Buddha Shakyamuni  
30.

2nd 22nd in Jetavana and Pubbara (in -568) -

The Buddha says Satipatthana sutta [1]

In the spring of 568 BC, in the Kammasadhamma capital of Kuru, about 300 km west of Sàvatthi, the Buddha speaks the four foundations of mindfulness for over 300 masters and a large number of local audiences. This is a very important way of meditation practice (Vipassana). The Buddha speaks the Four Foundations of Mindfulness to help one cultivate a pure mind and body, overcome all sorrows, attain wisdom and attain liberation. Satipatthana is the four topics that need careful contemplation and clear memory. The Buddha said:

- Dear teacher, you should go to the forest, go to the stump, go to the empty house, and sit cross legged, vertical back, stay mindful in front. Then the teacher started on the following four topics:

1-Body on itself,

2-experience life,

Self-centered mind,

4-French on the French,

With enthusiasm, alertness, mindfulness, in order to eradicate craving, anger, and sorrow in life.

What is self-contemplation?

Long breathless breathing, long breathing insight.

Exhale long, wisdom out breathing long.

Shortness of breath, short mind breathing.

Exhaling short, wisdom short breathing out.

Breathing in with the feeling of air all over the body.

Exhale with the feeling of air pervading the body.

Breathing in with the pure sense of peace.

Exhale with a pure sense of peace and calm.

When walking, sitting, eating, eating or whatever you do, you also stay awake in your actions, knowing what you are doing.

The teacher scrutinizes this body, below from the foot upwards, up to the hair, covered with skin and filled with various impurities: "In this body, this is the hair, hair, nails, teeth, skin. Meat, veins, bones, kidneys, marrow, heart, liver, diaphragm, spleen, lungs, intestines, intestinal membranes, stomach, bowel, bile, sputum, blood, sweat, fat, Tallow, saliva, mucus, urine. " All are impure, impermanent and will perish.

This contemplative teacher is the country is the wind country meeting. When the four elements disintegrate, there is nothing called the body.

The master of the body after death, dull, foul, disintegration.

Such as monks live contemplating the body in the body internally [2] , or foreign body in the body shop [3] , or contemplating the body in both internal and external bodies; Live mind awareness arising on the body, or living on the body of the mind abolition; Or living on the abiding nature on the body. "There's this body," but he lives mindfulness to achieve right knowledge, insight is impermanent body [4] , is selfless [5] , is nirvana [6] . And he lives not to rely on, no attachment to the body [7] . Hey, monks, so are monks living body contemplation on the body.

What is life on life?

When the feeling of longevity, wisdom has a sense of longevity.

When feeling happy, wisdom has a sense of pleasure.

When the feeling of unhappiness does not feel good, wisdom has feelings of unhappiness.

When sensation of distressing feeling of material, wisdom has a sense of distress feeling of material.

When feelings of feeling distressed in the spirit, wisdom has feelings feeling distressed mental.

Thus, bhikkhus live on life expectancies; Or live on the longevity; Or living on the internal and external life; Or live on the nature of arising on the feelings; Or live on the mind of the killer on the life; Or live on the nature of being abolished on the feelings. "Yes, this life", but he lives to stay mindfulness to reach the right mind, all insight knowledge is impermanent, is not self, is nirvana. And he lives without refuge, not attached to sensations. Master, that is, bhikkhus live on life expectancy.

What is self-centered mind?

When the mind is greedy, the mind has attachment.

When the mind does not greed, knowledge of mind does not greed.

When the mind has a yard, knowledge of mind has a yard.

When the heart is not the field, the knowledge triMind does not pitch

When the mind is not determined, intellectual triThe mind is not determined.

When concentration, wisdom triConcentration.

When sad heart, wisdom triMind is sad

When mind worry, intellectual triMind is worried

et cetera ...

