Introduction to Samyutta Nikaya. This collection of suttas from the Canon called the Samyutta Nikāya consists of 7,762 suttas of irregular length, most of them short, arranged in a special order according to subject matter into five main sections called The Five Heavens: (a) The Gods with shelves (Sagāthā Vagga), (b) The Devas of Dependent Origination (Nidāna Vagga), (c) The Heavenly Aggregates (Khandha Vagga), (d) The Devas of the Six Foundations (Saḷāyatana Vagga) and (e) The Devas Great Product (Mahā Vagga). Each major is divided into five or six groups called Samyutta - grouped according to related themes. After seeing that there are related topics corresponding to each other, it should be called Samyuttara, for example Samyuttarasambhava factor of the Seven Factors of Enlightenment, or after a few main characters such as the venerable Sariputta, King Pasenadi of Kosala, or Sakka. Kosala Samyutta is a group of suttas related to King Pasenadi of Kosala, The Devatā Samyutta refers to deities such as Sakka, Indra, Brahma, etc. Each Samyutta is further divided into sections making up its own suttas. Thus, the famous Zhuan Falun is the first sutta in the second part of the Samyutta Nikaya located in the Great Chapter of the Samyutta Nikaya. The following excerpts criticize the few suttas that represent each of the major chapters. A. THIEN HAS SHEET (Sagathā Vagga Samyutta Pāḷi) This main god of the Sagāthā Vagga Samyutta Pāḷi consists of eleven corresponding suttas with suttas grouped according to the nature of their appearance, the King of heaven, the Devas, Brahma, and Mara , King of Kosala, Bhikkhu, Bhikkhuni. The name of the Celestial Sagāthā, is derived from the fact that the various figures appearing in the suttas conduct conversations or interviews with the Buddha mostly in verse. first. Devata Samyutta At the request of Brahma, the Buddha explains in the Oghatarana Sutta of this Samyutta that he transcends the flood of craving, the stream of existence, the flow of wrong views, and the discharge of the stream of wrong views. ignorance is not by stopping, nor by stepping forward. By stopping he will be drowned in the vortex; by stepping forward he will be swept away by the flood. He follows the middle way. The Buddha also taught other suttas in this Samyutta that all sentient beings are entangled in the net of craving produced by the six internal senses and the six external objects. The way to get rid of these attachments is to become abiding in the Precepts, to develop Meditation and Vipassana to perfect liberating wisdom. Craving (Taṇhā) can still arise, until one is fully developed in Path wisdom. This fact is proved by the story of a deva named Samaṇa, in the Acchrā Sutta. A certain young man who had faith in the Buddha's teachings asked to join the Sangha. Then receiving the subject of meditation as he liked, he prepared a solitary retreat in the forest and devoted himself unceasingly to the practice of meditation. He tries very hard to meditate. Thus, day and night trying and losing strength because of food lacking in nutrients, he suddenly became paralyzed and immediately died. Despite his best efforts in his meditation practice, he passed away without attaining Stream-entry, Sotāpanna. Because craving has not been eradicated, he is subject to samsara; but as a result of the good karma accumulated through meditation, a magnificent heavenly palace awaits him in the Tāvatimsa heaven. Because of his immediate rebirth, he appeared as if he had just woken up, at the gate of the hall, a resplendent celestial being in splendid heavenly clothing. He does not realize that there has been a new life in the new world. The gods are waiting for him to come, bring a mirror the size of a human body and place it in front of this male deva. When he saw his reflection in the mirror, he finally realized that he had given up his bhikkhu life and had been reborn in the heavenly realm. At that time, the deva Samaṇa was very frightened. He thought that he was meditating not to be reborn in a heavenly realm, but to achieve the ultimate goal of arahantship. Therefore, without entering the heavenly palace, he hurried to see the Buddha. He asked the Buddha how to avoid it, and walked through the Mohana garden, the Tāvatiṃsa heaven, full of goddesses, but to him they were like yaksha demons. The Buddha advised him that the straight way to escape quickly is the Noble Eightfold Path using the two-wheeled Vipassana chariot, combined with two wheels of physical use and mental use. While the Buddha was teaching the Dharma in three stanzas, the deva Samaṇa, was able to rapidly develop the Vipassana insights successively step by step until reaching the first Path and Fruition. 2. Samyutta Samyutta In the Rohitassa Sutta of this Samyutta, the deva Rohitassa came to the Buddha with a different problem. He told the Buddha that in a previous life he was a hermit whose magical powers enabled him to travel across the universe at extremely fast speeds. He had traveled at that speed for more than a hundred years to the end of the world but he was not successful. He wanted to know if it was possible to know, see or reach the end of the world where neither birth nor death is possible by traveling there. The Buddha said he did not claim that there is an end to the world where neither birth nor death is known or seen or heard or reached by traveling there. However, he did not say that there is an end to suffering without attaining Nibbāna. It is in this one-foot-long body with its perception and mind that the Buddha describes the world, the world arising, the world passing away, and the path leading to the cessation of the world. The Buddha's way to the end of the world is the Noble Eightfold Path. 3. Kosala Samyutta In this Samyutta are very interesting suttas describing the frequent meetings of the Buddha with King Pasenadi of Kosala. The king had heard of the Buddha's fame through Queen Mallikā but had not met him. But when the king finally met the Buddha as described in the Dahara Sutta, he directly questioned whether Venerable Gotama claimed to have attained Supreme Enlightenment. The king said that there were some masters in other sects like Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañcaya, Pakudha and Ajita, with their own system, with their own followers, those masters were older. Buddha and in general are considered Arahants. Even these masters do not claim to attain Unsurpassed Perfect Enlightenment. The Buddha replied that if that could be said precisely about anyone who had attained Supreme Enlightenment, it could only be said accurately about himself. The Buddha added that there are four things that should not be despised and criticized because we are young. They are the young prince, the snake, the fire, and the bhikkhu. The Lord of the noble generation should not be despised. May one day become a mighty king and wage royal revenge. The snake is painful and crawls very