Righteousness and Happiness. 1. OUR Buddha I. The Buddha with the sole purpose of saving suffering and giving birth The Buddha, although in the palace, enjoyed many sensual pleasures, but he saw the suffering of birth, old age, illness, and death. burden on human life. So he gave up the throne, left home, and found a way to save suffering for humans and sentient beings. The Prayer Bible (No. 26, Central Sutra I, 163) clearly states: "Having not yet attained Perfect Enlightenment, when I was still a Bodhisattva, I was born by myself. After knowing the danger of what is born, look for it. pray for the unborn, unsurpassed peace from suffering, Nirvana; self-aging... self-sickness... self-death... self sorrow... self-defilement ... After knowing the danger of the old... being sick... dying... sad... After knowing the danger of the defilement, seek what is not unclean, A sentient being, free from delusion, was born in the world for the happiness of sentient beings, out of compassion for the world, for the benefit, for happiness, for the welfare of gods and humans (Central Sutra I, 83)". The venerable Udayi, while meditating in seclusion, spoke in praise of the Buddha: "The Blessed One is truly the one who has eliminated many sufferings of dharma for us. The Blessed One is truly the one who has eliminated many unwholesome dharmas for us. The Blessed One is indeed the one who has brought many good dharmas to us (Middle Division II, 448A)". The Buddha's encouragement to the first 60 Arahants, advised traveling to preach the Dharma to save birth, expressed his compassionate wish to save suffering and save birth: "Bhikkhus, travel, for the happiness of the masses, for the welfare of the masses, out of compassion for the world, for the benefit, for the happiness, for the well-being of the gods and men (Sutta Nikaya I, 128).” Another statement, very special from him, speaks of his undisputed attitude towards anything. He preached the Dharma for the sole purpose of alleviating the suffering of all sentient beings: "Bhikkhus, I do not dispute with the world, only the world disputes with me. Bhikkhus, a Dharma-speaker does not quarrel with anyone in the world" (Sayutta Nikāya III, 165). Thus, our image of our guru is that of a person who is always at ease and at ease. , without worries, without fear, without afflictions, day and night cultivating only loving-kindness and compassion for sentient beings, as described in the following verse: "When awake, do not worry, When asleep, do not fear, Day and night do not arise, Afflictions bother Me. I see no harm Somewhere in the world. find the way to liberation. The following are recorded experiences of a life full of sensual pleasures, when the Buddha was still the Crown Prince, the Buddha's attitude towards birth, old age, illness, and death, and towards the three prides of youth. , free from disease and of life: "Bhikkhus, I am subtly nourished, sublimely sublimely nourished, sublimely nourished. built, in a lake with a green lotus, in a lake with a red lotus, in a lake with a white lotus, all for my service. Not a single flock I use, bhikkhus, is gratuitous. Kàsi comes. Kàsi cloth is the blouse, Kàsi cloth is the undergarment, Kàsi cloth is the upper garment. Night and day a white umbrella is sheltered for Me from contact with cold, heat, dust, grass, or dew. Bhikkhus, three castles were built for me, one for winter, one for summer, one for rainy season. And I, bhikkhus, in the castle during the rainy season, for four months, surrounded by female musicians, I did not go downstairs. With me, bhikkhus, so full of wealth, so delicately nourished by ends, I thought: 'The ordinary man of little hearing grows old on his own, unable to overcome old age, When I see others getting old, I get annoyed, ashamed, and disgusted, forgetting that I am the same way: "I too am getting old, I can't get over old age, when I see others getting old, I can be upset and ashamed. , is it disgusting? Thus it is unworthy of Me.” After contemplating me thus, bhikkhus, the pride of youth in youth is completely abandoned. Overcoming illness, when seeing others sick, get upset, ashamed, disgusted, forgetting that we are the same: "I'm sick too, can't get over my illness, when I see others sick, can I be upset, ashamed, disgusted? That's not worthy of Me." After contemplating me thus, bhikkhus, the conceit of not being sick in being not sick is completely abandoned. The ordinary person who hears little of his own death, cannot escape death, sees others dying, and is upset, ashamed, and disgusted, forgetting that he is the same way: "I too am perished, and I will not pass away, When I see others die, can I be upset, ashamed, disgusted? life is completely eliminated" (Anguttara Nikaya I, 162-163)". In the above passage, we clearly see our Buddha when he was still the Crown Prince, enjoy the pleasures of life without letting those sensual pleasures lead to delusion, still be aware that birth, old age, illness, and death are still weighing heavily on a person's life, and thus eliminate the three pride: the arrogance of youth in youth, the arrogance of not being sick in not being sick, the arrogance of life in being. It is through personal experience with worldly pleasures, and through discerning the realities of aging, sickness, and death for himself and everyone else, that our Buddha overcame his pride. youth, of no illness, of life, to later give up everything, leave home to cultivate the Way. When he decided to give up the throne, jewels, beautiful wife, children, search for liberation, we hear the Buddha tell through his study with Alàra Kàlama and Udaka Ràmaputta, two famous non-Buddhist masters. then, and later, is the personal experience of the Buddha, when studying with Alàra Kàlama, as the Bible (Central Sutra I, 164B) cleverly wrote: "Bhikkhus, then I went to the place where Alàra Kàlama lived, after arriving, I said to Alàra Kàlama: "Sage Kālama, to what extent do you practice, realize, attain and declare this dharma yourself?" Having said this, Bhikkhus, Alàra Kàlama declares nothingness. Then, bhikkhus, I thought: "Not only did Alàra Kàlama have faith, I also have faith; Not only did Alàra Kàlama diligently, I also have diligence; not only Alara Kàlama has mindfulness, I also have mindfulness; not only Alara Kàlama has concentration, I also have concentration; It is not only Alara Kàlama who has wisdom, I also have wisdom. So let's try to prove the dharma that Alàra Kàlama, after self-knowledge, self-realization, self-realization, has declared." Then, bhikkhus, shortly, I self-knowledge, self-realize, self-attain that dharma quickly, I stay. Then, bhikkhus, I thought to myself: "This Dharma does not lead to boredom, cessation, tranquillity, higher knowledge, enlightenment, and Nirvana, but only to the attainment of the base of nothingness." Thus, Bhikkhus, I do not revere that dhamma and grow tired of it, I go away.” Next is the ascetic lifestyle, the Buddha himself practiced for 6 years, based on his personal experience. skin and bones as described in the Snow Mountain statues, which record the special asceticism of the Blessed One: "Because I ate so little, my limbs became like blades of grass, or burned bones. withered vines. Because I ate so little, My feet became like the hooves of a camel. Because I ate so little, My spine is exposed like a string of balls. Because I ate so little, My emaciated ribs were like the ropes of a ruined stilt house. Because I ate so little, My glittering pupils lay deep in the eyeholes; like the glitter of water lying deep in a deep well. Because I ate too little, My scalp became wrinkled, parched like a white bitter squash cut before it was ripe, wrinkled and parched by the hot wind. "Sāriputta, if I think, 'Let's touch the skin of my stomach', it is the spine that I grab. So, Sàriputta, the skin of my belly came to cling to my spine.Sāriputta, if I thought, "I'm going to defecate", or "I'm going to pee", then I would collapse, face down on the ground. Since I have eaten too little, Sariputta, if I wish to appease My body, massage my limbs with my hands, and the damaged hairs fall out of my body.” (The Sutra of the Epic of Death, Central Sutra I, 80). Our Buddha himself practiced asceticism, and six years of practice. To no avail, he resolutely abandoned asceticism and began to practice Zen, as the following passage clearly states: "Aggivessana, then I thought as follows: I know while my father is of Sakka lineage. plowing, and I am sitting in the shade, under the Jambudvipa tree, I am separated from sensual pleasures, away from unwholesome dharmas, attaining and dwelling in the first jhana, a state of bliss born of detachment from sensual pleasures, having thoughts and desires." dwelling like this, I thought, "Can this path lead to enlightenment?" And, Aggivessana, following that recollection, this consciousness arose in me: "This is the path leading to