Righteousness and Happiness. 3. Precepts, Concentrations, Insights EDUCATIONAL WAY TO Cease Suffering of Birth and Death Reincarnation Today, we would like to introduce an educational system, built more than 2000 years ago, still being transmitted and practiced. until today. The object of this education system are monks and nuns who have received great ordination, live without families, with the aspiration to escape samsara. According to Buddhism, there is birth and there is old age, death, sorrow, lamentation, suffering, sadness, and brain. Therefore, in order to eliminate suffering, it is necessary to give up birth y (upadhi) ie what is capable of leading to another life. So how will a practitioner live to end the five lower fetters: body view, precepts forbidding, doubt, greed, anger; together with the five upper fetters: craving for form, craving for formlessness, conceit, restlessness, and ignorance. Thus, the "Three non-smuggling learning" method is an educational program, a system of study for monastics, taught by the Buddha in many sutras. The first is Precepts: That is, to live with shame, to be afraid of the evil you do, how to live without letting beauty, good reputation, fragrance, delicious taste, and gentle touch dominate your mind, How to live for the body, speech, mind, and life to be pure to help the practitioner live a pure and clear life. Next, the bhikkhu moderates in eating and drinking, "like a cup of tea to kill real life, not for pleasure, not for passion, not for decoration, not for self-beautification, but only for the sake of pleasure. This body is maintained, maintained, to uphold the holy life, to destroy old feelings, to prevent the arising of new feelings, and we will be faultless and live in peace. Taking a step further, the bhikkhu pays attention to awareness. Daytime, At night, except for the middle watch, which is reserved for rest, the meditator goes to meditate or sit in meditation, purging his mind of dharma obstacles. In addition, walking, standing, lying down, sitting, whatever action he does, the meditator is mindful and aware, fully aware of everything he is doing. Thus, it is this action that forms the precepts, helping the practitioner to control the senses, to be free, to pass the second stage, which is the study of concentration. The purpose of the study of concentration is, first of all, to eliminate the five hindrances, which defile the mind, and which obstruct wisdom, i.e., lust, anger, lethargy, sloth, restlessness, and doubt. Eliminating the five hindrances is likened to being able to repay old debts; sick people are healed, prisoners are freed; freed by slaves, traverse the treacherous desert to the safe head of the village. The meditator uses the five Zen factors, the antidote to laxity and torpor, and the four antidotes to doubt. Use joy against anger, use pleasure against restlessness, and use one-pointedness against lust. Not only does the meditator enjoy peace and happiness while eliminating the five hindrances, he also enjoys the bliss born of seclusion born of sensual pleasures of the first Zen, enjoys the bliss born of concentration in the second Zen, and enjoys equanimity. pleasant mindfulness of the third Zen, and enjoy the pure equanimity of the fourth Zen. The kinds of bliss of these four jhānas permeate this body and there is no part of the body that is not permeated by that rapture. The Buddha used four parables to describe how the jhāna-born joy permeates the whole body. Like a bath powder impregnated with water, it mixes with the water but does not drip. Just as a lake has no opening, water gushes out from the inside, and it rains heavily again, so the entire water of that lake is permeated. Or for example, there are blue lotus, red lotus, and white lotus, born from the bottom of a lake, growing up in water, not going beyond water. There is not a single spot on the body of these lotuses that is not permeated by the water of the lake. For example, a person sits, covers his head and hands and feet with a wide white cloth, leaving no part of his body untouched by the white cloth. We find that when we talk about meditation, we mean miracles, while Zen is explained by the Blessed One as a state of bliss that pervades the whole body, making people happy in the present, and then from the present moment of bliss. New residence comes to one-pointed meditation. "With such a pure, clear, unblemished, unblemished, unblemished, afflicted, pliable, easy-to-use, firm and calm mind, the meditator turns to the wisdom of life, the wisdom of the past; the divine eye, wisdom about the future; and wisdom about the present, wisdom about the present. He remembers one life, many births, one thousand births, one hundred thousand aeons, many aeons of completion, many aeons of destruction, many aeons of destruction, and aeons of completion. He remembers, in that place, "I have such a name, such a family name, such a caste, such a painful life, such a long life span. After dying in that place, I was born here.” Thus, the meditator remembers many past lives along with outlines and details. So easy to use, steady and calm, the meditator directs the mind, directs it to the wisdom of samsara of living beings. He with his divine eye, pure and superhuman, sees the life and death of living beings. He knows well that sentient beings are inferior to the noble, the beautiful and the ugly, the fortunate and the unfortunate, all due to their actions. " Beings who do evil deeds in terms of body, speech, and mind, slander the saints, follow wrong views, create karma according to wrong views, these people, after the breakup of the body, after death, must be reborn in an evil realm, a bad destination, hell, hell. As for those sentient beings who do good deeds of body, speech and mind, do not slander the sages, follow right views, create karma according to right views, these people, after the breakup of the body, after death, after death, are reborn in a good destination, heaven, in this world. "With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm and calm, the meditator directs the mind, directs it to the taint to the end. He knows. "This is Suffering" as it really is, know as it really is, "this is the cause of suffering", know as it really is, "this is the cessation of suffering", know as it really is, "this is the way leading to the cessation of suffering", know as it really is, "These are the taints," know as it really is, "this is the cause of the taints," know as they really are, "this is the cessation of the taints," know as they really are, "this is the path leading to the cessation of the defilements." except for contraband”. "By means of such knowledge, such realization, his mind is freed from the taint of sensual desire, from the taint of becoming, from the taint of ignorance. With regard to himself thus liberated, he arises the knowledge: "I have been liberated", he understands: "Birth has ended, the holy life has been accomplished, what was to be done has been done. After the present life there is no other life.” Thus, by means of the nine dhammas of the "Scholarship", the meditator builds up a solid and clear moral foundation, by eliminating the five hindrances, realizes the five hindrances. When he meditates, he attains the four meditations of "Concentration study", by developing the wisdom of life, the wisdom of the divine eye, Illegal knowledge belongs to "Tue learning". The last meditator abandons birth yoke, eradicates defilements, and attains Nirvana. When they achieve the goal of liberation they are considered to be free, to be saved in the Holy Realm; is considered to be free, to be saved in the holy concentration; is considered to be free, to be saved in the Holy Wisdom; is considered to be free, to be saved in the Holy Liberation. To conclude, we would like to make some comments as follows: 1. Cultivation can be considered synonymous with education. Because cultivation has the purpose of eliminating evil and unwholesome dhammas and replacing them with wholesome dhammas, such as practicing Zen is to eliminate the five hindrances: greed, hatred, laxity, laziness, restlessness, doubt, and replace it with Five Zen factors: application, interest, joy, happiness, and one-pointedness. 