CENTRAL TEACHING LEARNING . The Five Lower Feathers OR MALUNKYAPUTTA The five lower fetters (Olambhàgiyàsam-yoyanà) — body view, doubt, the precepts of prohibition, desire, and anger — are the fetters that bind people to samsara. Only by escaping from the lower fetters, can we expect to attain Sainthood. The Blessed One asked the bhikkhus if anyone had upheld these five lower fetters, and at that time the Venerable Mālunkyaputta replied that he had observed and maintained these five dharmas, but was used by outsiders as the simile of an innocent child lying on his back, without himself. , when there is no personal opinion; do not know the dharma, from where can arise doubts for the dharma; no precepts, time from where can arise the world's prohibition in the world; no desire, from where it can arise lust in the sex; If a child lying on his back does not know sentient beings, From where can it arise in the courtyard? In the face of such criticisms, the Buddha taught the answer that a child lying on his back, although not having a present body view, does indeed live latently in it. Even though no doubt arises, doubt lives latently in it. Although there are no precepts, the precepts of the prohibition live latently in it. Although there is no lust, lust lives latent in it. Although there are no sentient beings, there is a latent anger in it. At the request of the Venerable Ananda, the Blessed One began to teach about the five lower fetters. First of all, the uneducated ordinary people who do not see the Saints and the Sages, are not well versed in the Dharma of the Saints and the Egos, do not practice the Dharma of the Saints and the Egos, and live with their own bodies. obstinate antagonism, is dominated by the body view, not as real wisdom the detachment from the body view has arisen. Therefore, this position's body view is solid, not subject to humiliation, becoming a lower fetter. In the same way with regard to doubt, with respect to the precepts of prohibition, with respect to lust, with respect to anger, the five lower fetters of this position become solid, not subdued, become the lower fetters. On the contrary, for the learned saintly disciples, this person comes to see the saints, the true people, tames the dharma of the saints, the true people, practices the dharma of the saints, the true people, not be influenced by the five lower fetters, not by the five lower fetters. This position as real knowledge of the renunciation of the lower fetters arise. Thanks to that, the five lower fetters with the fetters are subtracted. The Buddha then explains the path leading to the abandonment of the five lower fetters. That path needs to be practiced in order to know, see, and eliminate the five lower fetters. Like a large tree standing upright with its core. If a person does not hew the inner bark, does not cut the tree trunk, it is still possible to hew the core of the tree; such a thing does not happen. Likewise any path, which leads to the elimination of the five lower fetters, if not practicing that path, then there is no hope of being seen, understood or destroyed; such a thing does not happen. And which path, which path leads to the elimination of the five lower fetters, if that path is practiced, the five lower fetters are known, clearly seen, or destroyed; such a thing happened. Then the Buddha used two parables to highlight the need to practice that path, that path. For example, for a large tree, standing upright, with a core, that person, after hewing the inner bark, after hewing the tree trunk, will hew the core of the tree; this happened. For example, the Ganges River is full of water, and the crow can drink it. Then a sick man came and thought thus: "After crossing the Ganges, with my hand I reached the other side safely." But he cannot wade across the Ganges. In the same way, anyone, when he hears the teaching of the Dharma for the elimination of the five lower fetters, if his mind is not excited, has no faith, has no abiding, has no direction, then he should be looked at. like the sick man. For example, the Ganges River is full of water that crows can drink. Then an athlete came and decided with his hand, crossed the Ganges and safely reached the other side. Likewise anyone, when being taught the Dharma to eliminate the five lower fetters, if his mind is elated, pure, abiding and towards the time he is considered like the other athlete, capable of eliminating the five lower fetters. Then the Buddha presented the path leading to the abandonment of the five lower fetters. Here, a bhikkhu, by abandoning the upadhi, by abandoning unwholesome dhammas, by pacifying his body from evil conduct in an all-round way, is separated from sensual pleasures, detached from unwholesome dhammas, and attests. and stay in the first meditation, a state of bliss born of seclusion, with four thoughts. He correctly contemplates all forms, all feeling, all perceptions, all practices, and all consciousnesses as impermanent, painful, like a disease, like a tumor, like an arrow, like an unhappiness, like an obstacle, like an obstacle. the enemy, such as destruction, is empty, is not-self ... This position frees the mind from those dharmas (ie the five lower fetters). Having liberated his mind from those dhammas, he concentrates on the deathless precept (amata dhàtu) and thinks: "This is stillness, this is wonderful, this is the peace of all formations, the renunciation of all birth and robes, the cessation of craving, the separation of covetousness, the cessation of all actions, and the cessation of Nirvana." If he abides firmly here, he attains the cessation of defilements. If he has not attained the cessation of the defilements, then due to his greed for the Dharma and his delight in the Dharma, due to the cessation of the five lower fetters, he will be reborn there, enter Nirvana, there is no need to return. this life again. This is the path, this is the path leading to the end of the lower five fetters. Similarly, the Male-stilts kill the four, testify and stay in the second Zen… witness and stay in the third Zen, etc., and stay in the fourth Zen. Surpassing all forms of thought, witness and stay in the land of Boundless Space, ... witness and stay in the Land of Boundless Consciousness, ... witness and stay in the Land of No possessions. He correctly contemplates all forms, all feeling, all perceptions, all practices, and all consciousnesses as impermanent, painful, like sickness, like a tumor, like an arrow, like misfortune. as disease, as enemy, as destructive, as emptiness, as non-self. This one liberates the mind from those dhammas. He concentrates his mind on the precept of immortality, and thinks: "This is tranquillity, this is wonderful, that is, the serenity of all formations, the relinquishment of all birth and robes, the cessation of craving, non-greed, the cessation of craving. cessation, Nirvana". If he abides firmly here, he attains the cessation of taints. If he has not attained the cessation of the defilements, then due to his greed for the Dharma and his delight in the Dharma, through the cessation of the five lower fetters, he will be reborn there, enter Nirvana, not there. back to this life. This is the path, this is the path leading to the end of the lower five fetters. Finally, Venerable Anam asked the Buddha that this is the way leading to the cessation of the lower years of the fetters, how is it due to practice that some bhikkhus realize liberation of the mind, some realize wisdom? rescue. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.