P Symphony, beginning with the experience of enlightenment of Buddha Sakyamuni Conflict-ni ( Sakyamuni Buddha ), is the way or method ( magga ) to reach the enlightenment of Buddha. Buddha ( Buddha ) means enlightened, awakened completely from the binding and attachment of the world; And enlightenment ( bodhi ) is the awareness of beings and life by the eye of causality. As a person who is awake, his teachings or teachings are directed towards bodhi ( bodhi ) or fullness of sambodhi , nothing can be considered equal.
By his genuine efforts through meditation and contemplation, the Buddha became the first supreme enlightened being in human history. After himself realizing the path of enlightenment, the Buddha has guided the beings skilfully and subtly his experiences of enlightenment and the path that led him to that end. The teachings of the Buddha are therefore considered as enlightenment teachings or pathways to enlightenment.
II. THE CONTENT OF THE KINGDOM
The concept of enlightenment in Buddhism encompasses several meanings depending on the context in which it occurs. In this article, I would like to briefly present some of the important contents of the enlightened nature of Buddhism, through the experience or the path of enlightenment of the Buddha, as reflected in the Pali Canon.
1. THE MINISTRY IS ACHIEVED BY THREE MINH
The path of insight in Buddhism is manifested by the enlightened experience of the Buddha. According to the Pali canon, the Buddha's attainment experience is recognized by the enlightenment of the four rupa- jhānas , followed by the tevijjà in three consecutive consecuations of one night ( Sutra I, 41ff, 521, II, 817ff). Beijing Sa gift ( School Nikaya I, 93ff) function implies that the gain Ba Ming is the final result of the holy life. Many of the sutras in the Sutta and Siddhasa Sutras repeat this view.
The experience of attaining each of these is described in the following way: "Ignorance is destroyed once, Wisdom or the light of insight is born." ( Central Business , 54-57). Ba minh include:
(Ii) Thien-label ( dibbacakkhu or sattàna.m cutùpapàta ~ nà.na ): the wisdom of knowing the life and death of living beings, the paranoid , the noble, the beautiful , Lucky people, unhappy, are due to their business.
(Iii) Attentiveness ( aasavakkhaya ~ nà.na ): Wisdom sees clearly the reality of suffering and gonorrhea , the cause of their arising, the state of peace due to their absence, and the path leading to it. The cessation of them. This is the highest type of insight that gives complete emancipation to the meditator.
This wonderful empirical experience is expressed in the following sutras:
The first enlightenment realized by the Buddha is the knowledge of the rebirth or his past lives in the three worlds. In other words, regeneration is an aspect of samsara ( sa.msara ). The existence of beings at present is part of an unbroken chain of old and newborn births that have been going on for so many eternity in the past. This existence must be realized with wisdom so that no attachment can arise in the future. Thus the path to liberation from samsara is ended.
The second invention is the discovery of the effects of the law of karma (P. kamma; S. karma ), which dominates the lives of beings throughout the past present and future. This is another complementary aspect of reincarnation. In other words, by the end of the activities of creating karma, one progresses to the realization of Nirvana.
The third appeared last, as the natural consequence of the previous two. Its appearance is very strong and powerful to break the last of the reincarnation. It is explained as an understanding of the realities related to the Four Noble Truths or the Four Noble Truths ( Samyutta Nikaya V, 613).
The Buddha's realization of the three realizations was declared by a very impressive and condensed poem:
I seek but not meet,
The builder of this house,
Happiness, must be reborn.
Oh! The house builder (craving)
Now I saw you!
He does not build a house anymore.
Your arm (body) is broken, the
column (defilement) you have melted
Mind has passed away,
craving death.
( Dhammapada , 153, 154)
Thus, the enlightenment of the Buddha is the realization of the nature of human existence, the understanding of the cause and effect of man and the world. The purpose of enlightenment is liberation from the sufferings of samsara and the attainment of complete happiness, Nirvana.