2. Thus, the treasure of Buddhist scriptures is a precious treasure, Educating people to eliminate suffering and live happily. 3. The purpose of Buddhism is not only to eliminate present suffering but also to eliminate samsara, ending birth y (upadhi) no longer returning to another life. 4. Subjects of the Law on Gender, Concentration, and Wisdom are the ordained disciples of the Buddha, the Bhikkhus, the Bhikkhunis, the Sa-di, the Sa-di ni and closer to us than the Sangha. , a nun at the Vietnam Advanced School of Buddhist Studies, at the Basic School of Buddhist Studies. They are currently practicing, being trained in the discipline of Precepts, Concentration, and Wisdom. 5. Appreciating the proper application of the Precepts, Concentrations, and Wisdoms in the current lifestyle of monks and nuns is to appreciate the educational value of Buddhism. 4. LEGAL AND HAPPINESS We are pleased and proud that Vietnamese Buddhism is an important part of the nation's precious cultural and moral heritage. We are happy and proud that, since its introduction into our country, through many historical ups and downs, Vietnamese Buddhism has always stood side by side with the nation, integrating into our nation like water and milk. , according to a few verses of the poet Ho Dzenh: "A page in the history of the Buddha is also a page in Vietnamese history, experiencing many levels of rise and fall There is danger but no loss". For thousands of years Buddhism existed in Vietnam, although heavily influenced by Chinese Buddhism, Vietnamese Buddhism still retains its identity, thanks to clever adaptation to historical and geographical circumstances. and culture of the nation, turned into something that is closest and dearest to the Vietnamese people, to the Vietnamese people, to our country, which a poet has praised. "The temple roof protects the national soul, Nep lives forever of the ancestors." Very beautiful image of the national soul, The traditional way of life of our ancestors is protected by the temple, by Buddhism in the countryside. The lifestyle and rhythm of life of farmers from a very ancient time have been closely intertwined with the lifestyle of pagodas and Buddhism. And the super-secular nature, emanating from that lifestyle, must have helped the Vietnamese people, when needed, be able to rise above the trivialities of secular life, such as fame, profit, etc.. noble spiritual values, without which human life would be meaningless. It can be said that one of the very nice characteristics of Buddhism is the adaptability of an open religion, not a narrow one, without a rigid dogma, a religion of wisdom and love, a religion of love. really human, really human. When the Buddha declared: "Bhikkhus, in the past as in the present, I speak only of suffering and the cessation of suffering." (Central Central I, 190). The statement affirms that all of His teachings are directed towards His sole purpose of saving suffering. The Buddha again advised his monastic disciples: "Travel for the happiness of sentient beings, for the welfare of sentient beings, out of compassion for the world, for the benefit, and for the welfare of gods and humans. " (Compatible I, 128). Thus, the Buddha's great vow is to alleviate the suffering of sentient beings and bring happiness to all beings. With wisdom, supernatural powers, divine eyes, penetrating past, present, and future events, he understands that human unhappiness and happiness depend on man's good and evil actions. He declared: "I have seen sentient beings accomplishing evil deeds, accomplishing evil speech, accomplishing evil thoughts, criticizing the sages, having wrong views, accepting karmas governed by wrong views. After the breakup of the body, after death, they are reborn in an evil realm, an evil destination, a lower realm, and hell (Thus Sutra, No. 71). He further declared: "I have seen, bhikkhus, that sentient beings are accomplished in friendly conduct, in good speech, in wholesome thoughts, in not criticizing the sages, having right view, and accepting them. Karma is governed by right view, and after the breakup of the body, after death, one is reborn in a good destination, in the heavenly world, in this world (Buddhist Sutra No. 72). A further teaching on the relationship between morality and happiness for others and for oneself: "Accomplishing the five bhikkhus brings happiness to himself, and happiness to others. What are the five? The bhikkhu is full of himself. be fully virtuous and encourage others to be fully virtuous, fully meditating by oneself, and to encourage others to be fully meditative, full of wisdom by oneself and encouraging others to be full of wisdom, fully liberated by oneself, and fully liberated by oneself, fully liberated by oneself, fully liberated by knowledge by oneself, and fully encouraged by others to be fully liberated ants. Full of these five dharmas, bhikkhus, bhikkhus bring happiness to themselves and to others (Anguttara-Chi II, 20)". For the Buddha, a virtuous life is a happy life, a happy life is a virtuous life. The life that the Buddha introduced to us is not a leisurely life, indulgent, chasing lowly sensual pleasures, nor a life of unconscious pressure and asceticism. The Buddha taught us to follow a middle way, not to indulge in sensual pleasures, not to force the body to be ascetic. For lay Buddhists, the Buddha introduced a way of life according to the five precepts and the ten virtues. Living according to the five precepts, The ten good things are to live peacefully and happily. Living according to the five precepts and ten good things is a useful life, making real contributions in many aspects to oneself, family and society. According to Buddhism, living according to the five precepts and ten good deeds is also a basic condition for living a worthy life as a human being, and after death, one will be reborn as a human or as a god. The Buddha advised lay Buddhists to live in accordance with the five precepts and to do the ten good deeds: "In the present moment, there will be no suffering, no sorrow, in the time of death, the mind will not be disturbed, and after death, you will be reborn. good animals, heavenly world.” The Hien Ngu Sutra (Central Division III, No. 129) clearly states: "A person who uses evil thoughts, speaks evil words, acts evilly, in the present moment, feels three kinds of suffering and pain; I see people meeting and discussing, fearing that they are discussing and criticizing their evil karma. Seeing someone being executed for a crime, panic-stricken, fearing that it was his turn to be executed for his own crimes. The evildoer is always haunted by his crimes and weighed heavily on his conscience, as when in the afternoon, the shadows of the mountain peaks lie, hang, hang on the ground. The Great Nirvana Sutra No. 16 Long Bo tells about the five dangers of the