enlightenment." (Middle Discourse I, 240B). , practice meditation, The first Zen, the second Zen, the third Zen, the fourth Zen, the wisdom of the life of the Tuc, the wisdom of the celestial eye. The Buddha continued: "And with such a calm mind, pure and clear, unblemished, free of afflictions, pliable, easy to use, firm, and calm, I direct my mind to the taint of wisdom. I know it. As it really is: "This is suffering"; I know as it really is: "This is the origin of suffering"; I know as it really is: "This is the cessation of suffering"; I know as it really is: "This is the Path leading to the cessation of suffering". I know as it really is: "These are the taints"; I know as it really is: "This is the taint or arising"; I know as it really is: "This is the cessation of the taints"; I know as it really is: "This is the path that leads to smuggling or destruction”. Through such understanding, such realization, my mind is freed from the taint of desire, from the taint of being, from the taint of ignorance. With regard to such liberated self, knowledge arises: 'I am liberated'. We know: "Birth is over, the holy life has been accomplished, what should have been done has been done. There is no going back to this state anymore." (Central Sutra I, 248). Thus, also with personal experience, abandoning asceticism, practicing Meditation, developing wisdom, our Master attained Perfect Enlightenment and became Buddha. Here, we clearly see, the Master does not rely on any deity to guide, protect, and guide. Completely by personal experience, by personal self-reliance, he found the path to liberation by himself, practiced that path himself to be liberated, and taught us the path of self-reliance, leading to enlightenment. We can say that, with respect to contemporary pagan ideas, he himself studied and attained. Speaking of asceticism and meditation, he himself practiced asceticism and meditation. Speaking of enlightenment and liberation, he personally developed the Three Intelligences to finally realize and liberate himself. In other words, he only taught what he had personally experienced and the Dharma door of Precepts, Concentration, and Wisdom was the crystallization of years of self-cultivation, self-realization and self-enlightenment. It is no wonder, then, that the Blessed One welcomed Sunakkhatta's criticism, which he considered to be the most honest reflection of the Dhamma he taught: "The recluse Gotama preaches the Dharma, which is self-evident. created, created by reason, depending on the test and theory for a special goal, capable of upward direction that can lead the practitioner to end suffering”. (Central Central I, 69) III. Buddha's one-of-a-kind Referring to our Guru, We need to emphasize the unique position of the Buddha, which shows us that there cannot be a second Buddha during the Buddha's lifetime. The Anguttara Nikāya, Volume I, page 37, notes: "This event does not happen, bhikkhus, it is not possible, in a world where there are two Arahants, Perfectly Enlightened, neither before nor after. , occurs once; this event does not happen. And does this happen, bhikkhus, in a world where only one Arahant, the Perfectly Enlightened One, appears; this fact. happened". Thus we can say, in the present life, in this world there is only one Buddha, not two Buddhas. There may be six past Buddhas such as Vairocana Buddha, Thi Qi Buddha, etc. But belonging to the past life, not to the present life, and there is Maitreya Buddha but belonging to the future life. , not of the present life. Thus Shakyamuni Buddha's position is truly unique, even in the present life of our time, and in the world in which we live. From this unique position, the Anguttara Nikaya, volume I, page 29, further states: "A person, bhikkhus, when appearing in the world, appears a person without two, without companions, There is no comparison, no similarity, no counterpart, no equal, the supreme one among two-legged beings. Who is that person? Enlightenment, this person, when appearing in the world, is a person who has no two, no companions, no comparison, no similarity, no equals, no equals, no equals. , the supreme being among the two-legged species". Thus the Buddha has no one who can compare, there is no analogy that leads to a new problem, what position does the Buddha stand on to become a supreme being in the world that no one can match. The Central Division III, page 110, speaks of this supreme position of the Buddha: "There is not a single bhikkhu, brahmin, who has fully, fully accomplished all the dharmas that the Blessed One , the Arahant, the Perfectly Enlightened One, has attained, Brahmin, the Blessed One is the one who awakens the path that has not previously arisen, makes known the path previously unknown, speaks of the path that has not been told before, one who understands the Way, knows the Way, and is skilled in it.” With the above passage, we see the unique position of the Buddha that he was the one who aroused. , made known, spoke of a path that had never been explored before. What is that path? It was the process of enlightenment and liberation that he himself first discovered, practiced that path himself, and enlightened himself by walking on that path. That process is a process consisting of 5 stages, starting from Precepts and then Concentration, Wisdom, Liberation, and Liberation of Knowledge. That path has been wonderfully condensed into the tenfold Noble path that begins with Right View and ends with Right Concentration, Right Knowledge, and Right Liberation. From here it is not surprising to us that the Buddha sometimes bellowed the lion's roar, the roaring of the Dharma's superiority, as described in the Middle Discourse, volume I, page 63: Monks, it is only here (that is, only in the Dhamma and Discipline established by the Buddha) that there is a first ascetic, here there is a second ascetic, here there is a third ascetic, here Here is the fourth recluse. Other pagan religions do not have ascites.” The roar of this lion confirms that only the process of Morality, Concentration, Wisdom, Liberation, and Knowledge, condensed in the Noble Ten-fold path established by the Buddha, can produce the first Sa-- The disciples, i.e. stream-enterers, the second ascetics, the one-returners, the third as the non-returners, the fourth as the arahants. . From this decisive assertion, we understand the Buddha's answer to Upaka, a pagan wanderer who asked who the Buddha was, when the Buddha came from Bodhgaya. Deer Garden, to lecture Kieu Tran Nhu with four friends. When Upaka met the Buddha with pure senses, the wandering ascetic immediately asked: "The sage's senses are so clear, the sage's skin color is so pure, so pure. Hey Sage, For what purpose sage left home? Who is the Guru of the Sage?" The Buddha replied with a verse: "I have no Guru! Rank like Me do not have. In the world of human beings, there is no one like me!" This answer reminds me of the phrase "Heaven in the world, the only one in the world", which is considered the Buddha's declaration when he was born and took seven steps. And this verse is also performed in the Pali tradition with the statement, as recorded in the School of Sutras I, page 151: "I am the Supreme Being in the world. I am the Chief Elder in the world. I am the Supreme Being in the world. This is my last life. Now I am not born again." Thus the two statements, though from two different traditions, speak of the Buddha's unique status. This is not an arrogant statement but can be misunderstood. It is really just a statement that speaks to the unique position of the Buddha, as one who discovered and taught the doctrines of liberation and enlightenment himself. This statement also speaks of the unique position of the Dharma, i.e. the process of liberation from enlightenment of Precepts, Concentration, Wisdom, Liberation, and Knowledge. It was this process that was witnessed by the Buddha himself and taught to his bhikkhu and bhikkhuni disciples to study in order to attain arahantship like him. With the Buddha, himself enlightened, when he first attained Enlightenment, he had a very humble thought. "It is difficult to live without reverence and disobedience. So let's pay homage, reverence and live by pointing to a recluse or a brahmin... For the purpose of fulfilling the precepts complete, make the aggregate of concentration incomplete ... make the aggregate of wisdom incomplete ... make full liberation of aggregates incomplete. Let us revere, pay homage, and live by pointing to a recluse or brahmin. But I do not see a place in the world of gods, demons, and Brahmas, among the multitudes of recluses and brahmins, gods and men, where there is not a recluse or a brahmin. There is no other way than with Precepts, with Concentration, with Wisdom, and with Liberation more fully than Me that I can reverently worship and live according to only. Then, bhikkhus, I thought as follows: "With this Dharma I have