2. THE MIND IS THE INTENTION OF THE BLESSINGS
Seen from another angle, the feeling-realization can be seen as the knowledge the Four Noble Truths of Scripture or the Four Noble Truths (P. Cattari Ariya Saccani; S. Catvari Arya-Satyani ) [ Samyutta Nikaya V, 614 ]. The Four Noble Truths include the suffering state of all existence or suffering ( dukkha ariya sacca ), the cause of the suffering of existence or dhamma ( dukkha samudaya ariya sacca ), the state of total absence of pain suffering or cessation of dukkha ( dukkha ariya sacca nirodhadhammam ) and holy path leading to the cessation of suffering or religion soles ( dukkha ariya sacca nirodhadhammam gamini-pa.tipada ).
Wisdom about the four noble truths is understood by wisdom: (i) birth, aging, death, sorrow, sadness, suffering, goodness, In general, the five aggregates subject to clinging are suffering; (Ii) insight into the cause of suffering is craving, the factor that leads to rebirth; (Iii) insight into the state of total absence of craving and suffering ( Nirvana ), and (iv) insight into the Path of the Eightfold Path, the path of ariya-atthangika-magga , [ Business Center I, 115-116].
The scriptures record that the Buddha's liberation process is initiated by the knowledge of the suffering nature of secular life; followed by heart happy resolutely wanted out of the state's secular life that suffering, and ultimately the attainment of Nibbana by way of meditation on the four truths St ( Central Business I, 366f; Mutual Ung Nikaya II, 185f; Anguttara Economics I, 260f). After a long process of practice full of trials, the Buddha finally succeeded: complete knowledge of the cause of all suffering and the path leading to the cessation of suffering. , And attain Nirvana (Pali: nibbana, Sanskrit: nirvana ). The insight that is the classic definition is enlightenment ( bodhi ) ( Central Business I, 373f). Buddha declares: "It is in the body long-range have thought with this idea, I proclaim the world, the cause of the world, the destruction of the world and the path leading to the destruction of the world ( Samyutta Beijing, I. 145-146). the world here is not merely the external world, which is used to refer to all the variables that bear damage ( Samyutta Nikaya IV, 96). I. 145-146). The world here is not merely the external world, which is used to refer to all the variables that bear damage ( Samyutta Nikaya IV, 96). I. 145-146). The world here is not merely the external world, which is used to refer to all the variables that bear damage ( Samyutta Nikaya IV, 96).
It is clear to see that the Four Noble Truths express a spiritual empirical method or examine an object as they really are: seeing an object, determining its origin, knowing its absence How, and methods to achieve that state. The Four Noble Truths are likened to the process of medicine before a disease: the disease, the cause of the disease, the state of healing, and the remedies. Likewise, Buddha as a physician in the practice of spirit ( Anguttara Economics II, 692; IV, 49) has pointed out to us about the four stages of a process of spiritual experience, beyond Get rid of all suffering: recognize the suffering nature of things in life, determine the cause of suffering, the absence of suffering, and the methods of eradicating suffering.
These four events are eternal truths that all human beings and beings on this planet and other planets must recognize. Because of the inability to be negated, these four events are called four sacred truths or ariya sacca . All four events should be considered equally important in a logical continuation. It means that the attainment of Nirvana can not be accomplished if the path of Nirvana is not present. Similarly, without realizing the cause of suffering, the absence of suffering is impossible. If suffering is not eliminated, Nirvana can not attain. But in reality, suffering is an undeniable reality. Their cause arises from poor human awareness and deeds. Nirvana is a state of total absence of suffering and the Noble Eightfold Path is the way to escape suffering. Therefore, the Buddha taught that the Four Noble Truths should be realized as follows: the reality of suffering requires the knowledge of pari ~ n ~ neyya , the cause of suffering that needs to be eliminated ( pahatabba ), the state of suffering complete absence of suffering must realize ( sacchikātabba ), and the path out of suffering must be practiced ( bhavetabba ) (S. V, 420; Samyutta Nikaya V, 612-613).
Not only is the limit value in the process of spiritual experimentation, towards liberation, the cognitive principle of the Four Noble Truths is also considered a formula that applies to all things perceived Kinh II, 33-34). Studying things in this way, one can eradicate one's delusions and see things honestly. Such truthfulness is called sammādi.t.thi or vijja . In Buddhism, the attainment of knowledge is also considered to achieve the ultimate goal, liberation from the suffering that is Nirvana ( Samyutta Nikaya II, 34).