Thus, the bhikkhu conducts inner mindfulness, or mindfulness in the external world, or meditates on the external mind; Or living on the mind, arising on the mind, or mind abiding on the mind, or mind abiding birth on the mind. "There is a heart here," but he lives to stay mindfulness to reach the right mind, the knowledge of mind is impermanent, is not self, is nirvana. And he lived without refuge, without attachment to the mind. Hey teachers, so are monks living mind on the mind.

What is the law on the French?

For 5 hind feet:

When inner arises  greed , introspective insight arises craving.

When the mind is no longer desire, intellectual tri-mind is no longer craving.

When inner energy arisen  anger , intellectual tri-mind arising anger.

When there is no anger inside, inner wisdom has no anger.

When inner thoughts arise  , deep insight meditation arises peacefully.

When introspection is no longer deep, insight tri no introspection.

When inner arisen  agitation , inner insight arises agitation.

When introspection is no longer, intellectual tri-introverted is no longer pretentious.

When introspection is born  doubtful , inner wisdom is born skeptical.

When the mind is no longer skeptical, the inner wisdom has no doubts.

So he lived in the French law enforcement, or law enforcement on foreign affairs, or law enforcement on the internal and external; Or living on the nature of arising on the French, or abiding on top of the law, or abiding on the kill on the French. "There are dharmas here," but he lives to stay mindfulness to reach the right wisdom, the knowledge of the dharmas are impermanent, is not self, is nirvana. And he lived unattended, not attached to anything in the world. O monks, so are monks living lawfully on the French, for the five hindrances.

For the five aggregates:

In the case of  identity , intellectual property is impermanent, is not self, is nirvana.

For  life , wisdom of life is impermanent, is not self, is nirvana.

For  thought , intellectual property is impermanent, is not self, is nirvana.

Against  onions , intellectual knowledge is impermanent, is not self, is nirvana.

For prior  knowledge , intellectual knowledge is impermanent, is selfless, is nirvana.

Thus,  the five aggregates are impermanent, are not self, are nirvana.

For 6 inland foreign:

When the  eyes see color , craving for birth, insight knowledge craving.

When the eyes see color, craving is not born, insight knowledge is not craving.

When  headphones heard , craving for birth, insight knowledge craving.

When the ear is heard, craving is not born, insight knowledge is not craving.

When the  nose sniffs , ...

When  tongue tasted , ...

When  body contact , ...

When  knowing knowledge , ...

Thanks to such insight can  maintain the bases in a confidential way .

For 7 Enlightenment:

When the interior is no  mindfulness enlightenment , insight no mindfulness enlightenment.

When there is insight,

When inner achievement of mindfulness, the knowledge of attainment of attainment.

For  Truth, Effort, Hy, An, Dinh, Equality .

Thanks to such insight, the practice of 7 new Enlightenment can be accomplished.

For 4 Truths:

Contemplation of  Suffering to understand clearly the types of suffering.

Mindset on  Tap to understand clearly the cause of suffering.

Contemplation of  Killing for a clear understanding of nirvana.

Contemplation of the  Dao to understand clearly the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Effort, Right Effort, Mindfulness, Right Concentration.

Then the Buddha concluded as follows:

- Master, who practiced this Four Noble Truths  for seven years, he can witness one of the following two: One is the Right Mindfulness in the present; Secondly, if there is residual y, then the result will also be Infinite . Hey teacher, no need for seven years, a person who practicing this Four Mindfulness in six years ... for five years ... for four years ... for three years ... for two years. For a year, he can witness one of the following two: One is the Right Mindfulness in the present; Secondly, if the residual y also results in Non-return. This gentleman, who does not need a year, who practiced the Four Noble Truths for six months or seven days, can also attain one of the following two: One attains Right Mind in the present; Secondly, if the residual y also results in Non-return. Hey teacher, this is the only way, Leading to the purity of beings, beyond the mournful, eradicate suffering, achieve the Chief, realized Nirvana. That is the Four Resurrections .

The Buddha's lecture is finished, the monks celebrate the religious life worship teachings.

