise lust in the sex; If a child lying on his back does not know sentient beings, From where can it arise in the courtyard? In the face of such criticisms, the Buddha taught the answer that a child lying on his back, although not having a present body view, does indeed live latently in it. Even though no doubt arises, doubt lives latently in it. Although there are no precepts, the precepts of the prohibition live latently in it. Although there is no lust, lust lives latent in it. Although there are no sentient beings, there is a latent anger 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 their own bodies. obstinate antagonism, is dominated by the body view, not as real wisdom the detachment 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 be influenced by the five lower fetters, not by the five lower fetters. This position as real knowledge of the renunciation of the lower fetters arise. Thus, the five lower fetters with fetters are eliminated. The Buddha then explains the path leading to the abandonment of the five lower fetters. That path needs to be practiced in order to know, see, 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, which leads 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, that person, after hewing the inner bark, after hewing the tree trunk, will hew the core of the tree; 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: "After crossing the Ganges, with my hand I 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 looked at. 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, crossed the Ganges and safely reached the other side. Likewise anyone, when being taught the Dharma to eliminate the five lower fetters, if his mind is elated, pure, abiding and towards the time he is considered like the other athlete, capable of eliminating the five lower fetters. Then the Buddha presented the path leading to the fifth lower fetter. Here, a bhikkhu, by abandoning the upadhi, by abandoning unwholesome dhammas, by pacifying his body from evil conduct in an all-round way, is detached from sensual pleasures, detached from unwholesome dhammas, attains and attains enlightenment. The first meditation residence, a state of bliss born of seclusion, has a fourfold application. He correctly contemplates all forms, all feeling, all perceptions, all practices, and all consciousnesses as impermanent, painful, like a disease, like a tumor, like an arrow, like an unhappiness, like an obstacle, like an obstacle. The enemy, like destruction, is empty, is not-self... This position frees the mind from those dharmas (ie the five lower fetters). Having liberated his mind from these dhammas, he concentrates on the deathless precept (amata dhàtu) and thinks: like an arrow, like misfortune, like a disease, like an enemy, like destruction, is emptiness, is not-self. This one liberates the mind from those dhammas. He concentrates his mind on the precept of immortality, and thinks: "This is tranquillity, this is wonderful, that is, the serenity of all formations, the relinquishment of all birth and robes, the cessation of craving, non-greed, cessation. 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 there, enter Nirvana, not become out of this life. This is the path, this is the path leading to the end of the lower five fetters. Finally, Venerable Ananda asked the Buddha that this is the way leading to the cessation of the lower years of fetters, and how, due to practice, some bhikkhus realize liberation of the mind, some liberating wisdom. The Blessed One replied that it was due to a difference in identity.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.20/11/2022.VIETNAMESE TRANSLATE ENGISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.