Again, the Four Noble Truths must be understood by three means ( tipariva.t.tam ) and twelve actions ( dvàdasàkàram ). Three transmissions are the corresponding three perceptions pertaining to each of the Four Noble Truths, forming all twelve servings. The first knowledge is to recognize each Noble Truth as it is ( sacca ~ nà , nà thị). The second perception is to recognize what should be done about each of the kusala ( kicca , nna ), the truth about the state of suffering that needs to be understood . The cause of suffering needs to be eliminated , The state of total unhappiness must be enlightened, and the path to end suffering must be cultivated. The third opinion is to realize the fulfillment of what should be done ( kata ~ nà.na , testimony ). The Buddha declares this as follows:
And until now, these bhikkhus, in these four Noble Truths, with these three transfigures and twelve servings of such generosity, true knowledge has been cleverly purified in Me; Until then, this monks, in this world with Heavenly, Marvelous, Brahma paradise, with the masses Sa-band, brahmanas, gods and humans, I have just witnessed that We have achieved the supreme Chief Justice.
( Samyutta Nikaya V, 613-614)
In other words, enlightenment is the knowledge of the Four Noble Truths.
3. THE KINGDOM IS A PERFECT PERSONALITY
In the sentence-far behind League ( Ko'savyakhya, VI, 4), the Four Noble Truths are placed under two headings: cause and effect, or the Earth and the world (Samsara and Nirvana). The first and second truths are the reality of suffering and the cause of suffering. They represent causation in the field of samsara ( sa.msàra ) or in the world ( loka ). Truth Tuesday and Wednesday as the state of the entire absence of suffering and the path leading to freedom from suffering causal typical of Nirvana ( nibbAna nirva.na ), belonging to the Earth ( paraloka ). The first two truths are regarded as chemical characteristics of samsara ( sa.msara ) which is filled with cankers (P. asava ; S. À'srava ), and the two final truths as opposed to the two unspoken truths (P. anasava or S. anàsrava ) or liberated from gonorrhea . In short, the Four Noble Truths answer the following questions:
2. What is the fruit of samsara? pray ( dukkha ).
3. what is HR's Nirvana? Please answer is practice right path ( magga )
4. what is the fruit of nirvana? Please answer is the cessation of craving, defilement And ignorance.
In other words, enlightenment is the Knowledge of Cause and Effect. That is the knowledge of evil, akusala citta, wisdom is good and base good ( Central Business I, 112). The ten negative kamma is akusala, greed is an akusala citta. Ten good kamma is good, not greed is good.
4 . THE CHOICE IS A RELIABLE KEY
In the Four Noble Truths, the Noble Truth of the first and the second belonging to causal ( paticcasamuppàda ) ( Anguttara Economics I, 318). Dependent Origination is understood as working on all six forms of being in samsara (hell, ghost, animal, human, a-tu-la and heaven) and in the three worlds: ( Kàmadhàtu ), morality ( rùpadhàtu ) and formlessness ( arùpadhàtu ). The reason for this separation is the Buddha's insight immediately after he attained supreme enlightenment ( 1 & 2 Buddhist Scriptures ).
Is causal (P. Paticca-samuppāda, S. pratitya-Samutpada ) is relatively interdependent principles of all the phenomena of this world, from the tangible to the intangible, from matter to mind physical. The relative dependence of being is described by its relative condition as follows:
Because of this birth, the other birth.
Since this is not present, the other is not present.
Because of this, the other kill.
( Secondary Sutra II, 55-56, 119, 171, Second Sutra II, 453, III 222).
In relation to the existence of reincarnation of beings in the three realms of the six paths, conditioned origination is understood as the twelve paths of causation ( nidàna ), which are interrelated in the following way:
( Samyutta Nikaya II, 10; Anguttara Economics I, 318).
And so, the conditionedness comes back from the beginning. It is so that endless rotation in samsara from past to present and future. In the process of spiritual experiments, towards liberation, the Buddha emphasizes the three conditions, that is, the correction of ignorance, love and the hand. Eliminating these three conditions, the practitioner will surely break the chain of samsara and taste the liberation of Nirvana.