The next day, after Venerable Ānanda coincides with the Buddha's teachings, Venerable Assaji says that the Buddha has taught the four foundations of Mindfulness several times, but this is the first time he has synthesized and summed it up as a sermon. Neat, full and most philosophical. Venerable Sariputta says the four foundations of Mindfulness are very precious and important, the masters should memorize it for daily practice.

Ms. Sundarì was buried in Jetavana to slander the Buddha. [8]

In Sàvatthi, the prestige of the Buddha is rising, the reputation of the Buddha is ringing, everyone rushes to the Jetavana monastery offering and listening to the Dharma. Foreigners feel their prestige and interests are deteriorating, gathering together to discuss ways to save the situation. They say to each other:

- Since the days of Gotama appearances at Ragagaha and in Sàvatthi are two major cities today, our prestige and interests have been declining. People almost forgot our presence in these two places. We must seek to eradicate Gotama's reputation.

- Yes. Let's discuss this with the Sundarì female witch, who is both smart and beautifully attractive. She can help us succeed in this case.

Then they invited Ms. Sundarì to a meeting, discussing a plan to make people suspicious of the Buddha's involvement with Sundarì. When people began to discuss about this, the foreigners decided to kill the monopoly. They hired two duels to kill Sundarì and buried her body in the heap of flowers with the Buddha in Jetavana. They finished pretending they were searching for Ms. Sundarì all over, and announced that Miss Sundarì had gone missing. They asked to see King Pasenadi and said:

- Last King, Sundarì recently went to Jetavana often heard French, sometimes she stayed up late. From this morning we let her go looking for her everywhere. So please allow us to search for you in the Jetavana area.

Allowed by the king, they entered the Jetavana search and found Sundarì's body buried in the heap of flowers near the Buddha's wounds. They announce to everyone and propagate as follows:

- There is a recent rumor that Gotama has been linked to Sundarì, probably a Gotama student who wants to kill Sundarì to silence the world.

The public also condemned the mendicants, claiming that the mendicants killed Sundarì. The messuites reported this to the Buddha, or Buddha said:

- So do you protest against them?

Then the Buddha said shelf:

"Who propaganda false:

"The story is not sure,

"There is no security do,

Both after death

"Born into hell

"This evil temple returns." (Dhammapada, vol. 306)

King Pasenadi very trust the Buddha, do not believe the message of the pagan, to the underground investigators. Just a few days later, the duo killed Sundarì were arrested with full evidence, when they went to the bartenders share bonuses, drunk and quarrelsome quarrels. After being arrested in the temple, they named the religious leaders who had hired them to do so. King Pasenadi punished these pagans who had to travel around the capital, saying:

- It is we hire someone to kill her for slander Sundari ascetic Gotama. Gotama and his disciples were not at fault.

King Pasenadi to Jetavana monastery visits the Buddha, celebrate the Buddha and the congregation just escaped. The Buddha thanked King Pasenadi, and said:

- Great king, jealousy and hatred are two poisonous snakes can bite deadly bite that can also die yourself. Cultivators need to eradicate jealousy and hatred in their minds. May the king introduce and reduce the crime of offenders.

Within the next two days, people in the capital knew the truth about the pagan conspiracy. The prestige of the Buddha and the Sangha is higher.

Buddha caring for a mendicant suffering from cholera [9]

One day the Buddha, together with Venerable Ānanda, visited the abbots of the mendicants in Jetavana. Nearly a small amusement smells bad smell rushed out uncomfortable. The Buddha and Venerable Ānanda came in and saw a mournful, mournful, mournful, mournful mourner. The Buddha stepped to the side and asked:

- What is the disease? How long?

- Buddha, children with dysentery had 2-3 days and not less.

- So who's taking care of medicine for me?

- Lord, do not!

- What's wrong? No teacher to care for you?

- Lord, the teacher must go begging alms. A few days ago I was going out alone to wash alone, but today I can not stand up.

Buddha asked the monk Ānanda to collect water. The two teachers wash and clean clothes for the mendicant. Then they put the teacher on the bed. Buddha and teacher Ananda swept the wash in the stinky smell and brought laundry to laundry.