householder if he breaks the precepts and lives against the precepts. One is to spend a lot of money because of distraction. Two is being rumored far away. The third is to enter any congregation, go in with a confused mind. Fourth is when the common life will die with a disordered mind. The year is after the end of life, you will be reborn in the evil realm, the evil destination, the lower realm, the hell. On the contrary, the person who observes the precepts has five benefits. One is having an abundance of money because of living without distraction. Two is a good reputation. The third is to enter any congregation, the mind has no fear, no confusion, fourth is when life is common, die with undisturbed mind. The year is after death, one will be reborn in a good destination, in the heavenly world, in this world. The Buddha admonishes us as follows: "Bhikkhus, in this Jambudvipa there are a few lovely gardens, lovely forests, lovely lands, lovely lakes and ponds. But more than the high ground low ground, the rivers difficult to wade through, the densely thorny areas, the jagged mountains. In the same way, bhikkhus, there are a few more beings who are reborn in the human race after death, in the human race, in the hells, in the other species. reborn in the realm of the hungry ghosts" (Angzhi I, 47 - Correspondence V-406). Why is that so? We wonder. We just need to see the present state of the world impartially, honestly and humbly. it will be clear, the few are those who live according to the five precepts, ten good deeds. The plural is those who do not live according to the five precepts, the ten virtues. The plural is those who do evil and unwholesome deeds. The plural is those who kill and encourage killing, enjoying killing. In all countries, bloody wars persist, even locally. Plural are people who get rich illegally, get rich through fraudulent trading, smuggling, counterfeiting, embezzlement, corruption, etc. Plural are people who live in bad manners and sexual desires. Just because of an unrestricted sex life, and according to the compensatory law of nature, recently there has been a plague of AIDS that has not been cured by any modern medicine. Plural is one who is liar, divisive, cruel, frivolous. With words alone one can kill not a single human life, but tens of thousands of lives at a time. Yet some people still think: words fly away, Unequal theory? Finally, the plural is drinkers, drug addicts, intoxicants. Not only drunk, drunk but also drunk with fame and fortune, drunk with beauty, drunk with power... People live in the world, do all kinds of evil, but their hearts are still indifferent as if nothing happened, because because they do not listen to the Buddha's teachings. That is unfortunate. After death, they will have to be reborn in the miserable realms, will have to endure sufferings that they cannot even be aware of and imagine as human beings. According to the Buddhist scriptures, there are three realms of suffering in which those who do not live according to the five precepts, do evil and unwholesome deeds, after death will fall into rebirth and endure constant suffering. This is the realm of hell, the realm of animals, and the realm of hungry ghosts. Of the three realms of suffering, only the animal realm is within our sight. Vietnamese folk songs have a saying: - When hearing this, a bhikkhu said to the Blessed One: "--Venerable sir, can you give me an example?" The Blessed One replied: "- It is possible, bhikkhu. Stilts, someone caught a thief, and brought him before the king and said: "O great king, this is a robber who commits a crime. Punish it as you wish.” The king said, "Go, and in the morning, stab this man with 100 spears", and in the morning they pierce this man with 100 spears. Man, how is he?"-"My Lord, it's still alive". The king said, "Come, men, and at noon stab this man with 100 spears." In the afternoon, the king asked again: "Hey people, how is that person?"–"Dear Great King, he is still alive." The king said: "Hey people, in the afternoon, stab it with another 100 spears.” "Bhikkhus, what do you think? Is that person stabbed with 300 spears, due to that cause, does he experience pain and suffering?" - Venerable Sir, he was stabbed only once by a spear, the other was caused by cause. That predestined feeling of suffering and sorrow, let alone 300 spears. "Then the Blessed One picked up a stone, the size of his hand, and said to the bhikkhus: "- What do you think, bhikkhus? Which is greater, is this stone as big as my hand picked up, or is it the Snow Mountain, the king of all mountains?" "It's too small, Lord, this stone is the size of the hand picked up by the Blessed One. Compared with Tuyet Son mountain, the king of all kinds of mountains, it is really insignificant, not equal to a thousand thousand times, cannot be compared." '—In the same way, bhikkhus, he was stabbed with 300 spears, and therefore felt pain and sorrow. But that suffering and pain compared to the suffering and pain in hell, are insignificant, not equal to a thousand thousand times, cannot be compared." The Buddha, our Guru, always speaks the truth, the useful word. He is the Great Wisdom, the Great Compassionate One. It is out of compassion for and for us that he describes hell, where extreme suffering awaits those who do not live according to the five precepts, doing many evil and unwholesome deeds in this world. . We are Buddha's disciples, Buddha's children, let's believe in his teachings, let's vow to live a good life, live a good life, live according to the five precepts and ten good things, then happiness will come to us now. money, in this life, and happiness a hundred thousand times better awaits us in the next lives. The practical and current benefit of the Buddhist way of life is to guarantee us a pure and peaceful mind, which is a prerequisite for all true enjoyment, including enjoyment of worldly pleasures. In the human world there is a saying: "Eating beef immediately snores, eating crabs snores in stock." Eating beef but having anxiety in mind because of the unwholesome and evil things we have done, how can we enjoy the delicious taste? the deliciousness of beef, even eating without eating, sleeping without drowsiness, because people who do not keep precepts are always in a state of anxiety. Buddhism is not actually against getting rich. When he preached the Dharma to him, Alone was the greatest male donor to the Sangha during the Buddha's time in the world. talking about the joy of rich people, wealth through righteous and honest labor, the joy of those who have money and know how to use that money to do good, the joy of those who have no debt, and finally, the joy of those who live a good life, not being reprimanded conscience. And of the four joys mentioned above, the Buddha affirmed that the joy of people living a good life without being reprimanded by conscience is the greatest joy. Why? Because only people who live a good life without being reprimanded by their conscience can have a peaceful mind to enjoy all other joys, both material and spiritual. That is why, that King Tran Nhan Tong in the article "Cu Tran Lac Dao Phu, said: For a virtuous person, even living in half a tent is no different from living in a castle in Heaven, etc.. "Being happy and virtuous, half of a tent is as precious as the Heavenly Palace, Though fond of human lands, The three heavens and tiles love each other more than the gods" (Cu Tran Lac Dao Phu) Someone asked: "Is there any sutra in which the Buddha specifically teaches about the