truly become enlightened. Let us reverently pay homage and live according to that Dharma." Thus the Buddha with a humble mind wanted to find a recluse or brahmin to rely on, but in the end he had to rely on and he pointed to the Dharma. This attitude of the Buddha explains why the Buddha advised Venerable Ananda not to be sad when the Buddha passed away. because the Buddha's disciples always have the Dharma as their leader, the Dharma as their refuge, and the Dharma as their refuge. The Buddha can be seen as the cardinal who advises us not to rely on individuals. He only advised us to stick to the Dharma, so we should be similar to the Dharma. IV. Buddha with supernatural powers. A question posed to us is whether the Buddha has supernatural powers or not? It was the Buddha who helped us to answer this question directly, when he was criticized by Sunakkhatta as having no superior dharma, no superior knowledge worthy of a saint, the Buddha confirmed in the Great Lion King Sutra (Central Part I I). , page 69) that he is full of 4 traditional dharmas, i.e. 10 titles, Than Thuc Thoc, Thien Ear Thong, and Tha Tam Thong. He again has 10 Tathagatas of power, which is described as follows: "As the Tathagata knows, it does happen. event that does not happen is not happening. As the Tathagata knows, the retribution depends on the cause and the cause of the past, future, and present actions. The Tathāgata as it is, knows the way to all realms. The Tathagata knows the world as it really is with many different types. The Tathagata, as it really is, knows the different intentions of all sentient beings. The Tathagata, as it were, knows the upper and lower faculties of humans and sentient beings. As the Tathagata knows the impurities, the purity, the arising of the Zen attainments of Zen, of Liberation, of Concentration. The Tathagata remembers past lives, with his pure divine eye superhuman seeing the life and death of sentient beings. The Tathagata, through the elimination of taints, realizes by himself with superior knowledge, attains the liberation of the mind of no-traffic, and liberates wisdom." Thus, the Tathagata confirmed that he had attained the six supernatural powers: the divine ability, Heaven's ear, and Thoroughly gonorrhea. Moreover, he also witnessed four fearlessness, ie four things fearless. He has attained Perfect Enlightenment. He has no fear that ascetics, brahmins, gods, demons, Brahmas, gods and humans may come to question and criticize him for not having attained Perfect Enlightenment. He has eliminated the four gonorrhea. He was not afraid that someone might question him, criticize him, which he declared to be a hindrance to the dharma, and in fact there were no obstacles in practice. He was not afraid that someone might criticize him and question him in the right way that his preaching did not lead to a particular goal, was not able to move upward, could not lead the practitioner to the cessation of suffering." Thus, the Buddha confirmed that he possessed the four traditional dharmas, the ten Tathagatas' power and the four fearless dharmas. He has all six Supernatural powers and more. However, following 45 years of his teaching on saving birth, recorded in the Pali canon, we find that he used the supernatural powers very conservatively and very limitedly. For example, in Sangha I, page 78, the Buddha was present in Thang Lam (Jetavana), at the request of the gods, appearing in Dong Vien (Pubbarama). Once the Blessed One, on the road to Kusinara, came to the Ganges. At that time the Ganges was so full of water to the other side that the crow standing on the bank could drink the water. Someone is looking for a boat, someone is looking for a buoy, someone is tying a raft to cross to the other side. The Blessed One, as quickly as a strong man stretched out his bent arm, or contracted his stretched arm, disappeared from this shore and appeared on the other shore with the assembly of bhikkhus (Long Sutras III, 89). During the five Nikayas, including dozens of suttas, Every sutra describes the Buddha walking from village to village, from town to town, before entering the house, entering the monastery, and taking water to wash his feet. Once the Buddha went to the garden of Gosinga (Middle Division I, page 205) to visit Venerable Anuruddha, Venerable Nandiya and Venerable Kimbila, but the gardener did not know that he was the Buddha, so he prevented him from entering. Once again, sitting and talking with Venerable Pukkusati all night long in a potter's house, Pukkusati did not know that the person opposite was the Buddha. In his quest to propagate and save life, we find that the Buddha chose a very specific method, as documented in the Kevaddha Sutra (School of Sutras II, p. 211). Kenvaddha asked the Buddha to teach the bhikkhus to show miraculous powers to subdue the people in Nalanda. The Blessed One refused to accept it and taught that of the three miracles: Divine ability, Tha mind intelligence, and Spiritual teaching, He only chooses to teach miracles. Supernatural powers can be created by a type of spell called Gandhāri. Forgiveness of mind can be created by a spell named Maniko, so the Buddha did not accept these two types of supernatural powers. He only accepted the spiritual teaching described as follows: "In life, there is a monk who teaches as follows: "Think like this, don't think like that. Be mindful like this, don't think like that. Let's give up this, let's achieve and abide in that." "That's called the teaching of miracles" (page 214). It was the Buddha who chose to teach the miraculous powers to transform sentient beings, during 45 years. The reason is also very easy to understand: Than Thuc Thong, Thac Tam Thong created by spells, is both harmful to the user and harmful to the witness. The teaching of miracles requires listeners to meditate, to reflect, to consider the meaning, then to practice by themselves and finally achieve liberation. In short, he did not use strange dharmas to fascinate the masses, to dazzle the onlookers. He put great emphasis on the ability to think, learn, consider, choose, use self-reliance, use Precepts, use Concentration, and use Wisdom, that is, practice self-reliance in accordance with the law of liberation to be liberated, in accordance with the law. enlightenment to be enlightened. V. World Religion with human position. To learn more about the guru, we need to have a clear understanding of who the Buddha was, how the Buddha described himself, and how he was highly appreciated by his disciples and non-Buddhists. how. These materials will help us to understand the Buddha more clearly and accurately and to appreciate the contributions that the Guru has made to mankind. One question that can make many people wonder in the past as well as in the present is who is the Buddha? Is He an Angel, a God, a man like us? The Sangha Sutra volume II, A, page 51 records as follows: "The brahmin Dona saw the footprints of the Buddha with the wheel of the wheel (Dharma wheel) with all the details when the Buddha walked on the middle path. Ukkattha and Setabbya, thinking that this is not a human footprint, approached the Buddha and asked: "Are you a fairy, you will be a gandhartha, you will be a yakkha, you will be a yakkha will be Humans?" To these four questions, the Buddha sequentially answered: "I will not be a fairy, I will not be a gandharva, I will not be a yakkha, I will not be a human". The words surprised the brahmin Dona, and it is easy for us to understand, because if the Buddha answered: "I will be the gods, Or I will be a human being, that is, the Buddha still has to be reborn and has to be born and reincarnated, so the Buddha answered like that. That answer surprised the Brahmin Dona, causing him to ask again: "So what is your practice, and what will the venerable one be?" The Buddha replied very specifically: "Brahmin, for those who have not yet eradicated the taints, I may be the gods with the taints or have been destroyed, cut off from the root, made like a tala tree, made impossible, made impossible to arise in the future. -she, I can be a yakkha, I can be a human, with gonorrhea or gone, cut off from the root, made like a tala tree, made nonexistent, made medicine so that it cannot arise in the future". Thus, depending on the sentient being mentioned, for those beings who are gods who have not yet eradicated the cankers or the Buddha may be gods but with the cankers or have been eradicated, there is no longer samsara. For a human being who has not yet eradicated the taints, the Buddha may be a human being, but a human being who has eradicated the taints. In other words, regardless of the type of sentient being who still has the cankers or is in the cycle of birth and death, the Buddha can be that being, but with the cankers or gone. We are human, Buddha is human to us. The only difference is that the Buddha is the one who has ended the taints, and