That afternoon, during a meeting in the lecture hall, the Buddha asked:

" Teacher, do you know that a seriously sick teacher is in there?"

- Buddha, we know.

- He is so sick, why do not you stay with him today to take care of him?

- Well, we must go begging alms.

- Mendicants, we have left the family, no father and mother-in-law care for us as at home. If we do not care for each other, who will care for us? Whenever anyone is sick, whether he is a teacher, a friend or a student, we must take good care of him until he is fully healed. Hey teachers, if the Tathagata sick then the teachers have dedicated care for Tathagata?

- Well, we will definitely care for the Blessed One.

- So, from now on, whenever there is any disease mendicants, physicians should also take turns caring for him as caring for the Tathagata so.

The novices are present hands folded bow, respectfully obeyed Buddha.

The nuns Mahà Pajāpati, Khema and Dhammadinnà

In the 56th year of his retreat, in 568 BC, he was ordained at Sàvatthi, where he regularly preached at the Jetavana monastery and the parish of Pubbààma. Nun  Maha Pajapati leadership retreat numerous nuns in the nunnery nearby. Nurse Maha Pajāpati has nunma Khemà. Khemà nun  [10] was a royal benefactor of King Bimbisàra of Magadha. She is very smart but proud of her beauty. On the second Monday, King Bimbisàra took her to hear the Buddha sermon at Venuvana. Thanks to Buddha she was awakened and seek refuge in the Triple Gem. After four years of home-schooling, she applied for ordination and joined the nuns of Pajāpati. She studied diligently, only a few years later she became an important leader of the ni ni. Female Visàkhà lay often with children to make offerings and hear the law in the nunnery. Thus she knew the lives of the Khemà, Khadda, Bhadda, Uppalavannà and Patàcàrà sisters.

Nuns  Dhammadinna [11] is one of the most famous preacher of the nunnery. When she was not ordained, she was in Ragagaha. Visakha, her husband, was a devout layman who often visited Venuvana to hear the sermon. He enlightened and attained Anatomy. One day, Mr. Visàkhà heard the law, went home to tell her:

- Dhammadinnà, all this property I handed over to her. Take care of your children. I go out to follow the Buddha.

- You want to hand over this burden to me? Alone I can not afford it. Well, you stay home, let me go home. Heard that the Buddha has allowed women to renounce, I also want to be a family.

- Yes, she wants to go out as well.

Dhammadinā begs for ordination, shortly after attaining Arahantship. She returned to Ragagaha to Visakha. Visayashi came to the nunnery to see if she was progressing. He arrived, paid homage to the monk, sat down, and asked his monk to cultivate from Zen to meditation. She answered the right things as you know. He asked about the meanings of the words related to the lower levels of cultivation up to the ideal. All of you exactly what you know. When he asked about the nirvanic plane of Arahant. She replied:

- Dear fellow, this question goes too far, beyond my ability to answer. If you want to know, then you should go to ask the Buddha, he will explain to him more clearly.

Visàkhà went to see the Buddha, told the story between him and her sister Dhammadinnà. Give newspaper :

- Visakha, Dhammadinnà, answered his questions very well. If you ask Tathagata, Tathagata will also answer like that.

Then the Buddha said shelf:

"Three lives are pure:

"Currently, nothing

"The past, nothing

"The future, nothing

"No, not want

"It is Arahant ." (Dhammapada, vol. 421)

In addition to nuns Dhammadinna, nuns Bhadda Kapilani are well known for good sermons. These two were often asked by lay people to preach at various places in Kosala.

Nurse Patacca's misery [12]

Patàcàrà [13] is the daughter of a wealthy man in Sàvatthi. Patàcàrà's parents kept their daughter very well, never letting them out. At puberty, she fell in love with a domestic servant. Her parents are completely ignorant. They arranged to marry her for another rich guy. Panic, she discusses with her lover fled away. Nearing the wedding day, she dressed up as a child in the water and left the house. She dates with her lover met at the wharf, then the two men away as far away. Having been together for three years, she is pregnant. Nearing the date of birth, she asked her husband to take her to her parents for birth, according to the custom of the time. Her husband is scared of her grandparents, but because of his reluctant wife to take it away. But when she was halfway through, she gave birth to a baby boy. It is no longer necessary to return home to parents. The couple returned to the old place.