retribution that awaits those who do not live according to the five precepts?" Please answer: “Yes”. That is the passage in the Anguttara Nikāya, page 95: "Bhikkhus, killing is done, habitually perfected, leading to hell, to the animal realm, to the realm of the hungry ghosts. The very light fruit of killing is to be a human with a short life span". "Bhikkhus, taking what is not given is practiced, habituated, and fulfilled, leading to hell, to the animal realm, to the realm of the hungry ghosts. The fruition is very small in terms of taking possessions. do not consider being human with damaged property". "Bhikkhus, wrong conduct in sensual pleasures, practiced, habituated, and fulfilled, leads to hell, brought to animals, brought to the realm of hungry ghosts. The very small fruit of wrong conduct in sensual pleasures is to be human with the enmity of the enemy.” "Bhikkhus, a lie that is practiced, habituated, and fulfilled leads to hell, to the animal realm, to the realm of the hungry ghosts. The very light fruit of lying is okay. Being a human being is often falsely accused.” “Monks, when double-tongued speech is practiced, habituated, and fulfilled, it will lead to hell, to the animal world, to the realm of realms. Ghoul. The very mild fruit of double-toning is to gain a human status but lose all friends." "Bhikkhus, bad speech is practiced, habituated, and fulfilled, leading to hell. to the animals, to the realm of the hungry ghosts. The very gentle fruit of evil speech is to be human, but must listen to words that are cruel and disagreeable." "Bhikkhus, frivolous speech, practiced, habituated, and fulfilled, leads to hell, to animals, to the realm of hungry ghosts. frivolous is to be human, but to listen to words that are difficult to accept." "Bhikkhus, drinking wine and brewing wine is done, habituated, and perfected, leading to hell, to the animal realm, to the hungry ghost realm. If you drink yeast and cooking wine, you can be a human with a crazy mind." (Angzhi III, Sutra "Very Light") Live according to the five precepts, if the sin is serious, for example breaking the precepts continuously day in and day out, without any remorse, after death one must fall into the evil realms as hells, animals, and hungry ghosts, but if you commit a minor sin, you will also be reborn as a human, but still have to live very hard. With the eyes of wisdom, the eyes of the Buddha, the Buddha saw that clearly, so he preached the above sutta to teach us. We, the children of Buddha, let us believe in the Buddha's teachings and live according to the five precepts and ten good things. To conclude, I would like to reiterate half of the content of the five precepts, along with a few simple explanations, so that everyone, of all ages, regardless of profession can understand and practice: First: Do not kill and do not accept killing. Do your best to protect life, do not do occupations that are harmful to others and nature. Do your best to improve the quality of life for yourself and others. Do not spare your efforts to protect World Peace and Regional Peace. Second: Do not take what is not given, do not steal. Be respectful of other people's property. Do not get rich by the suffering of others; by suffering, the destruction of other beings. Give alms with kindness. Third: Do not engage in sexual misconduct or sexual misconduct. Don't tear up other people's families as well as your own. Please respect women and always treat them kindly and delicately. Fourth: Do not lie, only speak the truth. If it's a truth that shouldn't be told, it's better to keep quiet. Even if it is the truth, it must be said with gentle words and at the right time and in the right place. Do not say division, cause disunity. Always speak in harmony. Do not speak harshly, hard to hear, and hurt others' minds Always speak gently, even while criticizing. Speak at the right time, in the right place, speak for the sake of the truth, for the sake of the Way and of sentient beings, not for your own benefit. Thursday: Do not use alcohol or any other intoxicants. Alcohol, like all intoxicants, drugs, is very harmful, harmful in the long run to our body, our nervous system. The human body is a magical organization, the product of many generations left to us, destroying it with alcohol and other drugs, that is, betraying our predecessors, against our parents, grandparents. With a lifestyle according to the five precepts and ten good things, we live happily and peacefully in this life, we live with maximum benefit for ourselves, our family and society. We live truly worthy of being human, and then, after we die, we will definitely be reborn as humans, or as gods. That is the message of Dharma and Happiness that we want to introduce. 5. COMMUNITY OF Bhikkhus during the time when Buddha was still alive In the sutras " Mindfulness of Breath in Breathe out" No. 118, Middle East Sutra, the Buddha teaches us clearly the life between the Blessed One and his disciples, and thanks to that we can imagine the lifestyle of the monks and bhikkhus. and sermons taught by the Blessed One.The sutra "Contemplation of the in-breath and out-breath" states that: "At that time the Buddha lived at Sāvatthi at Dong Vien Loc Mau lecture hall with a number of famous monks such as: Venerable Sariputra, Venerable Muc Kien Lien, Maha Kachien Dien, Dai Cau-hyla, Dai Kiep-tanna, Venerable Thuan-da, Venerable Ananda, Venerable Ly-ba-da, Venerable Ananda; along with many other famous Venerables. At that time a number of bhikkhus were teaching ten new bhikkhus. Some of the Bhikkhus were encouraged to teach 20 new Bhikkhus, for 30, 40... and the new Bhikkhus were encouraged and taught by the Venerable Bhikkhus. clearly aware of the sublime, sublime, and victorious results have been achieved. "At that time, the Blessed One was sitting in the open air with a group of bhikkhus on the full moon day, on the full moon day after the fourth day of the fourth month. then said to the bhikkhus: "I am satisfied, bhikkhus with this path my mind is satisfied, bhikkhus with this path. Therefore, bhikkhus, be more diligent to attain attainment. the unrealized, to realize the unrealized, to realize the unrealized. I will stay here at Savatva until the April Komudi festival.” Here, at Savatthi, until the fourth month, Komudi, the bhikkhus gathered at Savatthi, to see the Blessed One. And the Venerable Bhikkhus even more and more encouraged the teaching of novice bhikkhus. "It was then on the day of the Bodhisattva, the full moon day on the night of the full moon, the Komudi festival in April. The Blessed One was sitting outside, surrounded by a large group of bhikkhus. "Then the Blessed One looked around at them. The bhikkhus, who were silent, were very quiet, and said to the bhikkhus, "This assembly, bhikkhus, without redundant words, has been enshrined in the heart of a peaceful tree. The bhikkhus are like this, This, bhikkhus, is an assembly like this, bhikkhus, a assembly worthy of reverence, worthy of respect, worthy of offerings, worthy of clasping hands, unsurpassed field of merit in the world. monks like this, an assembly like this is an assembly, giving a little is much more meritorious, giving a lot is getting even more merit. The bhikkhus are a rare assembly in the world. This assembly of bhikkhus, this assembly, the bhikkhus are a congregation worthy of going for a long week with a sack of food on their shoulders to come to an audience. Such are these bhikkhus. Such is this assembly, bhikkhus. Bhikkhus, in this community of bhikkhus there are