we are the people who have not yet eradicated the taints. Then the Buddha used a parable that clearly defines his place in the human world: "For example, brahmin, a blue lotus, The pink or white lotus is born in water, grows in water, rises out of water and stands upright, impervious to water. Likewise, brahmin, born in the world, raised in the world, I live to conquer the world, not being drenched in the world. Brahmin, I am the Buddha, so accept it.” Next, the Buddha confirmed his position when he said to the Venerable Sariputta: "Those who speak of me righteously will speak. As follows: "A sentient being, free from delusion, was born into the world for the benefit and happiness of sentient beings, out of compassion for the world, for the benefit, and for the welfare of gods and humans. ". (Central Sutra I, 83) Next is the words of a disciple who has attained Arahantship, praising his guru: "The Blessed One is enlightened, he preaches the Dharma to enlightenment. Ton was subdued, he preached the Dharma to subdue. The World-Honored One was at peace, he preached the Dharma to be still. The Blessed One overcame, he preached the Dharma to overcome. The World-Honored One has attained Nirvana, he preached the Dharma to attain Nirvana" (Central Sutra I, page 237). Thus, in the human world, the Buddha is a human being like us, only different from us, there are gonorrhea. or. The Buddha has no more taints. The Buddha has awakened, has been tamed, has passed away, has attained Nirvana; but we are not enlightened, not yet tamed, not purified, not yet. A very special point about our Buddha is that the Buddha put his faith in people who are capable of self-liberation and enlightenment, capable of distinguishing between good and evil, right and wrong. In the Kàlàasutta, Ang Chi I, 212, the Buddha advised in ten cases not to believe: "Do not believe because of the legend (anussava); do not believe because according to tradition (paramparaya); do not believe because of what people say (itikinyaya); do not believe because of the traditional scriptures (pitakasampadânena); do not believe because of reason (metaphysical) (takkehetu); don't believe after thinking some facts (akaraparivitakkena); do not believe in prejudice (ditthinijhàna khanti); Don't believe because the recluse is your guru.” When we hear the Buddha reject all ten such credible cases, we think to ourselves who and what we still believe. , do not believe in legends, do not believe in traditional scriptures, ... , do not believe because a recluse is your guru. our judgmental reason, distinguishing our people". The Buddha advised: "But, Kālāmas, when do you know for yourself the following:" These dhammas are unwholesome, these dhammas are guilty, these dhammas are criticized by the wise, these dhammas, if implemented and accepted, lead to unhappiness and suffering. Hey, the Kālāmas, when do you know for yourself as follows: "These dharmas are good; these dharmas are not guilty; these dharmas are praised by the wise; these dhammas, if practiced and accepted, lead to peace and happiness," at this time, Kālā, attain and abide. Thus, the Buddha always stood on the human position to save sentient beings and put his trust in the human ability to distinguish good from evil, right from wrong, capable of self-liberation and self-enlightenment as he did. self-enlightenment and liberation. Later, there is a tendency to divine the Buddha, to deify the Buddha, to turn the Buddha into a manifold manifesting miracles to save sentient beings, become a god of blessing and disaster. The alienation of the Buddha from the human position was well done, gradually the Buddha left the position of the Master, with his body, speech, and teaching of sentient beings to become a Saint sitting on a throne. Millions of people worship and pray, bless and bring disaster. We have included two passages from the Pali Canon, one describing the time when the Buddha was ill, the other describing when he was old. These passages prove that even though the Buddha had become a Buddha, enlightened and liberated, he still had friends and family, so he was still sick, still getting old, just like an ordinary person, the only difference was when he was sick. , when he was old, he did not grieve, lament, cry, beat his chest, go to the point of unconsciousness, because he was still sick in body, but no longer sick in mind. "While the Blessed One was staying in the rainy season, a serious illness arose, Intense, near-death feelings continue. Here, the Blessed One was mindful and aware, without complaining... Then the Blessed One, with diligence, subdued that serious illness, kept the practice, and lived..." "Then the venerable Ananda went to the Blessed One. , having come to pay homage to the Blessed One, with his hands and feet massaging the Blessed One's limbs, said: "How wonderful, venerable sir! How rare, World-Honored One! World Honored One, the Blessed One's skin color is no longer pure and clear, his limbs are worn out and wrinkled, his body is seen to be bent forward, and the senses are being changed." “This is how it is, Ananda. Old nature lies in youth. The nature of death lies in life... Thus the skin color is no longer pure and clear, the limbs are worn out, wrinkled, the body is seen to be bent forward, and the senses are being changed..." With two paragraphs In this sutra, we see that the Buddha is really someone like us, There is old age, sickness, and death, except that he is a person who has eliminated gonorrhea, has eradicated greed, hatred, and delusion, no longer falling into samsara. BECAUSE. World-Honored One with the position of Master. Now we step through the position of the Master to learn about the Buddha, and the Buddha himself is called the Master of Gods and Humans (Sattha devamanussanam). The Buddha occupies a dominant position in comparison with the contemporaneous pagan religions because he was the first to leave us a very special inheritance, different from the ancient pagans, and the Even today, after more than two thousand years of being in this world, it is still respected, continued and passed on. Makhadeva Sutra. The Second Central Sutra, page 75, refers to the tradition of King Makkhàdeva, who when the first gray hair appeared on his head, he immediately handed the throne to the prince, became a monk by himself. King Makkhàdeva again ordered the prince to reign until the first gray hair grew, then immediately gave the throne to his son, while he left home to practice religion. King Makkhàdeva advised to preserve this tradition without interruption. However, the tradition of King Makkhàdeva was passed on to King Nemi who was the last king to keep this tradition. King Nemi's son, Kalara Janaka, did not continue this tradition; refused to ordained when the first gray hair grew on the top of his head and thus the Makkhàdeva tradition ended. But the tradition of the Buddha is different. The Buddha himself confirmed the following in the First Middle Discourse, page 82A: "Ananda, that tradition of Makhādeva does not lead to delusion, dispassion, cessation, tranquillity, higher knowledge, enlightenment, nirvana. And Ananda, What is the fine tradition established by Me and that leads to escapism, dispassion, cessation, tranquillity, compassion, enlightenment, Nirvana? It is the Noble Eightfold Path, that is, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This, Ananda, is a fine tradition established by Me, and it leads to equanimity, dispassion, cessation, tranquillity, higher knowledge, enlightenment, and Nirvana. In this regard, Ananda, I say the following: "This fine tradition was established by Me, continue to uphold. Don't become the ultimate after Me." Ananda, when two people exist, and there is a break, he is the ultimate. I say to you, Ananda, "This fine tradition was established by Me, and you should continue to uphold it." The inheritance tradition that the Buddha left us, we have continued to inherit over 2,000 years of history, and up to now, that inheritance tradition has continued. While other Gurus, the precepts are not pure, the lives are not pure, the teachings are not pure, the answers to the Dharma are not pure, our Guru's time was wonderful in all these five respects, As Ang Chi II, Book B describes: "O Moggallana, I have pure precepts and I know for myself: "My precepts are pure, clear, and devoid of defilements. The disciples did not protect Me about the precepts. My life is pure and clear, free from defilements. My disciples have no protection for Me in terms of life. I do not expect disciples to protect Me for life. "My teaching is pure, I know for myself: "My teaching is pure and clear, no contamination. Disciples have not protected Me about teaching. I don't expect disciples to protect me about teaching." My answers are pure, I know for myself: "My answers are pure, clear, and untainted. The disciples have no protection against Me regarding