quickly; It can attack and bite careless people. Small fires, when indifferent can grow violently and cause unforeseen disasters. Those who despise a bhikkhu with pure moral conduct will bring unwholesome results to himself such as wasting property and lacking descendants from it. The Dutiya Aputtaka Sutta describes another occasion when King Pasenadi visited the Buddha after he had just confiscated the rich accumulated wealth of the recently deceased millionaire. The deceased left a property worth more than a hundred million without an heir, so it became the king's property. The king reported that the millionaire was a great miser, a miser, jealous of his own comfortable life. He wore only coarse cloth, barely worn, eat bad raw food and ride in old, rickety and barefoot cars. The Buddha confirmed that what the king said about the millionaire was completely true and told the king the reason for the millionaire's stinginess. In one of his past lives, he met a Paccekabuddha who was holding his alms round. He allowed his family to make an offering to Paccekabuddha and went away to take care of the business. On the way back, he met the Paccekabuddha, he asked him if his family had offered him food and looked into the bowl. While looking into the bowl an unwholesome thought arose in his mind that it was more beneficial for his servant to eat such foods than for the Paccekabuddha. For the good deed that allowed his family to make offerings to the Paccekabuddha, he was reborn in heaven seven times and became a millionaire seven times in the human realm. But as a result of the bad thought he had joked about in his previous life, he never intended to use nice clothes, good food, and a comfortable ride. Now the millionaire has enjoyed the good as well as the bad results of his thoughts and actions regarding the offering of food to the Paccekabuddha. But unfortunately he was faced with a more serious act of evil, which was to cause the death of his own grandson. In a past life. The Buddha told the king that therefore after his death he was reborn in the human realm, in a state of great suffering, Mahāroruva. 4. Samyutta Brahma (Devata Samyutta) Many Brahmins in the Bhāradvāja lineage became devoted disciples to the Buddha, eventually attaining Arahantship. First of all, they were all completely unfriendly, if not openly hostile. Bharadvaja Gotta, mentioned in the Dhanañjanī Sutta, was such a Brahmin. Although his wife Dhanañjanī was a disciple of the Buddha, very devoted to the Dharma. Bharadvāja Gotta and his Brahmin teachers despised the Buddha and his teachings. On one occasion when Bharadvāja was having a banquet for his Brahmin masters, his wife, while serving the Brahmins, suddenly slipped and, trying to regain her balance, she excitedly blurted out with reverence towards the Buddha: "Bow to the Venerable One, the All-Knowing One, Worthy of Offering". When they heard the word 'Buddha', these Brahmins rose from their seats and scattered, one by one, like a flock of crows thrown between them by a stone. Furiously telling his wife that he would defeat the Buddha in a duel, Bhāradvāja went to see the Buddha. The audience ended with Bharadvāja asking the Buddha's permission to enter the Sangha. Finally he attained Arahantship. The Akkosa Sutta mentions that his younger brother Bhāradvāja Gotta - Akkosa Bhāradvāja, when he heard that his brother had joined the Buddha's Sangha, he was very angry. Furious, he rushed to meet the Buddha, slandering and scolding, saying bad words and bad language. Very peaceful and full of compassion, the Buddha asked young Bharadvāja if he had ever given gifts to friends or relatives. When young Bhāradvāja replied that he really used to give gifts to his friends and relatives, the Buddha asked him, "What will happen to your gifts if your friends and relatives do not accept them?". All right, then keep them as my property, replied Bhāradvāja. Then the Buddha said, “You have heaped up taunts and insults at us, and we have not uttered a single word of taunts and insults to you. You have offended and disturbed us, and we have neither offended nor harassed you. Young Bharadvāja, we do not accept your insults, insults and harassment. They stay with you like your own property.” Surprised by this unexpected reaction, Bhāradvāja panicked at the thought that this might be a hermit's method of casting a spell at him by retaliating. He asked the Buddha if he was angry with him for his rude attitude. The Buddha stated that he had not been angry for a long time. Free from all defilements in the mind how could he be angry with you! At the end of this discourse, Akkosa Bhāradvāja, the younger brother, also left his family to join the Buddha's Sangha. Right on time, he also accomplished in superior knowledge and attained arahantship. In the Kasi Bhāradvāja Sutta is an account of the meeting of the Buddha and the brahmin Kasi Bhāradvāja, a wealthy landowner. Now it was time to sow and Kasi Bhāradvāja was getting ready to start plowing with five hundred plowshares. It was a good occasion to distribute food and offerings. The Buddha went to the place where food was being distributed and stood by the side of the road. Seeing him waiting for food, Kasi Bhāradvāja said to him, “As a monk, I plow and I sow. Plowed and sown, I eat. Samana, too, should plow and sow; plowed and sown, you should eat.” The Buddha replied, "The brahmin Tathagata also plows and sows, and after plowing and sowing, the Tathagata eats." “We don't see your yoke, or plow, or pole, or ox. Yet he claimed to be a plowman. How can you explain to yourself?” asked the Brahmin. “The faith that the Tathagata has had since his time as the hermit Sumedha, is the seed. It will grow to result in Nirvana. The precept that the Tathagata always keeps to collect the six roots is rain. There are two kinds of mundane and supramundane wisdom that the Tathāgata has: plow and yoke. Evil and precious (shame of sin and fear of sin) are the poles and poles of the plow. The Tathagata's effort is the ox, and the Tathagata's concentration is the rope that ties the ox to the yoke. The Tathagata's mindfulness is the plowshare and the staff. Guarding your speech and moderation in eating and drinking, these self-restraints are the hedge around the Tathagata's Dharma field. With the ox tamed as the Tathagata's diligence, the Tathagata continued to plow, never to return until the seed produced the fruit of Nirvana, immortality. Having plowed like this, now the Tathagata eats what the Tathagata has sown, and the Tathagata is freed from all kinds of suffering." In the Gahaṭṭhavandana Sutta the Buddha explained that the Brahmins who were versed in the Vedas, as well as the kings who ruled the human realm, and the gods in the heavens of the Four Great Kings and the Thirty-Three Heavenly Kings, paid homage to the Heavenly King, Sakka. . The Heavenly King respects and obeys not only the ascetics who have lived the holy life without breaking a single precept for many years, but also the lay followers of the Buddha, who have firmly established faith and did good deeds such as giving alms, upholding the Five Precepts, the Eight Precepts, or the Ten Precepts, and fulfilled all duties in the family. B. Nidāna Vagga Samyutta Pāḷi This second main part of the Ten suttas deals with basic aspects of the doctrine. The suttas are mostly concerned with interdependence and interdependence, is explained in the detailed formula called 'Paṭiccasamuppāda' the Twelve Dependent Originations. The various aspects of the Twelve Dependent Originations, together with the theoretical presentation of the practice in the holy life form the main theme of the first suttas in this sutta. 