bhikkhus who are Arahants, whose taints have ended, the holy life has been accomplished, what should have been done has been done, the burden has been laid down, the goal has been accomplished. attained, the fetter of being has ended, and is liberated by right knowledge. Monks, such bhikkhus are present in this assembly. Monks in this community of bhikkhus, one who has abandoned the five lower fetters is born here and enters Nirvana, no longer returning to this life. Such bhikkhus, bhikkhus, are present in this assembly of bhikkhus. Hey bhikkhus, Among this group of bhikkhus there are bhikkhus who have abandoned the three lower fetters, have made ignorance of greed, hatred, and delusion, who are the One-Returners who, after being born in this world again, will end suffering. Such bhikkhus are present in this assembly of bhikkhus. There are, bhikkhus, in this community of bhikkhus who have abandoned the three fetters, are stream-enterers, no longer fall into the evil paths, will surely attain enlightenment. this stilt. "Bhikkhus, in this community of bhikkhus there are bhikkhus who live diligently, concentrate on cultivating the four foundations of mindfulness, cultivating the four right efforts, cultivating the four like-mindedness, cultivating the five faculties, and the five powers. , cultivate the seven factors of enlightenment, practice the Noble Eightfold Path... Monks, in this assembly of bhikkhus there are bhikkhus who live diligently, focus on cultivating loving-kindness, cultivating compassion, cultivating joy mind, practice equanimity, practice impurity, practice impermanent thinking. Such bhikkhus are present in this assembly of bhikkhus. "Bhikkhus, in this assembly of bhikkhus, there are bhikkhus who are dedicated and attentive to the practice of mindfulness of breathing in and out of breath. This Dharma-door is practiced and perfected, leading to great results, leading to great results. This mindfulness of breathing in and out is practiced and brought to perfection leading to the perfection of the four foundations of mindfulness. . Seven enlightenment factors are cultivated, made full, making Minh fully liberated". This sutra shows us that the Buddha often chose a full moon night with a full moon, gathered around him in the open air, a number of famous bhikkhus, who had successfully practiced the teachings he taught. In the first meeting, after the fourth full moon, has certified the fruit of the First-returner, has proven the fruit of the Save-Flower. In this assembly, there are those who are dedicated, focused on practicing the thirty-seven dharmas to aid the path, and concentrate on cultivating the four immeasurable minds, contemplating impurity, and contemplating impermanence. Also in this assembly, there are bhikkhus who practice "Mindfulness of in-breath and out-breath". Mindfulness of breathing in and out is practiced to be fulfilled, leading to great results and great merit. Mindfulness of in-breathing and out-breathing is practiced to perfection so that the four foundations of mindfulness are perfected. The four foundations of mindfulness are practiced to perfection, so that the seven factors of enlightenment are perfected. The seven enlightenment factors that are cultivated are made perfect, leading to the complete liberation of Minh. Thus, we witness two meetings between the Blessed One and his great disciples on the occasion of the Bodhisattva's Day, the day of the precepts. We visualize the sacred scene, settle the mind between the Master and the disciple, The Master was pleased to see that his method of practice was successfully practiced by his disciples. As for the disciples, they are happy to practice because they see that their efforts have brought wonderful results. 6. STORY "CONCEPT THE Breath in the Out-breath" This sutra is mentioned in the Central Central Sutra III No. 118, with the Pali word "Anàpànasati", with the Chinese characters being "Enter, then Out, and right away", with the Vietnamese word being " Mindfulness of the in-breath and the out-breath." A group of bhikkhus who lived during the Buddha's time in the world practiced this method and attained Sainthood. In particular, this sutra describes very meticulously and concisely the process of liberation through the following four sequential stages: 1. Mindfulness of the breath in and out is practiced, made full, leading to great results and merit. big. 2. Mindfulness of breath in and out is practiced, made perfect, making the Four Foundations of Mindfulness perfect. 3. The four foundations of mindfulness are cultivated and made perfect, making the Seven Factors of Enlightenment perfect. 4. Seven enlightenment factors are cultivated, made full, making Minh liberated to be full. Then the Buddha clearly explained these four stages: 1. What is Mindfulness of Breathing in and Breathing out? The bhikkhu goes to the forest, to the foot of a tree, or to an empty house, and sits cross-legged, with his back straight, mindful in front of him. Mindful, he breathes in; mindful, he breathes out. Breathing in long, he understands: "I breathe in long". Breathing out long, he understands: "I breathe out long". Breathing in short, he understands: "I breathe in short". Breathing out short, he understands: "I breathe out short". Feeling the whole body, I will breathe in, he practices "Feeling the whole body, I will breathe out", he practices "Calm the body, I will breathe in", he practices. "Peace of body, I will breathe out," he trains. Breathing in", he practices. "Feeling a pleasant feeling, I will breathe out." He practices. "Feeling mental formations, I will breathe in." He practices. "Feeling mental formations, I will breathe out." ", he practices. "Calm the mind, I will breathe in," he practices. "Calm the mind, I will breathe out," he practices. "Feeling the mind, I will breathe in," he trains. "Feeling the mind, I will breathe out." He practices. "With a joyful mind, I will breathe in," he practices. "With a joyful mind, I will breathe out," he practices. practice. "With a calm mind, I will breathe in", he practices. "With a calm mind, I will breathe out," he practices. "With the mind liberated, I will breathe in," he practices. “With the mind liberated, I will breathe out,” he practices. “Contemplating impermanence, I will breathe in,” he practices. “Contemplating impermanence, I will breathe out,” he practices. “Contemplating detachment from greed, I will breathe in,” he practices. "Contemplating detachment from greed, I will breathe out," he practices. "Contemplating cessation, I will breathe in," he practices. “Contemplating cessation, I will breathe out,” he practices. “Contemplating giving up, I will breathe in,” he practices. “Contemplating giving up, I will breathe out,” he practices. Mindfulness of the in-breath and out-breath, practice thus, make it so full, obtain great results, and obtain great merit. 