the answers." I am pure, I know for myself: "My views are pure, clear, and free from defilements. The disciples did not protect me in knowledge, I did not expect disciples to protect me in knowledge.” A very special contribution of the Buddha in his position of guru was the establishment of two assemblies: the monastic community is the community of bhikkhus and bhikkhunis, and the lay assembly is the assembly of male lay people. and Female Layman. Regarding the monastic community, he instituted a number of basic precepts to ensure a truly harmonious life, introduced the dharma discipline, Concentration, Wisdom, guide disciples to leave home to practice, break away from family, get rid of the bondage of desires, practice the holy life for the rest of your life, finally attain liberation mind, liberated wisdom, transcending suffering from birth, old age, sickness and death. The Buddha was the first teacher to establish the Sangha Church to allow women to leave home and confirm that bhikkhunis had the ability to attain the ultimate Arahantship, no different from men. For more than 2,500 years the Church still exists, albeit with a few asynchronous changes. To the lay community, lay men and women laypeople the Buddha taught to take the three refuges, the five precepts, to renounce the ten unwholesome actions, to accomplish the ten virtuous actions, to have the right to enjoy sensual pleasures, but not to indulge in passion. indulgence, do meritorious deeds. His teachings are very clear. If you want to live happily, you must live according to the precepts of the lay people, and harvest property in the right way by your own hands. sweat to do it yourself, especially to do good deeds. These teachings of the Buddha until now are still practiced by Buddhists and are considered a good model for a civilized and ethical life. Another characteristic of our Master is that he has a very special affection for his disciples, always encouraging them to practice diligently: As seen in the following passages (Middle Way). Sutta III, 96): "What, Ananda, should be done by the Master, out of compassion, seeking the happiness of his disciples, these things have been done by Me, out of My loving kindness towards others. This is an empty house, Ananda. Practice Zen, Ananda, don't be distracted, don't regret it later. This is my teaching to you." An advantage in the Buddha's mission of saving birth is that he always holds the position of a Master for his disciples. In the Ganaka Moggallana Sutta, the brahmin Ganaka asked the Buddha: "Is it true that when the recluse Gotama taught thus, all his disciples attained Nirvana?" The Buddha replied that one Some have attained Nirvana, some have not. Even though Venerable Gotama's disciples were encouraged, protected and taught by him like this, some have attained Nirvana, and some have not." The Buddha replied in a very gentle, humble, but also very practical and wonderful way. Disciples must walk that path themselves. Not only did the Buddha play the position of a Master for his disciples. He also set standards to guide his disciples how to find a teacher to learn the way in order to be liberated and enlightened, as described in the Forest Sutra, Central Sutra I, page l08: "The Bhikkhu: The disciple should reflect as follows: "I live near this person, the thoughts that have not yet been established are established, the mind is not yet concentrated, the taints have not been completely eliminated, are eliminated, and there is nothingness. peace from the yoke that have not yet been achieved, and these necessary items for a monastic life must be procured, such as clothing, alms food, seating arrangements, medicine and medical treatment, these things are obtained without difficulty.” Monks, that bhikkhu should follow this person for the rest of his life, not to give up, even if it is banished.” Thus, the standard of an ideal master for his disciples, on the one hand, must provide the necessary material things to nourish the disciple, and on the other hand, meet the disciple's need for liberation and enlightenment. "Mindfulness that has not yet been established is established, the mind has not yet been settled, and the gonorrhea has not been completely eradicated." Thus, this passage clearly sets forth the criteria for the disciple to choose the Master, and the duties the Master must perform towards the disciple. The Dai Khong Sutra, Central Sutras III, page 267, again clarifies more clearly the criteria, a shravaka disciple thinks it is reasonable to follow a Master even if he is rejected. If the Guru is capable of teaching the Sutras and Chanting, etc., it is not worthy for a disciple to follow the Master even if he is rejected because: For a long time, the dharmas have been heard, accepted, maintained, read aloud, pondered with mind, and well understood with Right Wisdom. But, Ananda, for these wordsAusterity, initiation of mind, leading to the one direction of separation from greed, cessation, tranquility, victory of wisdom, Nirvana, such as the theory of minimal desire, the theory of contentment, the argument of solitary contemplation, the discussion of the unsettled assembly, the essential discussion of the discipline, the precepts of morality. Theory, Theory, the Wisdom, the Liberation, and the Liberation of the opinion. It is, Ananda, conditioned by such discourses that it is fitting for a Disciple to follow the Guru even if he is repulsed. To put it more clearly, it is only the Guru who teaches the disciples to attain Least Desire, Consciousness, Solitude, Non-Association, Diligence, Precepts, Concentration, Wisdom, Liberation, and Knowledge of Liberation. worthy of a lifelong disciple who follows him even if he is rejected. And we can say that a Master who meets such criteria would never reject such an ardent disciple. Also in the Dai Khong Sutra, The Buddha asked his disciples to treat him with a friendly mind, not with a hostile mind, because then the disciples will be happy for a long time: "And how, as disciples, treat the Buddha. Master with a hostile mind, not with a friendly mind?...". "Here, Ananda, the teacher out of compassion preaches the Dharma to his disciples, wishing for the happiness of his disciples, out of compassion says: "This is your happiness, this is your happiness. you." But his disciples refused to listen, refused to listen, refused to pay attention to another direction (annan), on the contrary, they strayed away from the teaching of the Master. how do disciples treat the Guru, with a hostile mind, not with a friendly mind. And how, Ananda, are the disciples dealing with the Guru, with a friendly mind, not with a hostile mind? Here, This Ananda the master with compassion said: "This is your happiness". His disciples obeyed, listened, did not pay attention to another direction, and did not turn away from the teaching of the Master. Thus, Ananda, disciples treat the Master with a mind of friendship, not with a mind of hostility. Therefore, Ananda, so treat me with a friendly mind, not with a hostile mind, and that will be your happiness and lasting peace." Here the Buddha made a clear statement. that he did not push his disciples like a potter to unfired, unbaked pottery for fear that the unfired pottery would break and the Buddha declared: "I will finish the criticism. one criticism after another, one praise after another", that is, disciples who deserved to be scolded in his time were straightforward, no compromise. And those disciples who were worthy of praise in our Guru's time spoke the words of praise, without sparing words. And He explained why He had such an attitude. "For what is the core of the tree, that will last (yo sàro so thassati)." The Master taught his disciples to attain the heart of the holy life, not stopping at the cup, the inner bark, the outer bark and branches of the Brahma, because only when the core of the Brahma tree is attained, that is, true enlightenment and liberation, will the disciple attain the ultimate goal of the practice, be completely happy and safe. Indeed, we have a Guru who earnestly wishes for his disciples, both monastic and laymen, to be truly happy. And lasting happiness only comes to those who are truly liberated, truly enlightened. Thus, we have presented in turn about " Our Buddha” under six characteristics: 1. Buddha with the sole purpose of saving suffering, saving birth. 2. Through personal experience, he found the way to liberation for himself and for all species. 3. The unique position of the Buddha. 4. Buddha with supernatural powers. 5. Buddha with human position. 