1. Nidāna Samyutta In the sutta, the first sutta of this sutta, outlines the form of a formula briefly explained by the Buddha to the five hundred bhikkhus whom the Buddha recognized. they are fully developed and ripe for arahantship. In the Vibhanga Sutta, the second sutta of this sutta, Dependent Origination is explained in fuller detail to the same bhikkhus. In the Sutta of Fear of the Five Enemies, the Buddha sets forth the criteria by which the status of the Sangha can be judged. If a bhikkhu is freed from the five dangers arising from the five evil actions, that is, killing, stealing, sexual misconduct, lying, drinking alcohol and intoxicants; if he has the four achievements of a Stream-winner, that is, steadfast faith and faith in the precepts and virtues of the Buddha, Dharma and Sangha, and complete purity in the precepts; and if he has a profound analytical knowledge of Dependent Origination, he will certainly have a bright future, free from danger of being born into woeful, miserable states and certainly develop further in the criminal life. happy. It is explained in the Sutra of Consciousness and Death that the four foods (āhāra) are 'conditions' necessary for the life and continuity of beings: (i) Food (Kabalīkārāhāra), (ii) Food contact (Phasa); sensory contact with the sense objects, (iii) Real Consciousness (viññāṇa) and (iv) Real Consciousness (manosañcetanā). This discourse is given especially to young bhikkhus who have just joined the Sangha. They were commanded when eating meals to visualize the impure nature of food so as not to be overpowered by greed and attachment to food. A bhikkhu should eat his meals not for amusement or insatiable passion, but only to keep the body healthy, to support the condition of the holy life. The Buddha gave a special metaphor to illustrate here: A couple embarks on a very long journey with their beloved child, in the midst of which they lack food. There's no way to have fresh stock. The danger of starvation was before their eyes. The baby soon starved and died. He and his wife decided to save their lives by eating their dead child. They eat with no interest or pleasure but just to keep them alive for the rest of their journey. The Buddha gave other clever metaphors to understand the other three types of food. When one understands the true nature of food on which one's life depends one understands craving (taṇhā), which is responsible for all suffering. From there opens the way to transcendent liberation, Arahantship. The Susima Paribbājaka Sutta reports of the heretic hermit, Susima as one of those who joined the Sangha with ulterior motives. After settling down in the rainy season, many bhikkhus came to pay homage to the Buddha to tell him about their attainment of arahantship. When he learned from these Arahants that they did not have any supernatural powers such as the Celestial Eye, the Heavenly Ear or the Other, he was very disappointed. You enter the Sangha just to gain such miracles with which you will reap much fame and benefit for yourself. He approached the Buddha and found out how those bhikkhus could claim arahantship when they had no supernatural powers at all. The Buddha explained to him that they were liberated by pure Insight without attaining the jhānas. Only through insight meditation did they see the nature of mentality (nāma) and matter (rūpa) (the realities of dharma, dhammaṭṭhiti) followed by the realization of Nibbāna through the Path of Wisdom. The Buddha took him through the same course, testing his understanding of the five aggregates, their true nature of impermanence, suffering, and not-self, finally establishing in him the insight that there is nothing in the aggregates. These five aggregates can be seen as, “This is mine, this is I; This is my property.” At the end of the Dharma period, he fully understood the dharma along with the attainment of Arahantship. When he himself realized arahantship without possessing any supernatural powers, he repented to the Buddha for his previous admission to the Sangha with such ulterior motives and asked to be forgiven for such ill intentions. 2. Samyutta Samyutta (Dhātu Samyutta) The natural law of attraction was specified by the Buddha in the Cankama Sutta of this Samyutta while he was staying at Gijjhakūṭa hill near Rajagaha. He reminded the bhikkhus to pay attention to the external environment where his high and low disciples were strolling, accompanied by their private followers. He said: "Bhikkhus, the bhikkhus under the venerable Sariputta's leadership are intelligent and have extensive knowledge of the Dharma. Those who surrounded the venerable Mahā Moggallāna all accomplished many miraculous powers. Venerable Kassapa and his group of disciples were all upheld the strict precepts on the conduct of 'Dhutanga' (Dhutanga). All the bhikkhus led by the venerable Anurudha have enough Heavenly Eye. Venerable Punna and his group of disciples are well versed in teaching the Dharma. Venerable Upāli and his disciples were all well versed in the precepts and the bhikkhus under the venerable Ānanda were known to have knowledge in many aspects. Devadatta and many of his followers were famous for their wrong deeds, thoughts and desires. Bhikkhu khưu sentient beings gather together according to their natural inclinations and inclinations. The law of attraction works in such a way that sympathizers gather together, those with a bad disposition into one group, those with a good disposition into another. This law of attraction has proven true in the past, just as it is in the present and will be true in the future. 