Two years later, she was pregnant again. And this time she wants to return home. In the middle of the road encountered a big storm and storm, she moved abdomen. The husband told his wife to temporarily shelter the rain to the road so that he entered the forest to cut a canopy to cover a hut. Patàcàrà wait forever not see her husband again. In the middle of the night she gave birth to a boy while it was still raining. The next morning, when the storm was over, Patàcàrà hand holding baby, led the baby less than three years, went to the forest to find her husband. She found her husband lying dead in the forest, poisoned snake bite on the bruised feet. Patàcàr cries mournfully. She used a piece of wood to dig up her husband buried her husband, then took her hand to lead her children to go to the parents home. She travels until she meets the Aciravatì River. River level rise because of rain and wind lasted several days and nights. Do not know how, she told her three-year-old waiting for her by the river to her to carry the new baby to the other side of the river first. Her hands lifted the baby up from his head, wading across the river. In the middle of the line, a large falcon swooped down, stealing the baby away. Panicked, Patàcàrà shouted to the hawk that scared the boy down. Unbelievably three-year-old boy is standing on the shore, thought her mother called, immediately ran into the water to find her mother. As the bird flew away, Patàcàrà looked back over the river to see her three-year-old son wading into the water. Panicking, Patàcàrà yells and tries to shore up quickly to rescue her. But slowly, the baby was swept away by the water. Patàcàrà looked back to the river to see her three-year-old son has waded into the water. Panicking, Patàcàrà yells and tries to shore up quickly to rescue her. But slowly, the baby was swept away by the water. Patàcàrà looked back to the river to see her three-year-old son has waded into the water. Panicking, Patàcàrà yells and tries to shore up quickly to rescue her. But slowly, the baby was swept away by the water.

On the shore, Patàcàrà exhausted. She can not cry anymore. She was on the river for a long time to regain some strength. Then she made her way back to Sàvatthi. To Sàvatthi, she was told that her parents' house had been damaged by the recent typhoon, both her parents and her brother were crushed to death. She rushed to her father's crematorium, the fire is also dying.

Patàcàrà fell on the side of the road. She no longer wanted to live. Never before was so much suffering to such a fast woman. Passers-by visited and took her to the Jetavana monastery to see the Buddha. The Buddha asked the lay women to take Patàcàrà to wash and change clothes. Then he sat down and listened to Patàcàr's story. Buddha comforts:

- Patàcààà, I have met many accidents and risks to rush. But life is not about suffering and accidents. Things that have passed you should not think to grieve anymore. You should think of the present, today and at this moment what should I do to bring happiness to your child, to the parents and husband and son of the child has died, to those around you. Learn to live the noble life to benefit yourself. You will find life has more meaning, more work to do to create peace for children, for everyone, now and in the future.

Patàcàrà Lord Buddha to ordained. The Buddha told Mahà Pajāpati to take Patàcàrà to the nunnery. After a period of apprenticeship, Patàcàrà was ordained a nun. Patàcàrà are the nuns and nuns love it. After a few years of study, Patàcàrà has found a smile. One day, while scooping foot-washing water, seeing the water flowing down his feet and penetrating into the ground, the mendicant Patàcàrà suddenly raised the mind of water, impermanence. For several days, she practiced meditation with that image. One morning, Patàcàrà experienced the principle of birth and death of all things. She read the following verses:

"The other day was washing his feet

"I saw the flow of water

"Soak in the ground

"I asked: Where water?

"Meditate in silence

"I hold six bases

"Like a peduncle

"I observe the six ceiling

"Sitting on the oil lamp

"I went into the consolation

"The moment passed quickly

"The lights are on

"Get the wicked toothpick

"I dabbed down the oil

"The light suddenly went out

"All night sank

"The fire of nirvana

"But my soul suddenly dawned on me

"Mind is untied

"The sun just shines.

