THE ENVIRONMENTAL EXPERIENCE OF THE BUDDHA GENERATES FROM GOOD AND Evil VITAKKà. In the Two-Stage Sutta, Sutta No. 19, Central Division, the Buddha introduces us to an experience of the Buddha's own practice, starting from the classification of volitions, into unwholesome and wholesome volitions, and how His behavior towards the unwholesome and the wholesome, in order to eliminate the unwholesome on the one hand, and the growth of the good on the other. He recounted: "Before I became enlightened, when I had not yet attained Perfect Enlightenment, and was still a Bodhisattva, I thought as follows: I live in contemplation and divide into two types of games. Every person has any desire, any anger, any harm. , I divide it into a category. If you have any kind of sexual separation, no hate, any 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, zealously, essential need. When desire-consciousness arises, I understand: It arises in me, and lust-seeing leads to self-harm, leads to harm to others, leads to harm of both, destroys wisdom, participates in defilements, does not lead to Nirvana. When we think: Desire-seeking leads to harming people, and desire-seeking disappears. When we think: Desire-seeking leads to harming both, sensual-seeking disappears. When we think: Desire-seeking destroys wisdom, participating in afflictions, does not lead to Nirvana, sensual-seeking disappears. Thus, I continue to give up, eliminate, and put an end to the lustful thoughts that arise." The same goes for the thoughts of anger and harm. When we ponder and reflect on many problems, then the mind has a tendency towards With that in mind, when we think a lot about lust, we give up on lust. When the mind is heavy with lust, then his mind is inclined to lust. The same goes for lust. , harm range. 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 crop will bring many harms, such as beatings, reproaches, imprisonment, etc. Then the Buddha declared: "In the same way, I have seen harm, such as being beaten, reprimanded, imprisoned, etc.." Then the Buddha declared: "In the same way, I see harm, inferiority, defilement of the body. unwholesome dhammas and see the detachment, benefit, and purity of wholesome dhammas." With regard to unwholesome volitions, the Blessed One prevented their arising and eliminated them, but with respect to wholesome volitions, on the contrary, he delicately nurtured them, helped them to develop, and directed towards one-pointedness. When you leave the game of desire, go to the yard, The arising of non-harmful thoughts, the Blessed One knows, these wholesome thoughts do not lead to self-harm, do not lead to harm to others, do not lead to harm to both, increase in wisdom, do not participate in afflictions, lead to Nirvana. The Blessed One knows that, if the Blessed One meditates and meditates on good intentions day and night, it is not dependent on such conditions that the Blessed One feels fear, but if the Blessed One ponders and thinks for too long, the body may become tired. When the body is tired, the mind fluctuates. When the mind is shaken, the mind is far away from concentration. At that time, from within, the Blessed One calmed his mind, calmed it down, made it one-pointed, and made it calm. Why? For keeping the mind from wavering. If we ponder, think a lot about something, then the mind will tend towards that problem. If we meditate, think a lot about the thought of celibacy, the thought of no ill will, and the thought of harm, we give up the volition of lust, aversion, and harm. When the mind is set heavily on renunciation, no hate games, no harm games, 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 same is true for a cultivator, he needs to remember: "This is the method", that is, only for the Only and Contemplative that the meditator is practicing. At this point, the World-Honored One, having eliminated unwholesome thoughts, reassured good intentions, directed himself to one-pointedness, and began to practice Meditation: "I have separated from sensual pleasures, separated from evil and unwholesome dharmas, attained and abided in the first stage of Zen, a state of mind. the state of joy and happiness is born from the separation of sex, with games, there are four. Killing games and four, I witness and stay in the second Zen, a state of joy and happiness due to concentration, no search, no four, inner peace of mind. mindfulness, awareness, and feeling of happiness, which the saints call equanimity, peace, and the third meditation. Equanimity discharges suffering, destroys joy and sorrow that has been felt before, realizes and abides in the fourth meditation, neither suffering nor pleasure, pure mindfulness." From the fourth meditation in the form world, the World-Honored One witnessed and lived in the wisdom of life and divine eye. "With a mind that is still, pure, unblemished, free of afflictions, soft and easy to use, and so firm, I lead the mind to direct it to the wisdom of life, the divine eye, and the unconventional new. bright. 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, the 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, We prove the third proof. Ignorance ceases, wisdom arises. Darkness passes away, light arises, while we live, without distraction, ardent 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 them. birth, meanwhile, the demon king tries to harm all kinds of living beings.As in a dense forest there is a deep lake and a large group of deer live nearby.A man came, wanted to harm the herd of deer. . come, want the deer to be safe, want the deer to be happy, close the dangerous road, open the safe way, take away the male prey, destroy the female prey. time flourished, contentment. 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 Perfectly 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 way to safety that leads to happiness. I take away the male prey. I destroy the female prey. What the Guru must do for his disciples out of compassion for them, these are the things. I did, out of compassion for them, these things I have done out of compassion for you. Monks, these are the stumps, this is the 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, enlightenment, arising from unwholesome pursuits, good intentions, the eradication of sensual desire, ill will, and harmful pursuits, and the growth of detachment from sensual pleasures. search, no hate, no harm. This stage is considered as the stage of learning in the precepts of contemplation. Next, the World-Honored One practiced the first meditation, the second meditation, the third meditation, and the fourth meditation. as the stage of Concentration in the Precepts of Concentration, the World-Honored One proved three proofs, as they really are, that overcomes suffering, practice, cessation, and path. is considered as the stage of learning. By knowing like this, seeing like this, knowledge arises: when thinking for too long, calm the mind, calm the mind, make the mind not agitated, and aim for a single-pointed concentration to practice Meditation. Finally, the example summed up by the Blessed One speaks of the Blessed One'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 Zen diligently, do not be distracted, do not regret later. calm the mind, make it not agitated, and aim for a single-pointed concentration to practice Meditation. Finally, the example summed up by the Blessed One speaks of the Blessed One'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 Zen diligently, do not be distracted, do not regret later. calm the mind, make it not agitated, and aim for a single-pointed concentration to practice Meditation. Finally, the example summed up by the Blessed One speaks of the Blessed One'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 Zen diligently, do not be distracted, do not regret later. and towards one-pointed concentration to practice Meditation. Finally, the example summed up by the Blessed One speaks of the Blessed One'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 Zen diligently, do not be distracted, do not regret later and towards one-pointed concentration to practice Meditation. Finally, the example summed up by the Blessed One speaks of the Blessed One'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 Zen diligently, do not be distracted, do not regret later.. . . . . . . . . . . . . . . . . . . . . The example summed up by the Blessed One shows the Blessed One'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 Zen diligently, do not be distracted, do not regret later. The example summed up by the Blessed One shows the Blessed One'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 Zen diligently, do not be distracted, do not regret later. The Noble Eightfold Path is considered 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 Zen diligently, do not be distracted, do not regret later. The Noble Eightfold Path is considered 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 Zen 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.20/11/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.