3. Anamatagga Samyutta (Anamatagga Vagga) In the other suttas of this Samyutta, The Buddha taught that the cycle of rebirth (saṃsāra) represents the continuous arising and passing away of the aggregates (khandhas), bases (āyatana) and morality (dhātu). The endless process of evolution and destruction of elements (dhātus) (basic mental and physical factors) and the five aggregates (compounds of elements) is endless. Overshadowed by ignorance (avijjā) and hindrances (nīvaraṇas), and bound by craving (taṇhā), sentient beings have been reborn from one life to the next, revolving around in the cycle of samsara (saṃsāra) forever for ages. uncountable period. In order to make clear the immense suffering that sentient beings go through, the Buddha gave many similes in this sutta, the most illustrative of the beings in the four oceans and Mount Vepulla given in the Assu Sutta. . Tears have been shed through the ages by every living being because the sufferings of illness, death, separation, and reunification will fill the four oceans. The bones of every living being left after death in each life, if piled up in one place and preserved from loss and destruction, would be as high as Mount Vepulla located north of Gijjhakūṭa. The only way to escape from this endless cycle of suffering is to realize the true nature of the five aggregates (khandhas) by means of Vipassana meditation until the illusion of them is shattered; and thus destroy the craving attached to them and he is liberated and realizes Nibbāna. The Buddha taught in many other suttas that one at the same time develops loving-kindness towards all sentient beings with the realization that, during the immeasurable long journey through samsara, there is no living being. was not his mother, father, sister, or son, daughter, relative, or friend. 4. Kassapa Samyutta In the Candupama Sutta of this Samyutta the Buddha lays down rules of conduct for the group of bhikkhus, giving the example of the moon merely as the moon radiating light on people and objects Equally a bhikkhu should treat everyone equally, young or old or middle-aged, showing neither liking nor hostility towards anyone. He must treat them with due care, humility, and docility. Mindfulness should always be present in all relationships with all classes of people. For example, when someone tries to get drinking water from an old well or from a sandy riverbank or from under a cliff, he cautiously approaches the source of water, controlling his behavior and actions. me. In the same way a bhikkhu should behave with great mindfulness in his dealings with people of all walks of life. While teaching laypeople, if his motivation is to gain and gain fame for himself, that teaching should be considered impure. Dharma should always be taught just out of love and with pure thought so that the Dharma is perfected at the beginning, perfected in the middle and perfected at the end, that is, the Dharma on Morality (sīla), Concentration (Samādhi) ) and Wisdom (Paññā) can be heard, understood and practiced by the listener. In the Saddhammappatirupaka Sutta, the Buddha outlines the causes and conditions by which the Dhamma will perish and under what conditions it will develop... The Buddha gave the discourse in response to the question asked by the Venerable Mahākassapa why the previous day. The Buddha promulgated only a few laws that had a large number of Arahants; Today the precepts are much more numerous, only a few attain the fruit of Arahantship. The Buddha explained that some of the rules increased in proportion to the moral degradation of sentient beings. As long as the Dhamma does not appear false and false in the three branches of the Dhamma (pariyatti: Study of the theory; paṭipatti: Practice; paṭivedha: Fruit of practice: achievement): study, practice, and accomplishment, then the Dharma will remain true, pure, and unstained. But when false and false teachings appear, this teaching and its three branches will gradually decline until it disappears together, just as when real gold disappears, fake gold will take its place. The Buddha concluded: "And Kassapa, just as form is destroyed by rust, it is those members of the Sangha who are corrupt and immoral, who cannot hope to attain higher wisdom, who will corrupt the Dharma. ". In the last few suttas of Heaven and Earth Condition are suttas that describe the terrible fate of depraved bhikkhus and bhikkhunis and worldly people who have done evil deeds in previous lives. Venerable Moggallana saw them suffer greatly in the peta realm and vividly described their circumstances. The Buddha confirmed what the Venerable Moggallana had reported. C. KANDHA VAGGA Samyutta Pāḷi The main theme of most of the suttas in this sutta is, as the name suggests, the five aggregates (khandha) consisting of what is considered living beings. Each of the components of these aggregates, that is, matter, feeling, perception, formations, and consciousness is known only as a cluster of suffering (dukkha). The khandhas consist of thirteen corresponding articles forming a collection of treatises on such topics as atta, anatta, permanent view, and annihilation. The Nakulapitu Sutta gives an account of the advice of Nakulapita, an elderly disciple of the Buddha. He asked the Buddha for advice on how to behave and keep himself from the pains of old age and sickness. The Buddha explained that the Aggregate of Matter (rūpakkhandha), the physical body is a cluster of suffering, constantly subject to the pain of old age and disease. The mind can be kept free from suffering and pain by keeping it unpolluted with impurities. Venerable Sāriputta gave Nakulapita a more detailed exposition of this brief explanation of the Buddha. Ordinary people are not instructed to cling to the five aggregates due to craving and conceit, and hold the wrong view that each of these aggregates (matter, feeling, perception, formations, and consciousness) is self (atta). Even if you cling to the five aggregates as atta, These aggregates manifest their own oppressive characteristics by the disturbing pain of old age, of illness, and the pain of defilements (kilesa). Because of these oppressive pains, ordinary people are not guided to suffer sorrow, grief, suffering, brains and disappointments. But when one becomes guided and becomes accomplished in the Thirty-Seven Factors of Awakening, one does not cling to the five aggregates due to craving, conceit, and holding wrong views of self. Then although the five aggregates manifest their own oppressive properties, one no longer suffers from the mental sufferings of sorrow, grief, pain, distress, and despair. In the Bhāra Sutta, the five aggregates of clinging (pañcuppādāna-kkhandha) are seen as a burden. It is craving for attachment to sense-objects - craving - craving for existence and craving for non-being that is responsible for this burden that is carried. Realization of cessation, Nirvana, where craving is completely eradicated, where this burden is finally dropped. The Yamaka Sutta explains that the five aggregates have the nature of impermanence; they should be seen as their own enemies. Understand their true nature of impermanence, unsatisfactoriness and unsustainability; twenty kinds of wrong view of self should be eradicated so that one may not be taken over by these enemies. The Vakkali Sutta tells of a time when the Buddha visited Vakkali, a bhikkhu who was ill at his request. The great compassion of the Buddha becomes apparent in this passage. When Vakkali told the Buddha that he had long wanted to see the Buddha with his eyes, the Buddha gently