2. And how is mindfulness of breathing in and out being practiced? How to make the Four Foundations of Mindfulness perfect? When, bhikkhus, a bhikkhu breathes in long, he understands: 'I breathe in long'. Breathing out long, he understands: "I breathe out long". Or breathing in short, he understands: "I breathe in short". Or breathe out short, he understands: " "With a calm mind, I will breathe out," he practices. "With the mind liberated, I will breathe in," he practices. “With the mind liberated, I will breathe out,” he practices. While contemplating the mind on the mind, bhikkhus, a bhikkhu abides ardently, awakening, mindful, in order to overcome covetousness and grief in the world. The practice, bhikkhus, of mindfulness of breathing in and out of out-breaths is not possible for a person who is not mindful and has no awareness. Therefore, bhikkhus, while contemplating the mind on the mind, the bhikkhu dwells ardently alert, mindful, in order to overcome covetousness and grief in the world. When, bhikkhus, does a bhikkhu stay ardently aware and mindful in order to overcome covetousness and grief in the world? When a bhikkhu thinks, "Contemplating impermanence, I will breathe in," he practices. "Contemplating impermanence, I will breathe out," he practices. "Contemplating dispassion, I will breathe in," he practices. "Contemplating dispassion, I will breathe out," he practices. "Contemplating cessation, I will breathe in," he practiced. “Contemplating cessation, I will breathe out,” he practices. “Contemplating giving up, I will breathe in,” he practices. “Contemplating giving up, I will breathe out,” he practices. While contemplating the dharmas on the dharmas, the bhikkhu dwells ardently with awareness, mindfulness, and in order to overcome covetousness and grief in the world. He due to the cessation of greed and grief, after seeing with wisdom, skillfully looks at (things with renunciation). Therefore, bhikkhus, while contemplating dhamma on dhammas, a bhikkhu abides ardently with awareness, mindfulness, and in order to overcome covetousness and grief in the world. Mindfulness of the in-breath and out-breath thus, cultivated thus, fulfilled, thus, makes the Four Foundations of Mindfulness perfect. 3. And this four mindfulness, how do the bhikkhus practice, make it perfect, make the Seven Enlightenment factors complete? Bhikkhus, while contemplating the body on the body, a bhikkhu abides ardently, awakening, mindful in order to overcome covetousness and grief in the world, while his non-coma-conscious mind is at rest. While its unconscious mindfulness is also established, the bhikkhus, meanwhile, the mindfulness factor of enlightenment is initiated with the bhikkhu, while the bhikkhu develops mindfulness of the enlightenment factor. Meanwhile, mindfulness of enlightenment factor is practiced by a bhikkhu to perfection. While dwelling with this mindfulness, bhikkhus, a bhikkhu with wisdom contemplates, thinks, and examines that dhamma. Bhikkhus, while dwelling with such mindfulness, a bhikkhu with wisdom contemplates, thinks, and examines that dhamma, while investigating the factor of dhamma enlightenment begins to arise, with him. Meanwhile, bhikkhus practice investigating the factor of enlightenment. Meanwhile, the dharma enlightenment factor is practiced by bhikkhus to perfection. Bhikkhus, while a bhikkhu with wisdom ponders, thinks, and examines that dhamma, non-passive diligence begins with him. While, bhikkhus, a bhikkhu with wisdom, contemplation, thinking, investigation of that dhamma, meanwhile, non-passive diligence begins with that bhikkhu. Meanwhile the enlightenment factor of effort is initiated in the bhikkhu. Meanwhile, bhikkhus practice diligently the enlightenment factor. Meanwhile, the enlightenment factor of effort is developed by a bhikkhu to perfection. Joy unrelated to matter is aroused in an diligent, diligent bhikkhu. While, bhikkhus, joy unrelated to matter arises in a bhikkhu who is diligent, diligent, while joy and enlightenment factor begins to arise in a bhikkhu. Meanwhile, the factor of joy and enlightenment is cultivated by a bhikkhu. Meanwhile, the factor of joy and enlightenment is practiced by bhikkhus to perfection. His body is happy with the mind and becomes peaceful, and his mind is also peaceful. Bhikkhus, while a bhikkhu with a joyful mind enjoys peace in his body, he is also at peace with his mind, Meanwhile, disdain for peace of mind begins to arise in the bhikkhu. Meanwhile, disdain for peace of mind is practiced by bhikkhus. Meanwhile, disdain for peace is brought about by the bhikkhus. A person whose body is light and peaceful, his mind is calm. Bhikkhus, while a bhikkhu has a light and peaceful body, his mind is concentrated, while the factor of concentration begins to arise in him. Meanwhile, the factor of enlightenment is practiced by bhikkhus. Meanwhile, the factor of enlightenment is brought to perfection by the bhikkhu. He with such a calm mind, looks well at (things) with the idea of ​​renunciation. While, bhikkhus, a bhikkhu, with such a concentrated mind, looks well at (things) with the idea of ​​renunciation, while the factor of equanimity begins to arise in him. Meanwhile, equanimity is practiced by a bhikkhu. Meanwhile, equanimity is brought about by the bhikkhus to fullness. Hey bhikkhus, while contemplating life on sensations ... (as above) ... contemplating mind on mind ... (as above) ... contemplating dharmas on dharmas. A bhikkhu abides, ardent, alert, and mindful with the aim of subduing greed and grief in the world, while his mindfulness is established, free from coma. Bhikkhus, while the bhikkhu's mindfulness is established without coma, the mindfulness factor of enlightenment is meanwhile initiated in the bhikkhu, the mindfulness factor of enlightenment meanwhile is developed by the bhikkhu. Mindfulness of enlightenment factor meanwhile, is brought to fullness by the bhikkhu. He abides with such mindfulness, contemplating, reflecting, examining that dhamma with wisdom, bhikkhus, while abiding with such mindfulness, he thinks, ponders, examines that dhamma. with wisdom Trach dharma enlightenment factor meanwhile is started to arise in the bhikkhu's practice. Tracing the enlightenment factor while going to fullness, non-passive effort begins to arise in him. Bhikkhus, while a bhikkhu with wisdom ponders, thinks, examines that dhamma with wisdom, and non-passive effort begins to arise in him, the enlightenment factor meanwhile begins to arise. arise in the bhikkhu. Enthusiasm for enlightenment is practiced by a bhikkhu. Enlightenment effort is made by the bhikkhus to fullness. For him diligence, energy, and joy are not related to the arising of matter. Bhikkhus, while a bhikkhu's diligence, energy and joy not related to matter arise, joy at the same time begins to arise in him. The factor of joy of enlightenment meanwhile is made perfect by the bhikkhu. His body, delighted by the mind, becomes peaceful, and his mind is also at peace, while disdain for peace of mind begins to arise in the bhikkhu. Meanwhile, disdain for peace of mind is practiced by bhikkhus. Meanwhile, despising peace of mind is done by the bhikkhu to fullness. A person who has a peaceful mind, at peace, his mind is concentrated. Bhikkhus, while he has a peaceful and peaceful body, his mind is concentrated, while the factor of enlightenment begins to arise in a monk. Meanwhile, the factor of enlightenment is practiced by bhikkhus. Meanwhile, the factor of enlightenment is brought to perfection by the bhikkhu. He, with such a concentrated mind, looks well at (things) with the idea of ​​renunciation, while the factor of equanimity begins to arise in the bhikkhu. Meanwhile, equanimity is practiced by a bhikkhu. Meanwhile, equanimity is brought about by the bhikkhus to fullness. Thus, bhikkhus, the Four Foundations of Mindfulness are developed, leading to the fullness of the Seven Factors of Enlightenment. 