6. Buddha with the position of a Master. With the above six characteristics, and based on the Pali canonical materials, we can only consider it as temporary enough to present a few characteristics of the status and career of "our Guru". Even though this is not enough, it also helps us to see clearly, the Buddha always stood in the human position to seek the way, study the way, practice meditation and realize the path and fruit and propagate the Dharma to save birth. Praying for God's blessing, God's initiation, He completely relies on faith, effort, mindfulness, concentration and wisdom of man in him to find the method of liberation and enlightenment. Likewise, in the task of saving birth, He completely relies on human psychology, guides people upward, helps people to escape the temptations of low desires that harm human dignity, helps people to reach their goals. up to attain the higher mentality, by the method of Meditation, Vipassana and finally using wisdom to end suffering. We can say that the Buddha is an all-rounder, fully utilizing human abilities to attain enlightenment and liberation. 2. THE ROLE OF THE Wise, of INTELLIGENCE IN BUDDHA The purpose of Buddhism is to eliminate suffering and bring joy to all species, but only a wise person knows the way to peace and happiness. The purpose of Buddhism is liberation and enlightenment, and only wisdom (panna) is the only means to bring mankind to the shore of liberation and enlightenment. Thus the role of the wise and the role of wisdom occupy a pivotal position in all the teachings of our guru. And we can say Buddhism is the way of the wise, the way of wisdom to find a satisfactory definition for Buddhism. First of all, we should distinguish between the intellectual as is commonly understood and the wise as the Buddhist definition is. An intellectual is someone who can have a erudite knowledge of something, can analyze and present it in a succinct and thorough way, but he is a person who only knows but does not act. and he or she can still be dominated in that matter, not at ease. For example, a person may know a lot about alcohol, understand what alcohol consists of, how it affects the body, the dangers of alcohol. He is called a man of knowledge about wine, but he is still drinking, still drunk, still under the influence of alcohol. Thus, he does not yet have the wisdom of alcohol. On the contrary, a person who understands what alcohol is, knows the dangers of alcohol, is capable of not being influenced by alcohol, not drinking, not addicted to alcohol, not drunk, beyond the control of alcohol. alcohol. Thus he is considered a person with knowledge of alcohol. Someone asked, if someone has no knowledge of alcohol, but does not drink alcohol, is he considered wise, of course not. He still enjoys the benefits that come from not drinking, such as not getting drunk, not becoming addicted to alcohol because of his non-drinking behavior. But most likely, in a certain special case, because of his lack of ability to deal with the temptation of alcohol, he will start drinking, go to drunkenness and become addicted to alcohol. With this distinction we can understand the definition of a wise person as defined very widely by the Buddha in his teachings. Sangha I, page 113, clearly states the difference between the stupid and the wise: "Achievement of the three dharmas, the fool is known. What is the three? The body does evil, the mouth speaks evil, the thoughts evil. Having accomplished the three dharmas, the wise are known. What are the three? The body does good, the mouth speaks well, the thoughts are good." Another obvious difference between the fool and the wise is with respect to sensations. Fools, when they experience physical suffering, sorrow, lamentation, weeping, beating their chests, come to unconsciousness. The Buddha is like a person who falls into an abyss, does not stand on the shore, fail to reach a safe foothold. As for the wise, with regard to bodily suffering, the time is "No sorrow, no lamentation, no weeping, no beating of the chest, no coming to unconsciousness". Thus the Buddha taught him to be called: "The noble disciple who heard much has stood on the edge of the abyss, has reached a safe foothold". (Equivalent to IV, 212). The Master added again. Fools hear little, when feelings of pain, sorrow, lamentation... go to unconsciousness, thus feeling two kinds of sensations, bodily sensations and mental sensations. The Buddha compared a person who was shot with two arrows, suffering both physically and mentally. Again, stupid people rarely listen, when feeling painful feelings, feel anger, so anger persists and increases. He seeks renunciation from pain and feeling by delighting in sensual pleasures, because he cannot find any other renunciation. Because of that sensual delight, Dependent greed for the pleasure of life exists and depends on the increase. He does not know the origin, cessation, sweetness, danger, and renunciation of these sensations as they really are. Therefore, the constant ignorance of neither suffering nor pleasure exists and depends on the Sangha. Thus, if he feels a painful feeling, a pleasant feeling, a non-painful or a pleasant feeling, he feels like someone in bondage. Here, the Buddha taught: "The ignorant hear little, are bound by birth, old age, sickness, death, sorrow, lamentation, suffering, grief, and despair. I say that he is bound by suffering." As for the Noble Disciple who hears a lot, when feeling pain and suffering, there is no sorrow, lamentation, weeping, chest beating, and unconsciousness. He feels only one feeling, that is, bodily sensation, not mental feeling. The Buddha compared a person shot by an arrow, suffering only physically, not mentally. Again, the noble disciple heard much, When feelings of pain and suffering, do not feel anger, so the non-existent continuum of anger increases. He finds renunciation from suffering, apart from sensual pleasures. He does not delight in sensual pleasures, so incessant greed for sensual pleasures does not exist, does not depend on the Sangha. He understands as it really is the arising, the cessation, the sweetness, the harm, and the renunciation of those feelings. Therefore, the constant ignorance of neither suffering nor pleasure does not exist, there is no dependent increase. Thus, the noble disciple who hears so much feels a feeling of pain, a feeling of pleasure, a feeling of neither pain nor pleasure, which is not like one in bondage. Here, the Buddha taught: "The noble disciple hears much, is not bound by birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say he is not bound by suffering." (Pages 214-215). Asked what is the difference between a fool and a sage, with regard to the bodies concealed by ignorance, due to the attachment of craving arises the view of having this body, having external nama-rupa. Due to this body condition, there are six bases of contact and there is a feeling of pleasure and pain. So what is the difference between the Wise and the fool? The Buddha said: "Bhikkhus, concealed by ignorance, bound by craving, this body of a fool is born. That ignorance, the fool does not end. Craving that stupid people do not eliminate. Why? Monks, a fool does not live the holy life for the true end of suffering. Therefore, a fool, when his body breaks up, goes to another body. By going to another body, he is not liberated from birth, old age, death, sorrow and lamentation, suffering, grief, and despair. I say that he is not free from suffering." (Compatibility II, 28-29). "And, bhikkhus, concealed by ignorance, bound by craving, the body of the Wise is born. That ignorance is abandoned by the sage. That craving, Wise people eliminate. Why? Monks, the wise live the holy life, for the sake of rightly eliminating suffering. Therefore, the sage, when the body breaks up, after death, does not go to another body. By not going to another body, he is liberated from birth, old age, death, sorrow, lamentation, pain, grief, and despair. I say that he is free from suffering." (Contemplation II, 28-29). Another subtle distinction is that the wise prefer silence like a great ocean, like something overflowing, like a pond full of water, and a fool as noisy as a ravine, like something empty, like a pot with water: "Learn the streams of water From the ravines and the abysses; The ravine waters are noisy, The great sea is full of silence. What is empty shouts loudly, What is full of silence, Fools are like clams with water, The wise are like a full pond" Some people Ask why a wise person lives a holy life in the deep forest, eats one meal a day, and has wonderful colors, while a fool fades away, like a green reed leaving a branch. The Buddha replied with a verse: "Usually living in the mountains and forests, the Holy One lives a holy life, eats one meal a day, Why are their colors so wonderful? Not complaining about the past, Not expecting things to come, Living in the present moment, Therefore, form is wonderful. Because of longing for things to come, Because of greed for things that have passed, the fool withers away, Like a green reed leaving a branch." Some further distinctions between the foolish and the wise are well described in a number of passages. The following verse: "A fool lacks