approached him: "Vakkali, what is it to see the rotting body of the Tathagata? Seeing the Dharma is enough. Those who see the Dharma see the Tathagata. This body of the Tathagata is like all other bodies - always decaying, gradually disintegrating." Then the Buddha taught him the Dharma about the impermanence of all dharmas, their unsatisfactoriness and instability, and finally showed him the way to liberation. Regarding the five aggregates, the Buddha taught that it is better for a person to misunderstand his physical body as self (atta), rather than mind or consciousness, because the physical body appears to be more solid and material than thought or the mind. change faster than the physical body. The Khemaka Sutta reports a conversation between Bhikkhu Khemaka and a group of bhikkhus who wanted to confirm their stage of accomplishment. When the bhikkhus asked him if he saw a self or anything containing a self in the five aggregates, Khemaka replied, "No." But when the bhikkhus suggested that, if so, he would be an Arahant free from all defilements, Khemaka replied that although he did not see self or anything related to self in the five aggregates, he was not an Arahant free from all taints. You still have a vague sense of 'I am' even though you don't clearly see 'This is me' in relation to matter, feeling, perception, mental formations, and consciousness. His vague sense was like the smell of a flower: It was not like the smell of the petals, nor the color of the flower, nor the pistil, but the smell of the flower. He then went on to explain that even a person retains the feeling of "I am" at the stages of realization, as he progresses and reaches higher levels, the feeling of "I am" disappears. , just like the smell of soap clinging to freshly washed clothes and disappearing after a while when stored in the bin. In the Puppha Sutta, the Buddha declares that he neither argues nor argues with the world; only the world where the gods of that realm, the demon king, the king, and the people are arguing with him. The statement of truth is not entangled in controversy. He spoke only to the wise who kept the truth. The wise say that there is no substance, feeling, perception, mental formations, or consciousness that is solid, lasting, and enduring. He also said the same. The wise say that only matter, feeling, perception, formations, and consciousness are unstable, impermanent, and painful. He also said so. “In this ever-changing world, only things are constantly subject to change and destruction. Realizing their true nature, the Tathagata declares that the world is a collection of things subject to dissolution and disintegration, namely the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness, which are ceaseless. birth and death. There is nothing but these decaying aggregates. Bhikkhus, the Tathagata teaches this dharma briefly, The Tathagata also teaches this Dharma in a more profound and complete way. But if ordinary people without guidance still do not realize and do not know despite hearing very clear teachings for enlightenment, how can the Tathagata help? Bhikkhus, lotuses of various kinds grow in water, grow in water, rise above water, and are not polluted by muddy water; in the same way the Tathagata is born in this world, the Tathagata matures in this life and rises high in this world without being attached to the world, unaffected by the world." In the Pheṇapiṇḍūpama Sutta, the matter aggregate is like water bubbles; it is unstable, impermanent, always arising and passing away. Hence it has no fall. The feeling aggregate is like an air bubble, disappearing quickly, impermanent, unreliable in the nature of impermanence, suffering, and not-self. The aggregate of perception is understood as whatever is seen, heard, smell, taste, touch, touch or know, all are like illusions. In reality, it's just phenomena that arise and fall away. The aggregates of volition, volitional activities, are like the trunk of a banana tree. The trunk of a banana tree is made of layers of coarse material, without a solid, hard core inside. The skandhas are like the trunk of a banana tree with no inner core. Wake up like magic. It arises and ceases to pass away. Consciousness arises not according to the will of man, but conditioned by its causes and circumstances. D. THIEN SIX ORIGINAL (Saḷāyatana Vagga Samyutta Pāḷi) This heaven consists of ten related or group. Relating mainly to the six sense-organs or bases of contact called internal sense bases (eyes, ears, nose, tongue, body and mind), the six associated objects, known as external sense bases (visible forms, sounds, smells, tastes, tactile objects). It is possible to expound on the impermanent nature of these bases and how giving up attachment to them results in liberation. Feelings arising from the meeting of bases and consciousness are specified in three categories: Pleasure, suffering and equanimity, none of which is permanent; each of these is the cause of craving, the source of all suffering. Concise but illustrated presentation of Nirvana is found in many suttas. Also there are many practical guidelines for the practice of Vipassana meditation. In the first two suttas, the Buddha explains that the six internal sense bases and the six external sense bases have the nature of impermanence; are impermanent, they are really suffering and not-self. “Bhikkhus, realizing their true nature, you should not regard these twelve bases as 'This is mine', 'This is me' 'This is my self'. Persevere and constantly meditate on them until Insight shines on the true nature of sentient beings. The Buddha went on to explain that insight into the true nature of the twelve bases will develop boredom and disillusionment about them. Disillusioned with them, there is no longer craving and clinging, thereby attaining the Way and Fruit. In the famous Āditta Sutta, the Fire Sutta, addressed to a thousand hermits who had previously worshiped the fire god but had recently converted and joined the Sangha as bhikkhus, the Buddha explained that each of the six inner bases and the six foreign senses are on fire; Each land is burning with the fire of lust, with the fire of anger, with the fire of ignorance. Each land is burning with the fire of birth, old age and death; with the fire of sorrow, grief, pain, despair, and despair. The six forms that arise in connection with the six sense bases are also burning, The six types of contact and the six types of feeling that bear fruit from them are also burning. The Buddha further explained that when a meditating bhikkhu develops Vipassana and realizes that every base is on fire, he becomes disillusioned with it. Then craving ceases. Through the dissolution of craving, he is liberated. And when he is liberated, there is wisdom knowing that he is liberated. At the end of the Dharma period, a thousand people who had previously worshiped fire had attained Arahantship. In the Paṭhama Migajāla Sutta, the Buddha defines a solitary monk as highly educated. When an unmindful bhikkhu delights in the six external sense objects (six sense objects), mistaking them as 'This is mine', 'This is me', 'This is my self', craving for them arises in him and he becomes attached to the fetters. A bhikkhu whose craving has arisen in his mind is thus regarded as living in company. even if he lives alone in a deep forest separate from town and village. However, when he mindfully perceives the true nature of the six internal and external sense bases, he does not falsely grasp them as they are. 