THE PROCEDURES OF liberating Buddha when he became enlightened. The householder Tapussa and the venerable Ananda came to ask the Buddha why the lay householder, "enjoys sensual pleasures, delights in sensual pleasures, delights in sensual pleasures, delights in sensual pleasures", considers the detached life (nekkhamma) ) of monastics as the abyss. However, in the Dhamma and Discipline of the Blessed One, there are young bhikkhus who are excited in renunciation, remain in faith, and dwell towards renunciation, and they see in renunciation "This is peace". It is here that there is a difference in this Dhamma and Discipline between the bhikkhus and the majority of the people. Tapussa's surprise and admiration was accepted by the Blessed One, and the Buddha recounted his experience in the process of his enlightenment under the Bodhi tree, when he had not yet attained Enlightenment. He described his excitement in the process of overcoming obstacles to attaining the Zen realms, and overcoming, attaining the higher Zen states, all of which require an unyielding striving, lucid, persistent, and sequential. And he started with the first jhāna realm and the object that needs to be abandoned is the desires in order to attain the first jhāna. He thought: "Good instead of renunciation! Good instead of a life of separation". But his mind was not excited in that renunciation, there was no progress, no abiding, no direction towards renunciation, even though he saw: "This is peace". Then the Blessed One thought: 1) "For what cause and condition, my mind is not excited in renunciation, has no faith, has no abiding, has no direction, even though I see: 'This is this. peace'? Then, Ananda, I thought: ' For I see no danger in the Desires, for I do not fulfill that danger. The benefits of renunciation have not been realized. I have not yet enjoyed that benefit. Therefore, my mind has no excitement in that renunciation, no pure faith, no abiding, no direction'. In this regard, Ananda, I think thus: 'If, having seen the danger in the sensual desires, I would fulfill that danger. After realizing the benefit in renunciation, I enjoy that benefit, then this event can happen: My mind can be excited in renunciation, calm, rest and aim, because I have see: This is peace'. "Then, Ananda, after a while, after seeing the danger in sensual pleasures, I fulfill that danger. Having realized the benefit in renunciation, I enjoy the benefit. And hey Ananda, My mind is excited in renunciation, pure faith, abiding, towards, because I see 'This is peace'. Hey Ananda, after a while I separate from Desire... attain and stay in the First Meditation. 2) "Because I abide with this abiding, the mental interactions associated with volition and volition are still present. Thus, for me it is a disease. For example, Ananda, for a person of pleasure, pain and suffering. Suffering can arise, as a disease. In the same way, the voluptuous thoughts associated with volition and volition are still present in me, thus, for me it is a disease. "Then, Ananda, I think think as follows: 'Then let's just mean the Searches and the Four... attain and stay the second Zen. But my mind has no enthusiasm for that absence of Seeking and Four, without pure faith, without abiding, with no direction, even though I see 'This is tranquility'. "In this regard, Ananda, I think thus: 'What is the cause, Because of what condition, my mind is not excited about those absence of Seeking and Four, having no faith, no abiding, no direction, even though I see 'This is tranquility'? In this regard, Ananda, I think thus: 'Because I do not see danger in the Seeks and Fours, because I do not fulfill that danger. The benefit of not having Seek and Four has not been attained, I have not yet enjoyed it. Therefore, my mind is not excited about that absence of Seeking and Four, no pure faith, no abiding, no direction'. "In that regard, Ananda, I think thus: 'If, after seeing the danger in the volitions and volitions, for I have fulfilled that danger. Having attained the benefit of the absence of volitions and volitions, We enjoy that benefit, the moment this happens: My mind can be excited for the absence of Seeking and Four, having faith, staying calm, aiming for, because I see 'This is peace'. "And then, Ananda, after a while, after seeing the danger in the volitions and volitions, I fulfill that danger. Having realized the benefit of the absence of volitions and volitions, I savor the benefit. And, Ananda, my mind is excited about the absence of Desires and Fourth of ... attainment and stay in the second Zen. 3) "Do I stay with this abiding, the idea of ​​interest in association with Hy is still present. Thus, for Me is a disease. For example, Ananda, for a happy person, suffering may arise, as a disease. In the same way, volitions associated with Joy are present in Me, thus becoming a disease for Me. "Then, Ananda, I thought thus: 'Then let me separate from Joy... attained and abiding with the Third Meditation. But, Ananda, my mind has no interest in that absence of Joy, without faith, without abiding, with no direction, even though I see 'This is calm'. "In this regard, Ananda, I think thus: 'For what cause, what condition, does my mind have no interest in that absence of Joy, without faith, without abiding, without direction? come, even though I see 'This is peace'?' Ananda, I think thus: 'Because I do not see that danger in Joy, because I do not fulfill that danger. having Joy has not yet been attained. I have not yet enjoyed that benefit. Therefore My mind is not excited about not having that Joy, there is no pure faith, there is no abiding, there is no direction.' "Ananda, On that matter I think thus: 'If, after seeing danger in Joy, I fill that danger. Having realized the benefit of the absence of Joy, I enjoy that benefit, and then this event occurs: My mind can be excited for the absence of Joy, be quiet, rest in peace, aim for it, because I see ' This is peace'. "Then, Ananda, after a while, after seeing the danger in Joy, I fulfill that danger. Having attained the benefit of the absence of Joy, I enjoy it. And, Ananda, , my mind is excited for the absence of Joy, faith, rest, direction, because I see 'This is peace.' Hey Ananda, after a while, I separated from Joy... attained and stayed in Zen third. 