wisdom, Specializing in a leisurely life, A wise man is not distracted, Like keeping precious possessions." A mind without worries, Looking at sentient beings in sorrow, It is like standing on a high mountain, Looking at a fool on a flat ground!" In regard to the world, the foolish and the wise have a very different attitude: "Come and see this world Like a splendid king's chariot, only fools are greedy, The wise are infatuated." Sometimes the difference between the wise and the foolish, the difference is only a few inches, leading to being a fool, and stopping at the wise: "A fool thinks he is stupid, Thus becomes wise, Fools think they have wisdom, It is truly worthy to be called fools.” Another difference, quite obvious, is the attitude of fools and wise people towards the Dharma: "A fool even though his whole life, Close to a wise man, Does not know Righteousness. Dharma Like spoon with soup taste. A wise person even for a moment, Being close to a wise person, Knowing right at the foot the wonderful Dharma, Like tongue and soup.” Here we have also seen why, stupid people often misrepresent the Buddha's teachings, and sages. Wisdom always keeps a proper attitude, faithful to his teaching: "Monks, there are these two types of people who often misrepresent the Tathagata. how is two? The person who pointed out the Tathagata said, there is a theory that the Tathagata does not say no theory. And the person who clearly states that the Tathagata does not say that he does not speak of a theory is that the Tathagata has a theory.” “Monks, there are these two types of people who do not misrepresent the Tathagata. how is two? Those who specify that the Tathagata has a theory is that the Tathagata has a theory. And the person who states that the Tathagata does not speak without theory is the Tathagata neither says nor does he preach." (Ang I, 72-73) Once we have understood the definition of a wise person through some of the teachings of the Buddha, we Now is able to present the basic definitions of wisdom (Panna, prajnà) in Buddhism and the capacity of wisdom to lead to enlightenment and liberation. First of all, some basic definitions of wisdom: How is called wisdom? Because there is wisdom, because there is wisdom, it is called wisdom. What wisdom? This wisdom (Pajanàti) is Suffering. This wisdom is the practice of suffering. This wisdom is the cessation of suffering. This wisdom is the path leading to the cessation of suffering. Because of wisdom, because of wisdom, it is called wisdom. (Middle I, 293)." Thus wisdom is knowing with wisdom: knowing the fact, knowing the fact of arising, knowing the fact of cessation, knowing the path leading to the event of cessation. knowledge of sweetness (Assāda), knowledge of danger (ādinavā), and knowledge of renunciation (nissarana) of dharmas and so in general there are all seven areas to be understood, for a dharma. , or for any event, whether good or bad, such as having sex as an object, one must be wise to know and understand, desire arises, desire ceases, the path leading to the cessation of desire, the sweetness of desire , the danger of sex and the renunciation from sex. Knowing this is called wisdom. Another definition of wisdom is mentioned. "What is wisdom power? Here, the wise noble disciple, attaining the wisdom of arising and passing away, with the entry of the Noble One on the path to the cessation of suffering (Tang II, B page 28)". Knowledge of arising and passing away is knowledge of the arising and cessation of dhammas, as we have seen before. Now there is a new definition as the entry of the Noble One on the path to the end of suffering. The specialized Pali noun is Ariyaya nibbedhikaya samámdukkha-kkhaya-gàminiyà (D. III, 237). Here the word Nibbedhikaya has two translations, one is the integration, going deep into the path capable of ending suffering, ie having the ability to be freed from suffering. The second way to translate is to have the ability to pierce the sex-trafficked contraband, the ignorance-traffick, or the greed, hatred, and delusion to finally end suffering. Thus wisdom, in addition to the ability to discern the arising and the cessation, also has the ability to pierce through ignorance and finally be liberated. One more definition makes it even more clear, the more wonderful the use of wisdom (Panna) is. "Wisdom means perfect knowledge (abhinnàttha), means complete knowledge (parinnattha), means cessation (pahanattha)". Thus wisdom has the ability to overcome knowledge, that is, to know with meditation, and this meditation is the fourth unmoving meditation. Again capable of knowing with ultimate complete understanding; and finally have the ability to eliminate the cankers of greed, the cankers of sex, the taints of existence, the cankers of ignorance, the cessation of greed, hatred, and delusion, the cessation of suffering. To be more clear, we need to distinguish perception (sanjànàti) brought about by perception (sannà), knowledge (vijànàti) brought about by consciousness (vinna), and mind knowledge (Jànàti) brought about by mind (manas) . Perception, knowledge and perception are the three common understandings of the world, leading to the understanding of science, technology, philosophy, pundits, etc. Buddhism contributes more knowledge and understanding through meditation, creating the necessary strength for people to control themselves and their circumstances. Wisdom leads to a complete, complete understanding, capable of penetrating ignorance, ending greed, hatred, and delusion, leading to the end of suffering. But wisdom is not the end but only the means to liberation. With such knowledge, he gives rise to boredom, dispassion, cessation, renunciation, and finally liberation, according to the following process: "Out of boredom, he is separated from covetousness; by dispassion of covetousness, he is liberated. In When liberated, wisdom arises knowing: "I am liberated." He knows well: "Birth has ended, the holy life has been accomplished, what should have been done has been done. Now there is no going back to this state" (Sutta IV, 29). Thus the role of wisdom is to choose objects for contemplation, knowledge, and through wisdom leads to boredom, dispassion, cessation, renunciation, and finally liberation. The objects are many, depending on the chosen method, depending on the practitioner's base, but if the object is different, the practice method is different, the liberation process can be considered the same or nearly the same. The following are some liberation processes, quoted from the Pali canon, describing the role of wisdom in leading to liberation and liberation of knowledge. In the Snake example, the object that needs to be discerned is the five clinging aggregates: Form, feeling, wall, formations, consciousness, any five clinging aggregates, past, future, and present; internal or external, gross or subtle, inferior or superior, far or near, all five aggregates of clinging need to be discerned: "This is not mine, this is not me, this is not my self . Through such insight, the multi-literate noble disciple conceals form, feeling, perception, action, awake. Due to the separation should be separated from greed, due to the separation of greed should be liberated. In liberation arises the understanding: "I am liberated." He knows: "Birth has ended, the holy life has been accomplished, what should have been done has been done, there is no more going back to this state" (Middle I) , 138b). In the Great Mahāyāna, the object to be discerned is suffering and the taints. The practitioner needs to know: "This is Suffering"; "This is the Practice of Suffering"; "This is the cessation of suffering", "This is the path leading to the cessation of suffering". "This is pirated or initiating episode"; "These are the cankers or their cessation"; "This is the way leading to the taints or cessations." Through such wisdom, such understanding, his mind is freed from the taint of desire, from the taint of existence, from the no For the self has been liberated like that, arise the understanding: "I have liberated". He knows: "Birth has ended, the holy life has been accomplished, what should be done has been done. After the present life, there is no other life" (Middle I, page 279). In the Sutra of the Decline, the object to be discerned is the views. "Cunda, these kinds of views arise in the world, either in connection with egoism or in relation to the worldview, where these views are latent and where these views are present, there is only such way as Really observe them with wisdom: "This is not mine, this is not me, this is not my self. Then there is the eradication of those views and the relinquishment of those views." (Middle I, 40-40a) In the Tantric Complete Sutra, the chosen object is the delusions of thought (papancasan-nasankhà). : "Bhikkhus, whatever the cause, certain delusions and delusions haunt a person. If there is nothing here worthy