'This is mine', 'This is me', 'This is my self' and craving for them no longer arises in him. A bhikkhu who has no craving that does not arise in his mind is thus said to live alone without company even if he lives among the people, in a town or a village. The Puṇṇa Sutta reports that the bhikkhu Puṇṇa asked the Buddha for guidance on a suitable subject so that he could practice solitary meditation. The Buddha advised him to contemplate the true nature of the six internal and external sense bases. When you realize their true nature, craving for them will not arise in you. The cessation of craving will result in liberation and attainment of Arahantship. After receiving instructions, this bhikkhu told the Buddha about his intention to dwell in a faraway land. The Buddha told him that it was a wilderness, inhabited by many barbarian tribes, and asked him how he intended to deal with the danger and danger that would befall him. This bhikkhu's reply provides an exemplary lesson in courage and endurance. This bhikkhu said, if he was threatened by insults and curses or beatings, or if he was stoned at him or if he was beaten with sticks, or slashed with swords, or speared, he would endure them. with the courage to endure without humiliation against those wild tribes. Even if you have your head cut off, you will feel luckier than noble people who have to commit suicide to escape the suffering of the five aggregates. The Buddha observed, "Good, bhikkhu, good. The Tathagata believes that I am qualified to meditate alone in that wild land. I will overcome all difficulties.” As the Buddha foretold, this bhikkhu was able to overcome all hostility and difficulties upon arrival and transform five hundred men and five hundred women so that they would take refuge in the Buddha, Dharma, and Sangha. . And in this very first season of retreat, this bhikkhu attained Arahantship, with the fullness of the Three Wisdoms. In the Bhāradvāja Sutta, an interesting dialogue between King Udena and the Venerable Piṇḍola Bhāradvāja is described. King Udena approached the venerable Piṇḍola Bhāradvāja while he meditated under the shade of a tree in the royal garden. The king remarked that many young men had given up pleasures and lived a holy life. They maintain the holy conduct for life. King of Investigation, “How do they maintain purity in their holy lives?” The bhikkhu replied that they lead a chaste life by training themselves, as instructed by the Buddha, to regard women of their mother's age as their mother, women of their sister's age as their cousins, and daughters of their daughter's age as children. their daughter. The king was not satisfied with that answer. He reasoned that even a bhikkhu trains himself in the said manner, there is no guarantee that he will not generate impure thoughts in his mind while relating to women. The Venerable Piṇḍola Bhāradvāja further explained the practice of the object of impurity of the body by contemplating the thirty-two densities of the body. The king remained unconvinced; he still maintains that, for older bhikkhus with more mature experience, with steady mindfulness and concentration, contemplation of the thirty-two densities of the body may prove beneficial; but this kind of meditation for young bhikkhus can have the opposite effect, fueled by craving and passion instead of aversion to the human body. Only when the Venerable Piṇḍola Bhāradvāja told him that a bhikkhu practices the six senses, keeping a close watch on the six inner senses, did the king agree that purity of the holy life is possible in this situation. such. In the First Parable of the Log (Paṭhama Dārukkhandhopama Sutta) preached by the Buddha on the banks of the Ganges River in Kosambi, the Buddha used the simile of a log floating in the river. He said that if the log wasn't pulled over either side of the river, didn't sink in the middle of the stream, wasn't picked up and stored on the bank by someone, wasn't taken back by humans or gods, nor was it caught in the water. vortex, and if it is not destroyed on the way, it will be carried by the current to its destination, the ocean. In this metaphor, near shore means the six inner bases; the far shore represents the six foreign sense bases; to sink in the river means to indulge in sensual pleasures; being picked up and stored on the shore means hindered by one's conceit; to be taken back by someone means to do some work or run errands for someone; being taken back by the gods means practicing the holy life with the goal of being reborn in the heavenly realm; being trapped in a vortex means being immersed in sensual pleasures; To be destroyed on the road means to become corrupt, immoral, and disregard the precepts. If a bhikkhu manages to steer himself cleanly through these hindrances, he will be carried away by the stream of Right View until he reaches his destination Nirvana. In the Chappāṇakopama Sutta, the Buddha taught that a bhikkhu who practices the holy life must practice constraining the six senses. The six senses can be like six animals, that is, snake, crocodile, eagle, dog, jackals and monkeys. Suppose each animal is tied with a rope and those ropes are knotted together. When they are released, each animal tries to return to its own place, the snake to its hole in the ground, the crocodile to the river, etc. In this way they will drag and compete with each other until they are released. they are exhausted and stretched by the strongest of them. The mind of a bhikkhu whose six senses are not restrained will be invaded by the senses for the equivalent sense-objects. The Dukkarapañhā Sutta says that in the Buddha's teaching, the first difficulty is to become a member of the Sangha as a novice and as a bhikkhu. The second difficulty is joy and comfort in the Sangha with clear precepts. Third, even among them, the Sangha has precepts, it is difficult for one to practice meditation or insight meditation to attain higher levels of wisdom. When full of the protective paramitas, a bhikkhu who accepts instructions in the morning and begins to meditate in the morning can become fully enlightened in the afternoon; if he accepts the afternoon instructions and begins to meditate in the afternoon, he can be fully enlightened the next morning. A wealthy householder named Citta is particularly prominent in some of the suttas of this sutta. In the Nigaṇṭha Nātaputta Sutta, Nigaṇṭha