It should also be noted that since it is conditioned conditionality, the concept of the cycle of rebirth does not mean that ignorance is the first chain of samsara. Because of this, Buddhism does not recognize that there is one cause for the remaining causes. Therefore, ignorance is not without cause, nor is it the first cause. Ignorance of the gonorrhea or ( àsava ) as the nucleus. The Sutra says: "From the beginning of the gong or, there is the beginning of ignorance, from the passage of gonorrhea or the passage of ignorance." ( Trung Kinh Kinh I, 127). In other words, interdependence of twelve chain might start by chain craving ( ta.nha ), or even by cuisine ( ahara ) . There are four types of food: real food, real food, real and real food. (See Sutra II, 27-29, 180-185). These causal chains move in a ring without absolute start, and are not related to time or space. So we see that the Buddhist origins of Buddhism do not explain the origins of the world, but rather to confirm the things that arise in the world. This causal formula is also used to prove that the world is so relatively present that no object has an immutable entity. In other words, according to Buddhism if the world and all things have a real can the entity that is the principle of interdependence interdependence aka "y tha interdependent nature" ( Idapaccayata paticcasamuppàda ) ( Central Business I, 375). It means that the things of the present world are interdependent. Thus, the principle of dependent origination is considered the key to truth. In other words, when one realizes the truth of this truth, he sees the "truth" of all beings in the world. With the above reason, the Buddha has assimilated the knowledge of interdependent origination with the Buddha and the Dharma:
Main formulas answer the problem of human life ( Samyutta Nikaya II, 46) and the world, which are beings clinging either ( atthita ) or no ( natthita ) as the two extremes of conflicting ( Samyutta Nikaya II, 37, 140).
The Buddha was not the first in human history to discover the operation of the twelve chains on which he was the first to master them in his hands, and he cut off They are so fragmentary that they will never be able to bind Him to the suffering of the three realms of the six paths. Thus he was enlightened, and his enlightenment was enlightened on the principle of interdependent origination of dhammas.
In short, enlightenment is the knowledge of Causality arising through the Four Noble Truths. The knowledge of the twelve conditions, the beginning of the twelve causal factors (from this start the other start), the cessation of the twelve causes (from which the other kill, and the child The path leading to the cessation of the twelve causation (the path of the Holy Path of the Eightfold Path).
5 . THE SCRIPTURE IS THE SAME THOUGH
With the knowledge of the Four Noble Truths as well as the knowledge of the Causality of Dependent Origination, the practitioner will see clearly the three fundamental truths ( Tilakkhana ) of all beings that are impermanent ( anicca ), dukkha , ( Anatta ). Being and the objects of the world are only interrelated and thus they are impermanent birth and the origin of suffering. Except for enlightenment and Nirvana, nothing is derived without a chain of causes and conditions. What is suffering are empty, selfless, not self, not down property, can not do as we want ( Central Business III, 100; Samyutta Nikaya IV, 97). After seeing that, boredom ( nibbada ) arises in the mind of the meditator. Due to boredom, lust ( viràga ) appears. Because of the attitude of separation, one is freed ( vimutti ). The climax of this practice is liberation of knowledge ( vimutti ~ nadassana ) or complete enlightenment ( sambodhi ). ( Proverbs III, 155)
6. THE KINGDOM IS SEEN HOLY SHOCK
As the indispensable consequence of the Cause of Dependent Origination, the Buddha declares that there can be no permanent and unchanging entity including self, and all or any of those belonging to human or Man, matter, spirit or phenomena, can not be identified with the permanent self because, in that case, it is conditioned and also subject to change. Human components are only temporary , so humans should not cling to them and not think of them as "this is mine" ( eta.m mama ), "this is me "( Eso 'ham asmi ) and" this is my self "( eso me attà ) [ S. IV. 2ff; Comparative Economy IV, 82].
The Buddha realized that falling love is the main cause of worldly suffering, and the best way to eliminate this self-attachment is to realize that there is no permanent self. The view of the self is the source of all suffering of human life. Contrary to the tendency to respect the ego of the world, the Buddha's teachings hold that all things including beings are non-self and all components of a human being dependent on the law of dependent origination. There is no such thing in man or in man without this common law.