of rejoicing, to be welcomed, or to be grasped, then such is the cessation of craving, the cessation of anger, the cessation of conceit, the cessation of craving for existence. , the cessation of continuum ignorance, the cessation of attachment, sword attachment, struggle, avoidance of controversy, argument, resistance to controversy, separation of slander, false speech. It is here that all these evils and unwholesome dharmas are annihilated, leaving no residue" (Middle I, 110). In the Twin-Strange Sutra, the Buddha recounts his experience when he was not yet enlightened, he used it. How to use unwholesome and good intentions to practice Morality, Concentration, and Wisdom, ultimately leading to liberation and enlightenment, He divided the types of meditation into two categories: unwholesome and sensual, hateful, and harmful. , and the search for good is the search for lust, the volition of lust, and the search for harm. When the volition of lust, hatred, and harm arise, the Bodhisattva of wisdom knows: These unwholesome thoughts arise in me, and these unwholesome thoughts lead to self-harm, to harm to others, to the harm of both, to the destruction of wisdom, to participation in afflictions, to nirvana." When Bodhi When the Bodhisattva arises in such a thought, the unwholesome thoughts disappear, and the Bodhisattva continues to abandon, eliminate, and put an end to the unwholesome thoughts that arise. , the bodhisattva wisdom: "These good intentions arise in me; and these virtuous actions lead not to self-harm, to no harm to others, to neither harm, to the growth of wisdom, to not participating in afflictions, to Nirvana. If, at night, I meditate on the thought of separation from lust, without aversion, without harming, it is not from that cause and effect, I feel fear. If during the day, I meditate on the thought of separation from lust, without aversion, without harm, it is not from that cause I feel fear. And if I meditate for too long, My body can get tired. When the body is tired, the mind fluctuates. When the mind is shaken, the mind is far away from concentration. Then within myself, I reassured my mind, calmed down. (Middle I, 116-116A)”. With such a calm mind, the Bodhisattva eliminates the five hindrances, realizes the first Zen, the second Zen, the third Zen, the fourth Zen; Succeeding life, Thien eye wisdom, Gonorrhea wisdom and finally liberated and enlightened”. Now we refer to the principle of dependent origination to explain the role of wisdom, taking people as the object of insight, and from here, we have found the formula that leads to the presence of people and the emergence of human beings. of all the five aggregates of clinging, have just found the formula for the cessation of samsara, leading to the cessation of birth and death, and all of these five aggregates of clinging, as described in the Great Sutra of Ai-Ending (Middle I, page 261b). Firstly, The Buddha questioned the presence of man (Bhùta), this presence takes the four foods as the cause and condition, the origination, the birth-race, the existence, and once these four foods cease, it is also terminate the existence of this organism. Living beings have arisen from the four bases of food, craving arising from feeling, feeling from contact, contact with the six sense bases, the six bases of nama-rupa, nama-rupa from consciousness, and consciousness. due to the practice as the origin, the practice of ignorance as the starting point. Thus the condition of ignorance has formation, the condition of formation has consciousness, the condition of consciousness has nama-rupa, the condition of name-and-form has six bases, the condition of six bases has contact, the condition of contact has feeling, the condition of feeling has craving, the condition of craving has grasping, the condition of grasping has Dependent existence has birth, dependent birth has old age and death, sorrow, lamentation, suffering, grief, and despair. Such is the arising of all five aggregates of clinging. Thus, because of dependent birth, there is aging and death, because of dependent origination, there is birth, because of dependent clinging, there is existence. Because of the condition of craving, there is clinging, because of the condition of feeling, there is craving, because of the condition of contact, there is feeling, because of the condition of the six bases, there is contact, because of the condition of name-and-form, there are six bases, because of the condition of consciousness, there is name-and-form, because of dependent formations. There is consciousness, due to ignorance, there is action. Thus the Buddha confirmed the dependent origination of the entire aggregate of suffering ie human beings with the formula: "This is present, this is present. This is born, this is born". (Imasmin sati, idam hoti, Imass uppadà , idam uppajjati) From the principle of dependent origination, the Buddha went to the principle of dependent cessation. Due to ignorance, the cessation of renunciation completely should be done. Form ceases, so the six bases cease, because of the six bases ceases contact, through contact ceases feeling, because of feeling ceases to love, through the cessation of craving grasping at death, through the cessation of grasping becomes subject to extinction, due to the cessation of being, arises and ceases, due to birth and death, old age, death, sorrow, lamentation, suffering, grief, and brain cease. Thus all the five aggregates of clinging cease. Thus, due to birth and death, old age dies. Due to the cessation of being, there is birth and death, because of the cessation of grasping, being destroyed, due to the cessation of craving, grasping is destroyed, because of the cessation of feelings, craving is destroyed; because of contact, feeling ceases; because of the cessation of contact, the six sense bases are destroyed. Because of the cessation of the six bases of contact, contact is destroyed; because of the cessation of name-and-form the six bases of consciousness are destroyed; through the cessation of consciousness, there is cessation of name-and-form; because of the cessation of practice, consciousness is destroyed; through the cessation of ignorance, practice is destroyed. Thus the Buddha confirmed the reason for cessation with the formula: "This does not exist, this does not exist. This ceases, this ceases". (Imasmin asati, idam na hoti. Imassa nirodhà, idam nirajjati). The practitioner, with wisdom, knows the two formulas of dependent origination and cessation, so after keeping the precepts, after realizing the four meditative absorptions, when the six senses are in contact with the six sense objects, he has no craving for the six possible objects. love, Without aversion to the six unappealing objects, he dwells mindfully on the body, with an immeasurable mind. He as it really is, knows the mind liberated, and the wisdom liberates. It is through them that akusala dhammas are completely eradicated. Thus, he abandons accord-and-response, when any feeling arises, he does not rejoice in it, does not welcome it, does not become infatuated with it. Since he has no rejoicing, no welcome, no previous infatuation, if sensual joy arises, in regard to sensations that sensual rapture is eradicated without residue. Due to the cessation of his sensuality and joy, grasping is destroyed, due to the cessation of grasping, there is death, due to the cessation of life, birth and death are destroyed; due to birth and death, old age, death, sorrow, lamentation, suffering, grief, and depression cease. Thus is the cessation of all these five aggregates of clinging. Thus, with different objects such as the five aggregates of clinging, suffering and taints, perceptions, delusions, unwholesome and wholesome intentions, dependent origination, wisdom plays a key role in the responsibility of knowing objects, knowing objects, finally getting rid of the taints or attaining arahantship. - Han. To further clarify the definition and role of wisdom, we note the following a few lines of the Buddha's teachings quoted from the Pali canon to prove the above explanations: "All formations are impermanent With wisdom, contemplation. seeing this, Suffering is bored, The very path is pure. All suffering practices, With wisdom, contemplating this, Suffering is boring, It is the path that is pure. All dharmas are not self, With wisdom, contemplate Seeing this, Suffering is bored, The path itself is pure.” “Seeing suffering and suffering practice Seeing suffering overcome, Seeing the Noble Eightfold Path, Leading to the end of suffering.” “Eyes of flesh, eyes of gods, No superior, the eye of wisdom, All three kinds of eyes Are presented by the Supreme Being, declared... From here wisdom arises. The eye of wisdom is supreme. Who can realize it, Frees all sufferings.." 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.24/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.