Nātaputta finds himself incapable of accepting the Buddha's view that there is jhāna and concentration free from vitakka and vicāra. He discussed this matter with Citta, a wealthy householder who was a noble disciple of the Buddha. Citta told him, "I believe there is jhāna and samādhi free from thought and volition, not because of my faith in the Buddha but because of my attainment and realization." Citta explained that he had personally experienced meditation without volition and volition and did not need to rely on anyone else for this belief. The same Citta in his youth had a close friend who later became the naked hermit Kassapa. Each went their separate ways, and only thirty years later the two friends met again. Citta asked his friend if he could achieve anything more by living the hermit than what could be achieved through good deeds. The naked hermit Kassapa confessed that he had nothing to show off but his naked body with a shaved head and a half-dirty body. In turn, he asked his friend what he had achieved through being a disciple of the Buddha and following the path indicated by the Master, Citta informed him that he had completed the four stages of jhāna completely, and had eradicated five fetters, now the Noble One - Anāgāmī, impressed by your achievements, the naked hermit told Citta that he wanted to be a disciple of the Buddha. Citta introduced him to the elder bhikkhus and helped him to be admitted to the Sangha. Thanks to the guidance of the elders and the encouragement of his friend Citta, Kassapa, formerly a naked hermit, endeavored to meditate and without delay he attained his ultimate goal - arahantship. In the Sankhadhama Sutta, the Buddha points out the views that Nigaṇṭha Nātaputta holds about karma and its results. According to the village chief Asibandhakaputta, master Nigaṇṭha Nātaputta taught that anyone who commits crimes such as killing, lying, etc. is bound to be reborn in the lower realms. Whatever action is performed very often, that action tends to determine the destiny of that being. The Buddha pointed out the fallacy of these two sentences, which contradict the other. An individual who does not normally commit negative karma, for example, the negative karma of killing. Actions other than killing were performed more frequently by him; since then, according to Nigaṇṭha, Nātaputta, fate will not be determined to be born in the lower realms because of the evil karma of killing. At that time, the Buddha explained that only extreme karma such as killing one's own parents, dividing the Sangha, etc. will inevitably result in being reborn in the lower realms. Other wrong actions of body, speech, and mind cannot be considered as the main cause leading to unhappiness. Instead of just feeling remorse for some bad action, one should recognize it as wrong or bad, and decide not to repeat the unwholesome action, and then practice meditation. and Vipassana meditation. Thus giving up evil karma and doing only good deeds along with developing the Four Immeasurables until one attains the jhānas, one can be freed from the bad consequences of one's unwholesome actions and move towards a good future. more beautiful. The Sankhadhama Sutta shows the fact that as in the practice of meditation as in the matter of conception, the Buddha chose the Middle Way. In the Bhadraka Sutta, the Buddha explains the origin of suffering by giving examples. The village chief Bhadraka wanted to know what causes human suffering. In response, the Buddha asked him what he thought of his son and imagined that his son was experiencing unexpected misfortunes, or was arrested by the king's orders, or was facing severe punishments. Bhadraka imagined as the Buddha told him and saw that such thoughts made him sad, sad, miserable, depressed, sad and disappointed. When he imagined a stranger being in a similar situation, facing similar predicaments, he found that he was not disturbed in the slightest by his mental anguish. He explained to the Buddha that he had different mental reactions in the two situations which lay in the fact that he loved his son with paternity and was very fond of his son, whereas he did not have such feelings. so with strangers. The Buddha then asked him whether any love, passion or desire had arisen in him before he had met someone who had seen or heard of the woman who had become his wife. Bhadraka replied that it was only when he met, saw, heard about her that he developed passion and attachment for his wife. When the Buddha further asked if he would suffer from sorrow, grief, pain, despair, grief and disappointment, if anything like that happened to his wife, he confessed that these sufferings would make him more miserable; he may lose all meaning in life because of this immense anguish. At that time, the Buddha pointed out that the root cause of suffering in the world is craving, greed, passion, and longing that surrounds mankind. It has been so in the past, it is so in the present and will be so in the future. E. The Mahā Vagga Samyutta Pāḷi The last verse of the Samyutta Nikāyas is compiled from twelve parallel texts, the list of which indicates the relevant subject matter in this verse: Path Samyutta, Samyutta Nikāya, Samadhi. Samadhi Samadhi, Samadhi Samadhi, Right Effort, Power Samadhi, Desire-Saharan Samadhi, Anuruddha Samadhi, Meditation Samadhi, In- and Out-breath Samadhi, Stream-Entering Samadhi, Truth Samadhi. The major doctrines that form the basic foundation of the Buddha's teachings are reviewed in these com- plements , covering both theoretical and practical aspects. In these concluding suttas, the ultimate goal of the holy life, Arahantship, Nirvana, the complete cessation of suffering, is frequently fully conceived with detailed description. on how to do it, that is, the Four Noble Truths and the Noble Eightfold Path. In the opening suttas, which show how friendship in being close to good people, the virtuous person offers immeasurable help in practicing on the Path and accumulating the perfections. That is one of the supporting factors leading to the upward direction of a bhikkhu. Not having a virtuous friend and a good mentor is a major shortcoming for that person in striving for the Way. In the Kuṇḍaliya Sutta, The pagan hermit Kuṇḍaliya asked the Buddha what his goal was in practicing the holy life. When the Buddha replied that he lived the holy life in order to enjoy the fruits of the Way and the peace of liberating wisdom, the non-Buddhist hermit wanted to know how to achieve these results. The Buddha advised him to practice and regularly practice the five senses. This will establish good conduct in the three factors of thought, speech, and action. When these three factors of virtue are cultivated and regularly practiced, the Four Foundations of Mindfulness will be established. When the Four Foundations of Mindfulness are firmly established, the Seven Factors of Enlightenment (Seven Factors of Enlightenment) will be developed