7. THE PERIOD WHICH IS THE FRENCH OF THE FRENCH?
The concept of "no" (P. su ~ n ~ natà, S. sùnyatà ) in Buddhism is not entirely empty. It is a term used only the absence of ego ( Samyutta Nikaya IV, 97; Central Business III, 100). From the theory of Dependent Origination, all phenomena arise, exist and disappear and become different, etc. . Are formed by a series of conditions. That is, they are only present in the bondage relationship. They seem to be "real" in the face of "phenomenon" but "not real" in "salvation." When you realize the dharmas are not self, you will realize the emptiness of dhammas. No ( sùnyatà) is standing or going up "on"
8. THE KING IS A TRUE TRUE
From a different point of view , enlightenment in Buddhism also means the knowledge of the "nature" of all things (P. yathàbhùta- ~ nàadassana , S. yathàbhùta.mj ~ nànadar'sana ) . That is, to see things as they really are, without ever adding any impetus or attribute to them. The Mahayana scriptures, especially the Lotus Sutra, have in fact developed the cognizance of the nature of things into the principle of "cross-market": (i) as visions, (ii) as (Viii) such as vision, (v) such as visibility, (viii) such as vision, (viii) Newspaper, (x) as the end of life. The moral value of the way things are perceived by their nature is, It lies in that it helps the non-attachment to the external world and the world of emotions and their reactions. As a result, he can live freely in his life, free from all bondage. Once bound is no longer, the mind of the yogi is liberated and that liberation is accomplished by wisdom.
9. THE PRACTICE IS THE MAHANAN, MA, SI
According to the Buddha, our six faculties and their objects are burning with three flames of lobha , dosa and moha . The purpose of the spiritual empirical pathway in Buddhism is how to extinguish those fires. Theory of three flame is mentioned first in the third sermon of the Buddha, The Adittapariyaya Sutta ( Dictionary of Pali Proper Names , page 247) or Beijing caught fire ( Aditta Sutta in Samyutta Nikaya IV, 33- 40). The term used in Pàli literature is more literal than the literal meaning of the word. Ma here does not mean the devil or evil as in the economic Jataka has mythologizing, but to allude to the "death" ( Samyutta Nikaya I, 283; Dhammapada , verse 46, 47, 48 , 287; Business Class , verse 357, 587 etc ...) and more importantly the negativity ( kilesa ) ( Business Class , verse 166; Dhammapada , verse 37, 276, 350). In that context, the concept of enlightenment here does not mean winning foreign ghosts, demons troops outside, which is winning the pirates defilements and afflictions in the center ( Central Business I, 360; Beijing Tap , shelves 425-449). 283; The Dhammapada , shelves 46, 47, 48, 287; Business Class , verse 357, 587 etc ...) and more importantly the negativity ( kilesa ) ( Business Class , verse 166; Dhammapada , verse 37, 276, 350). In that context, the concept of enlightenment here does not mean winning foreign ghosts, demons troops outside, which is winning the pirates defilements and afflictions in the center ( Central Business I, 360; Beijing Tap , shelves 425-449). 283; The Dhammapada , shelves 46, 47, 48, 287; Business Class , verse 357, 587 etc ...) and more importantly the negativity ( kilesa ) ( Business Class , verse 166; Dhammapada , verse 37, 276, 350). In that context, the concept of enlightenment here does not mean winning foreign ghosts, demons troops outside, which is winning the pirates defilements and afflictions in the center ( Central Business I, 360; Beijing Tap , shelves 425-449).
Pali scriptures listed the ten major ghost teams that every practitioner seeking enlightenment must struggle to destroy. Second is mischief, third is hunger and thirst, fourth is craving, fifth is mediocre, sixth is fear, seventh is suspicion, eighth is craving Stubbornly, ninth is the reward of honor, and the tenth is self- importance, destroying others ( Kinh Tap , 436-439). These ghosts reside in the human heart, blocking the enlightenment of the meditator. The appearance of the Mara before the hour of the Buddha's attainment of supreme enlightenment is the appearance of the ten sorrowful enemies that the Buddha has won through meditation.