4) "Because I abide with this abiding, the thoughts of mental association with Bliss are still present. This is a disease for Me. For example, Ananda, for a happy person, suffering may arise, as a disease. Also, The voluptuous thoughts that arise together with Bliss are still present in Me, thus, for Me it is a disease'. "Then, Ananda, I thought as follows: 'Then let me give up Bliss, give up Bliss... attain and abide in the fourth jhana. But my mind has no enthusiasm for neither suffering, nor bliss, nor pure faith, no abiding, no direction, even though I see 'This is tranquility'. Ananda, on that matter I think as follows: 'Because of what cause, what condition, my mind is not interested. arising from that non-suffering, non-Bliss, without pure faith, without abiding, with no direction, even though I see 'This is peace'? "Then, Ananda, I thought thus: 'Because of me see no danger in equanimity, for I do not fulfill that danger. The benefit of neither suffering nor bliss has not been attained, I have not yet enjoyed it. So my mind is not excited about that no suffering, no Pleasure, no pure faith, no abiding, no direction. In this regard, Ananda, I think thus: 'If, after seeing the danger of renunciation, I would fulfill that danger. After realizing the benefit in non-suffering and non-pleasure, I enjoy that benefit, then this event occurs: My mind can be excited towards non-suffering, non-pleasant, pure faith, abiding, aiming for , because I see 'This is peace'. "Then, Ananda, after a while, after seeing the danger in Bliss, I fulfilled that danger. Having realized the benefit in neither suffering nor pleasure, I savored that benefit. And, Ananda, my mind is exhilarated in the absence of suffering, without pleasure, with faith, with abiding, towards, for I see 'This is peace'. achieve and abide in the Fourth Meditation. 5) "Because I abide with this abiding, the voluptuous thoughts that arise with equanimity are still present. Thus, for me it is a disease. For example, Ananda, for a happy person, suffering. can arise, as a disease. Likewise, thoughts of volition arise with equanimity present in me, thus, for me it is a disease"... Continuing thus, he witnessed The Land of Boundless Meditation, the Base of Boundless Consciousness, the Base of Nothingness, the Base of neither perception nor non-perception, the cessation of life and perception. In the land of boundless space in Zen, he transcended all forms of perception. In the Land of Boundless Consciousness in Zen, he crossed over the Base of Boundless Space and attained the Base of Boundless Consciousness. At the base of nothingness, he overcame the base of boundless consciousness and attained the base of nothingness. At the land of neither perception nor non-perception, he overcame the land of nothingness and attained the land of neither perception nor non-perception. At the thought cessation of life, He overcame the base of neither perception nor non-perception and attained the cessation of feeling and perception: "I am elated in the cessation of feeling and perception, I am calm, abiding, and aiming for it, because I see 'This is peace.'" Ananda, after for a while, we have crossed over the base of neither perception nor non-perception, attaining and staying in the cessation of perception and life. We see with wisdom and the taints or go to cessation." Thus is the Buddha's process of liberation and enlightenment going from the first Zen, passing the second, third, and fourth meditations, surpassing the four jhanas in the formless world, attaining the cessation of feelings and thoughts, with wisdom to eliminate the contraband or to attain the Perfect Enlightenment. For each Zen attainment, abiding, and overcoming, the World-Honored One should strive to persevere in dealing with the hindrances and sicknesses of each Zen and ultimately attain Unsurpassed Perfection. He declared: "Until, Ananda, the nine types of meditation that have not yet been accepted by me and against the attainment and departure, this time Ananda, in this world, with the heavenly realm, the demon world, the Brahma world, the monastic community, and the Brahmin, gods and humans, until then I cannot confirm that I have attained Unsurpassed Perfect Enlightenment. Until then, Ananda, when these nine kinds of meditation abiding have been attained and arisen by Me, this time Ananda, in this world, with the celestial world, the demon world, the Brahma world, and the multitudes. Ascetics, and Brahmins, gods and humans, only then will I confirm that: I have attained Unsurpassed Perfect Enlightenment. The view that arises in Me, I know that: 'Moving is my liberated mind. This is the last life, now there is no more rebirth'.” (Angzhi III, 283) Thus, The Buddha's liberation process shows that his liberation from enlightenment is a sequential process, from the First Meditation to the cessation of thoughts and feelings, to finally eliminate the taints and attain Perfect Enlightenment. After 9 such attainments, and each Zen attainment, he must strive to overcome obstacles, advance to the next Zen attainment, in order to finally attain Unsurpassed Perfect Enlightenment. Thus his process of enlightenment was a gradual process of progress, one by one Zen attainment progressed to the next, no matter of leaps and bounds, passing many levels at a time. This process also proves that there is no problem of sudden enlightenment. His enlightenment is a process of long-term practice, perseverance and perseverance, always looking up, as described in this sutra.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=VIETNAMSE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.