and applied regularly, and the fruits of the Path and the Wisdom of Liberation will be achieved. In the Udāyi Sutta, there is an account of Udāyi, who claimed such achievements through his own experience. He told how he knew the five aggregates from the suttas, how he practiced contemplating the arising and passing away of these aggregates, thereby developing the Wisdom of Birth and Death (Udayabbaya Ñāṇa), which, through regular training, ripened into the Path of Wisdom. . Still advancing further by developing and regularly applying the Seven Factors of Enlightenment he eventually attained Arahantship. In the many suttas that are reported on the self-experience of many bhikkhus and laypeople, people who are suffering from serious illnesses are advised to train and practice the Seven Factors of Enlightenment. They report how their illness was relieved not only of the pain of the illness but also of the suffering arising from craving. In Sakuṇagghi, bhikkhus instructed by the Buddha to dwell in their own sphere, i.e. the Four Foundations of Mindfulness, that is, mindfulness of body, feelings, mind, and dhammas (objects of mind)... They can roam freely in the safe resting area guarded by the outposts of the Four Foundations of Mindfulness, free from the harm of greed, hatred, and delusion. Once they stray outside their own territory, they become attracted to the sensual world. The fable of the falcon and the lark illustrates this point. “A raging falcon suddenly caught a lark that was eating in the field. Caught in the clutches of its captor, the unfortunate little bird grieve for its foolishness while roaming beyond its own territory to fall victim to the raiding falcon." If I were only on my own territory left by my parents, I could easily counter this falcon's attack. Amused by this defiant autobiography, the falcon asked the larks which land was inherited from your parents. The lark replied, “In the space between the clods of the plowed fields is the land inherited from my parents.” “Okay, kid, I'll let you go now. Let's see if you can escape my clutches even on your territory." Then standing on the spot where the three lumps of earth were joined, the lark mockingly invited the falcon, "Come and catch me, wicked giant." Enraged, the falcon swooped down like a hurricane to catch the talking lark with its talons. The lark quickly disappeared into the void of the clods, but the great falcon, incapable of catching its own speed, struck the hard protruding lump to die a painful death. In the Bhikkhunupassaya Sutta, the Buddha explained to Ānanda the benefits of two methods of meditation. When he settles in the Four Foundations of Mindfulness, a bhikkhu will experience beneficial results, which gradually increase. But his mind is liberated by external objects during contemplation of body, feeling, mind or mental object, a bhikkhu should direct his mind to some object of faith, such as contemplating the qualities of virtue. Buddha. By doing so he experiences a state of rapture, bliss, and serenity that leads to concentration. Then he returned to the main subject of meditation. When the mind is not distracted by external things, there is no need to direct the mind to any object of faith. The Buddha ended his exhortation as follows: "Ānanda, this is a secluded forest. Practice meditation, Ānanda. Don't make it easy to regret later." As outlined in the Ciraṭṭhiti Sutta, Venerable Ānanda personally accepted this ordinance and considered the practice of the Four Foundations of Mindfulness as a matter of paramount importance. When a bhikkhu named Badda asked the venerable Ānanda, after the Buddha's passing away, what caused the Buddha's teaching to disappear, The Venerable Ānanda replied, “As long as the practice of the Four Foundations of Mindfulness is not forgotten, the Buddha's teaching will survive and flourish; But as the practice of the Four Foundations of Mindfulness declines, the Dharma will gradually disappear.” Ānāpānassati Meditation - Mindfulness of the Breath, one of the methods of contemplating the body, involves monitoring the in-breath and out-breath and is considered by most to be very beneficial. In the Mahā Kappina Sutta, a bhikkhu told the Buddha, "We have noticed that the bhikkhu Mahā Kappina is always calm in body and concentrated in mind, whether in the community or alone in the forest." That's right, bhikkhus. One who practices breathing meditation (ānāpānassati) with mindfulness and full consciousness is always calm and the mind is always concentrated, neither agitated nor excited.” The Icchānangala Sutta describes how the Buddha once settled in the Icchānangala rainy season for three months in solitary conduct, practicing Mindfulness of Breathing meditation most of the time Mindfulness of breathing is known as the realm of the Enlightened One, the Noble One. When he has fully completed his training in the Seven Factors of Awakening, through contemplation of the body or mindfulness of breathing, he becomes unmoved by faith in the Buddha, Dharma, and Sangha. The moral qualities of such a person, by observing the precepts, are not tarnished. He has attained, in spiritual development, the noble stage of stream-entry, whereby he will never be reborn in the lower realms and suffer suffering. His path is only upward, towards the completion of the three higher levels of sainthood. He just kept walking forward without looking back. This is explained in the Paṭhama Mahānāma Sutta, with the metaphor of an earthen vessel partially filled with gravel and stones and partly with fat and butter. By throwing this jar into the water and smashing it with a stick, You will see that the gravel and rocks quickly sink to the bottom while the fat and butter float to the surface. Likewise, when a person who has been in the five wholesome dharmas of faith, morality, studiousness, generosity, and wisdom dies, his body will also decay, but his mind process will be extremely pure and will continue. mundane in the higher life states such as fettered birth consciousness, (paṭisandhi). In the concluding suttas are reports on the Middle Way, the Four Noble Truths, and the Eightfold Path. The Buddha did not declare Perfect Enlightenment until he fully understood the Four Noble Truths. "Monks, as long as the Tathagata's wisdom of reality and insight concerning the Four Noble Truths in three rounds and twelve ways are not entirely clear to the Tathagata, the Tathagata does not acknowledge it to the world. In the world there are devas, Maras and Brahmas, along with the great assembly there are hermits, brahmins, kings and people that the Tathagata has understood, attained and realized the Supreme Liberation, Perfect Enlightenment, by himself." The Buddha ended the first sutta with the words, "This is the last life of the Tathagata. Now the Tathagata is no longer reborn..” 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.14/11/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.