Hence, the struggle with vipassana is the regaining of mind, controlling the defilements ( kilesa ), eliminating the obstacles ( nìvara.na ) that prevent the path to liberation . The scriptures describe that the Buddha had won the army with the sword of wisdom ( Kinh Tap , 443, Dumb , 40). Thus, it can be said that enlightenment is the maiden vow of mind, extinguish the fire of greed, delusion of fetters, liberation of birth (the causes of rebirth), realize Nirvana the provincial.
III. THE WAY TO THE EXCITATION
If the Buddha is an enlightened person, not a God or a creator, what he is able to accomplish and realize, of course, others can achieve and do. But achieved by how? The simple answer is to boldly set footsteps firmly on the ancient path that Buddha passed. It is the path: to acknowledge suffering as a reality, to trace the source of suffering, to feel the state of distressed absence, and to take the path of suffering. It is the path that leads to the end of suffering, from the world of birth to the world of inferiority, from enchantment to consciousness.
Classics written after giving up two extremes: the passionate in the fitness ( kamasukhallikanuyoga ) and the self-propelled its size ( attakilamthanuyoga ), Buddha was determined to follow the Middle Way ( Majjhima pa.tipada), which Is the sacred path of the eight branches ( Sutta V, 611). This path can be summarized in three characteristics: gender ( sila ), concentration ( samadhi ) and wisdom ( pa ~ n ~ na) [ Central Business I, 660). The eight divine paths include sammà di.t.thi , sammà sankappa , sammà andcà , sammà kammanta ,
The method of cultivation is divided into three groups purity ( tisikkha ), namely: (i) Property Studies ( pa ~ n ~ na ) ie including right understanding and right thought, (ii) Gender Studies ( sila ) News including right speech, right action and right livelihood, and (iii) to study ( samadhi ) ie including right effort, mindfulness and right concentration ( Central business I, 660). The path to enlightenment of a righteous person is composed of the eight elements as mentioned above, while the path of the arahant is composed of ten parts consisting of the eight parts plus two parts. Rest ( sammà ~ na.na ) and right liberation ( sammà vimutti ) ( Central Business III, 245; Anguttara Beijing IV, 563). Therefore,
Right View is the most important element in Buddhism ( Middle Ages III, 238). Historically, Buddhism originated from the ultimate enlightenment of the Buddha under the Bodhi tree in Bodhgaya. In terms of cause and effect, it can be said that Buddhism began to take shape when Prince Siddhattha, the future Buddha, witnessed three phenomena of life: an elderly person, a sick person, and a dead person. Through this situation, he realizes the truth of dukkha , the first truth of the Four Noble Truths, and this realization is nothing but Right View or Sama Di.t.thi , The first step of the Noble Eightfold Path.
This right view or right understanding ( Sammàdi.t.thi ) urged him to give up the secular life soon, to seek the other three truths, which are the causes of suffering, Nibbana and the child. The way out of suffering. After six years of practice with many trials, he eventually attained liberation of knowledge ( Vimutti ~ nadassana ). The process of ultimate enlightenment, therefore , begins with the knowledge of knowledge ( Sammàdi.t.thi ) and terminates with the liberation of knowledge ( Vimutti ~ nàadassana ). The liberation of knowledge is also synonymous with complete enlightenment ( sammāsambodhi ), the highest level of insight that a practitioner can attain. After the successful completion of the path of suffering, the Buddha declared: "As before,
Right Mindfulness ( sammàdi.t.thi ), the first realization of enlightenment , needs to be cultivated and accumulated with the help of the outside as well as the wisdom of the person ( Sutra , No. 644). This enlightened view is the essential basis for the disciple to gather and develop to free himself from the cycle of reincarnation. It is realizing three nature or characteristics of life ( tilakkha.na ) are impermanent ( anicca ), suffering ( dukkha ) and not-self ( anatta ) ( Central Business I, 313-315, 510- 511). This knowledge reduces the attitudes of "I am" my " abhijjà " attitudes "as" as well as the hatred ( vyāpàda ). In the path of the eight saints, right view leads to right thinking and in this way leads to right speech, right action, right livelihood, right concentration, right mindfulness and right concentration. Spiritual achievements such as peace of mind can help yogi escape the domination of the world, towards attitudes and dispassion liberation ( Central Business I, 316).