4. And, bhikkhus, how do you practice the Seven Enlightenment factors, make it perfect, make yourself fully liberated? Here, bhikkhus, The bhikkhus practice mindfulness of enlightenment factors, related to renunciation, related to renunciation, related to cessation, towards renunciation. Cultivate the chi... (as above)... ... (as above) ... practice disengagement, related to separation, related to separation of greed, related to cessation, related to renunciation. The seven factors of enlightenment, bhikkhus, are thus cultivated, thus fulfilled, and thus fully liberated by insight. 7. The Serpent EXAMPLE The Serpent's Example is a beautiful, and very special, sutta. The content speaks of profound insights into the teachings of the Buddha, towards sensual pleasures (kāmas), and towards the goal of the Master's teaching about the harms caused by the aforementioned attachments. Next, the Buddha presented the six bases of view, clinging to the five aggregates of clinging, which are mine, me, is my self; clinging to self and the world is permanent, permanent after death. It is clinging to these six bases of view that brings about rebirth from one life to another, including the sorrows, worries, and afflictions of the present life. Continuing, this sutra refers to the theory of no-self, which helps to eliminate the six bases of view, attain arahantship and nirvana. Next, the Buddha mentioned the problem of non-Buddhists distorting the Buddha's teaching of No-self as teaching nihilism. The Buddha expressed his attitude to the matter of praise and blame. Finally, the Buddha advised his disciples to give up what is not theirs. Such renunciation will bring lasting happiness and peace to oneself. Practice according to the teachings of the Buddha. Because it is by listening to the preaching of the Dharma that the disciples have the ability to witness the Holy fruit depending on the practice, depending on the practice, and be born in Heaven. I. Anttha's attachment to sensual pleasures is not an obstacle, and the Blessed One explained sensual pleasures as a hindrance in dharma with ten examples stating that sensual pleasures are more pleasant, less painful, more distressing, and more dangerous here. The bhikkhu Arittha, who arose in the wrong view, maintained that the use of the dhammas called by the Blessed One as a hindrance to the dhammas were really unobstructed. After the advice was ineffective, the bhikkhus presented it to the Blessed One and the Blessed One called Arittha to rebuke Arittha's evil views and officially confirm that sensual pleasures are a dharma obstacle for the practitioner. He used ten examples to confirm that sensual pleasures are the hindrances of the dharma, more pleasure and less suffering, more brains, and more dangers here. The World-Honored One used ten examples to demonstrate that pleasures are much less painful, brains are many, and the dangers here are more. The Blessed One taught that sensual pleasures are like a bone, a piece of meat, a torch of hay, like a pit of burning coals, like a dream, like a loaned object, like fruit, like a butcher's oven, like a sharp stick. The World-Honored One taught that sensual pleasures are likened to a snake's head, with less pleasure, more suffering, more brains, more and more danger. Bhikkhu Arittha not only misrepresented Me because of wrong self-grasping, but also destroyed himself and created much damage. This will lead to unhappiness and long-term suffering for that person. II. Harmful grasping of the dharmas. The Blessed One mentioned the harm caused by wrongly grasping the dhammas taught by the Blessed One. There are stupid people who don't study the Sutras of Praise, Explanation, Verses, Inspirational Speech, Like Speech, Origin, Dharma Tang, and Phuong Quang. After studying the Dharma, they do not clearly understand its meaning. They study the Dharma just because they want to criticize others, just because they want to enjoy arguing. They do not achieve the goal to which the study of the Dharma is directed. Because of their wrong grasp of these dharmas, they are led to unhappiness and long-term suffering. Like a person who wants to catch a venomous snake grabs it by the back or by the tail. The snake may turn its head and bite the person in the hand or in another part of the body, and the person may die or suffer near death. Why? For catching snakes the wrong way. Here too, studying the Dharma, grasping the wrong Dharma also leads to suffering and unhappiness. On the contrary, there are some good men and women who have finished studying the Dharma and contemplate the meaning of those dharmas with wisdom. These dharmas, because they are observed by wisdom, are clear. They study the Dharma not because they want to criticize others, not because they enjoy arguing, and they have achieved the goal to which they study the Dharma. These dhammas, held by the bhikkhus, lead to lasting happiness and peace. Why? For not holding wrongly the dharmas. Likewise, a person who wants to catch a water snake, he can crush the water snake with a cane with crutches. After crushing the snake with a cane with crutches, he or she can grasp the snake's neck. Even though a snake can bend its body around an arm or an arm or another body part, one cannot be bitten to death or suffer near death. Why? For skillfully holding poisonous snakes. Here too, those good men, because the bhikkhu holds the dhamma, the bhikkhu observes the meaning of the dhamma with wisdom. Therefore, the Blessed One exhorts the bhikkhus to understand the meaning of the Blessed One's teaching and uphold it. If someone does not understand the meaning of the Blessed One's teaching, he should ask the Blessed One or ask wise bhikkhus for guidance. III. The Blessed One preached the Dharma to the bhikkhus as a raft for crossing a river, not for grasping. The Dharma must also be abandoned, let alone illegal. The Blessed One determined that the Blessed One preached the Dharma, like a raft to cross, not to hold. For example, when a person goes to a large body of water, on one side, danger and fear, on the other shore is safe, there is no fear. But having no boat to cross, he gathered branches, leaves and trees, tied them to a raft, and relied on this raft to safely cross to the other side. When he crossed to the other side, he thought that the raft was elaborately built, and he regretted leaving it behind, so he put the raft on his shoulder and continued on. That action made people gossip, because it was not used in accordance with the use of the raft. He, when he has crossed to the other side, can pull the raft ashore, or submerge it in the water and continue following his work. And here the Blessed One uttered an immortal teaching, forever handed down to this day: "Bhikkhus, I preach the Dharma like a raft to cross over, not to hold. Monks, you need to understand the example of a raft, the Dharma must still be abandoned, let alone illegal." IV. Clinging to the six views is the self. Uneducated ordinary people, do not see the Saints, do not master the Dharma of the Saints, do not practice the Dharma of the Saints, do not see the True People, do not master the Dharma of the True People, do not practice practice the Dharma of the True Ones.. Viewing material things, seeing feelings, seeing perceptions, watching formations, seeing what is seen, heard, felt, perceived, attained, sought, and attained. thinking mind: "This is mine, this is me, this is my self", and any view, saying: "This is the world, this is the self, after death I will be permanent, permanent, will stay like this forever, What was once mine is no longer mine. What can certainly be mine, I certainly can't have it." He mourned, lamented, wept until he became restless. 