Enlightenment or knowledge leads to ultimate liberation, which is the manifestation of the highest attainment of the virtuous life. It is right mind ( ~ nà.na ) or holy wisdom ( pa ~ n ~ nà ). In reincarnation ( sa.msara ) it temporarily non-existent, due to ignorance ( avijja ) or the absence of proper knowledge. Thanks to that, beings find salvation. In other words, thanks to the existence of the intellectual process of reincarnation of an individual through the operation of the cankers ( asava ) severed or destroyed altogether ( Central Business II, 300). Coming here, the saintly disciple has accomplished the ten-way liberation.
However, there are some sutras that mention enlightenment as the inevitable result of other disciplines beyond the eight paths. Such Samyutta Beijing says that thanks to the practice of the Four As Italy Tuc ( iddhi-Pada ) that Tathagata is called the Arhat, Career Enlightenment ( Samyutta Nikaya V, 423). Also in business Samyutta , in another passage, the Buddha affirmed thanks to the development of Nam ( pa ~ ncindriyani ) ( Samyutta Nikaya V, 312, 361) or practicing Seven Bodhi Part ( satta bojjha " ivory ) that ordinary beings become enlightened ( Samyutta Nikaya V, 201-202).
Later on, the number of teachings was increased to thirty-seven dharmas ( sattati.msà bodhipakkhiyà dhammà ) ( School of the First Sutra , 614). With the development of Mahayana Buddhism, the Three Perfections ( Paramita) and Land (Bhumi ) is also seen as the path to enlightenment (See Products The Venue in Flower Sutra ). Then gradually, the path of enlightenment is multiplied into eighty-four thousand disciplines, a figure representing large numbers can not be counted. That is, according to Mahayana Buddhism, the path of enlightenment is not limited, ready to receive all sentient beings free of suffering from the fire of three realms.
FOR. CONCLUDE
If understood in psychology and epistemology, enlightenment is a process of transformation. Transformation can take place in four dimensions: knowledge, emotion, attitudes and behavior. First of all is the transformation of knowledge : avijjà is replaced with wisdom ( vijjà = pa ~ n ~ nà ). Second is the emotional transformation: the attitude of fear and anxiety is replaced by tranquility and detestation; Suffering with happiness; Greedy, stingy is replaced by generosity, willing to help others; Selfishness or selfishness is replaced by selfless selflessness, etc. ... Third is transformation in attitude: attachment is replaced by greed; Hatred by friendship; Evil heart with love. The fourth is the transformation of behavior: deprivation is replaced by giving; Lazy by dynamic;
Four aspects of transformation are interdependent, such as pa.ticcasamuppada . It means that the transformation of knowledge can lead to emotional transformation, which leads to changes in attitudes and behavior, in order to have a clean and peaceful life in mind. Think, say, and act.
Buddhists who practice the path of enlightenment are to make themselves happy and bring happiness to others in the present. Depending on the level of insight, happiness results in more or less. The Buddha said: "Only partial practitioners, only partial accomplishment, full practitioners, full accomplishment." ( Chapter I, 422). Similarly, the Samyutta Sutra , 315, reads: "Whoever completes, is full,
In short, different from and beyond the salvation of other religions, enlightenment in Buddhism is not something mysterious or supernatural. It is just a comprehensive transformation of knowledge, emotions, attitudes and behavior. Enlightenment can thus be attained or experienced right in this life when the true endeavor of the individual is invested and performed properly. As the enlightened being realized in this miserable life, at this present moment, enlightened people still live in the world as people, having daily necessities, fulfilling their duties But, he is not like the secular, in that he is completely free of personal attachment, narrowness, selfishness; On the contrary, he lived with altruism, did not cling to everything in life. ( Chapter IV, 444). His mind is thus described by the business as a bird flying over the blue sky without leaving a trace! . END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT .VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.22/4/2017.
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