2. There may be something unreal out there that can cause anxiety. Some people don't think like this: "What was definitely mine, is now definitely not mine. What can definitely be mine, I certainly won't have it." He does not grieve. , lamenting, crying until he lost consciousness 3. There is something unreal inside that can cause anxiety and distress. Here someone does not give rise to wrong views as follows: "This is the world, this is the world. ego. After I die I will be permanent, permanent, permanent. I will stay like this forever.” This person listens to the Tathagata or a disciple of the Tathagata preach the Dharma to eliminate all views, stubbornness, argumentation, prejudice, oppression, the cessation of all actions, the abandonment of all birth and medical conditions, the eradication of all craving and craving, leading to the dispassion of covetousness, the cessation of Nirvana? He does not think as follows: "I will certainly be destroyed, I will certainly be destroyed, I will certainly not exist." He does not mourn, lament, weep, beat his chest, and go 4. The World-Honored One asked a number of questions.Can you hold a property that is held to be permanent, permanent, permanent, and unchanging? - No! 5. Can you see a property that is held and that property held will be permanent, permanent, permanent? - No! No matter what property is held, that property held will be permanent, permanent, permanent, immutable, can stay like this forever 7. What argument can you hold on to, whose argumentative self is so grasped without giving rise to grief? - No! 8. Have you seen a self-referencing person that is so clingy that doesn't give rise to grief, suffering, grief, and brain? - No? 9. The World Honored One does not see any argument, but that argument is so attached that it does not arise sorrow, compassion, suffering, anxiety, and brain. 10. Do you guys have any opinion on what y'all think that he's just like that but doesn't give rise to melancholy, compassion, suffering, anxiety, and brain? - No! 11. Have you seen any medicine that you can see just like that without giving rise to sorrow, lamentation, suffering, grief, and despair? - No! 12. The World Honored One also did not see any medical ants that were just such that they did not arise sorrow, compassion, suffering, anxiety, and brain. 13. If there is a self, there is a self, if there is a self, there is a self. If the self and the self cannot be accepted as permanent, the view of this land - "This is the world, this is the self, after death I will be permanent, permanent", is that view completely stupid. Are not? That ant land is really thoroughly stupid. BECAUSE. The Buddha's view of no-self: Form, feeling, perception, mental formations, and consciousness are impermanent, painful, subject to change, it is not reasonable to properly contemplate the five aggregates of clinging: "This is me, mine, is my self." Whatever form, receive, perceive, practice, consciousness, past, future, present, internal or external, gross or subtle, inferior or superior, distant or distant near, all those dharmas are "this is not mine, not me, not my self." It is necessary to contemplate with wisdom as it really is. VII. Through contemplation of not-self leads to liberation. shop like that, see like that, The shravaka is weary of form, weary of feeling, weary of perception, weary of formations, weary of consciousness. Due to boredom should be separated from greed, due to separation of greed should be liberated. In liberation there arises wisdom knowing "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 coming back to this life." VIII. Characteristics the nature of a liberated taste 1. That bhikkhu is called the one who has removed the obstacles, that is, has eliminated ignorance, cut the root, made like a tala tree beheaded, unable to be reborn. in the future 2. That bhikkhu is said to have filled the trenches ie has eliminated rebirth and the rotation of birth and death 3. That bhikkhu has spit on the pillar, ie has eliminated thirst for craving. , has cut the roots 4. That monk has opened the locks, has cut off the five lower fetters... 5. Being a saint who has lowered the flag, has put down the burden, has no consequences, that is, has eliminated conceit. IX. The Buddha was misrepresented as advocating nihilism. Because the Blessed One said that such a liberated bhikkhu would not be traced by anyone. He added: "I say right now, a Tathagata cannot find a trace." Because at the time of preaching like this, some non-Buddhists misrepresented the Blessed One as advocating nihilism, exalting the annihilation, annihilation, and annihilation of sentient beings. The Blessed One denied such misrepresentation. In the past as well as now, the Blessed One spoke of suffering and the cessation of suffering. If anyone slanders the Tathagata, slanders the Tathagata, the Blessed One has no anger. If anyone respects and makes offerings to the Tathagata, the Blessed One has no joy or pleasure. The Blessed One simply thought, "This is what was once known. Here are the responsibilities I have to do.” Therefore, the Blessed One advised the monks not to get angry or angry if criticized by others. Think, 'This is something that was once well known. Here are the responsibilities we have to do.” X. The World-Honored One's advice: "Bhikkhus, what is not you, you should give up. Those who give up will bring lasting happiness and peace. Form is not yours, give up form. Life is not yours, give up life. Thoughts are not yours, give up thinking. Actions that are not yours, give them up. Consciousness is not yours, give up consciousness. If you give up form, feeling, perception, mental formations, and consciousness, you will have lasting happiness and peace.” As in this Jetavana forest, if one gathers grass, trees, branches, leaves, burn them or do as they please. The bhikkhus do not think that he collects us, burns us, and does with us as he pleases. Why? Because grass, trees, branches, leaves are not self, not the property of self. Also, what is not yours, give it up. Giving up on them will bring you happiness. And what is not yours? It is form, feeling, perception, action, consciousness. XI. The practical benefits of the Dharma preached by the Buddha. Because the Dharma is well taught by the World-Honored One, and is well-understood and well-understood, it helps practitioners to realize the four noble fruits, namely the fruit of arahantship, the fruit of non-return, the fruit of one-return, and the fruit of stream-entry. 1. The Arahant is the one who has ended the contraband or completed the practice, what should be done, the burden has been put down. The ideal has been achieved, the fetter of existence has been abandoned, liberated by right knowledge, the cycle of these beings cannot be shown. 2. The Real-returners are those who have cut off the lower five fetters, are born, enter and die here, do not have to return in this life anymore. 3. The First comers are those who have cut off the three fetters, have made me comb greed, hatred, and delusion, only in this life will once again destroy suffering. 4. The Savers are those who have cut off three fetters, no longer fall in the path of evil, decided to head to the main fruit. 5. Which Bhikkhus are those who are subject to practice, depending on faith, all of which are directed to Right Enlightenment. 6. Because the Dharma is well taught by the Blessed One, those who only have enough faith in the Blessed One, only have enough affection for the Blessed One, all of them are directed to the gods. 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.