That afternoon, nun Patacara submitted to the nun Pajäpati poem he was nun praised. Patàcàrà then became one of the famous teachers.

The Buddha Sutra Mindfulness Mindfulness (Ànàpàna sati) [14]

Occasionally the Buddha or the great disciples came back to visit and speak French at the nunnery. Once a month, mourners can also be heard at Jetavana or Pubbarmas. This year, at the request of the Venerable Sariputta, the Buddha prolonged the security season by one month. The feast will be celebrated on the full moon day of Kattika month (November dl) instead of the full moon day of Assayuja month (October dl) as every year. The purpose is for the mendicants, after fullness at the training center in the vicinity of Sàvatthi can go to Pubbàma to meet Buddha.

News of the Buddha will extend this year's residency at Pubbààma for another month, which is spread very fast. Therefore, after the four self-service, teachers and nuns from other localities seeking to visit the Buddha is very crowded. The great benefactors such as Sudattà, Visàkhà and Queen Mallikà have made every effort to provide means of residence and food for the novices from the place of their return. At the end of Kattika month (11 dl), the number of mendicants and nuns in the capital of Sàvatthi reached three thousand.

On the full moon night of Assayuja, the white lotus Kumuda blooms under the lake, and the lotus spreads over Pubbarman's mansion. The Buddha sits on a tall tower in the midst of heaven, praising the masses who diligently studied during the last season and deserve one more year. Then, on this occasion, the Buddha says the Sutra of Mindfulness (änàpàna sati).

In fact, every mendicant has learned to contemplate breathing. But this is the first time that most of the masters present are heard directly by the Buddha on the contemplation of breathing. This is also the first time the Buddha synthesized the teachings of this methodology and concluded in a lecture.

Present in today's lecture are nuns Yasodharà, mother of the great Rabbi, and nun Sundarì Nandà, the seed of the master Pajāpati Gotamì. Six months after the emperor Pajāpati Gotamì's ordination, Yasodharà and Sundarì Nandà also sought ordination and study in a northern suburb of Kapilavatthu. This nunnery was founded by nun Gotamì. Within a year, Nurse Yasodharà became a good assistant to nun Gotamì. Beginning this summer, every year they are in Kapilavatthu, about to enter the Sàvatthi to inherit the teachings of the Buddha and the great disciples. Queen Mallikà and the female Visàkhà have dedicated themselves to supporting their nuns in the founding of the convent for women. In the first two years, they were allowed to use the royal gardens to settle in. By the third year they set up a separate monastery. Knowing my age was high (97 years old), nun Gotamì focused on training young talented nuns to become excellent leaders later. Yasodharā is one of the leading nuns. He joined Sela, Vimala, Soma, Mutta and Nanduttara. All of these were present at the parish of Pubbààma today with great disciples such as Sariputta, Mahà Moggallàna, Mahà Kaccàna, Mahà Kotthita (Mahàkausthila), Anuruddha, Ananda ...

At the beginning of the Dharma, the Buddha recounts how to attain and abide from the Resultant to the Arahant, the 37 basic dharmas, the Dharma of compassion, the impudent Dharma, the impermanence, and then the impermanence. Buddha said:

- Mentors, the Mindfulness of Mindfulness Breathing is the basis of all meditation. French Mindfulness of BreathingTo be cultivated, to be fruitful, to bring forth great fruit, great merit. French  Mindfulness of Breathing is well-rehearsed so that the  four foundations of mindfulness are fulfilled. Four mindfulness is cultivated masterfully, which makes the  seven senses complete. Seven enlightenment is mature practice makes  intelligent liberation (vijjavimutti) are fulfilled.

You go to the forest, go to the stump, go to the empty house, and sit in the lotus, upright and sitting in front of you; Mindfulness, he breathes in; Mindfulness, he breathes out in the following 16 breaths:

First : Breathe in a long breath, knowing we are breathing in a long breath. Breathe out a long breath, knowing I'm breathing out a long breath.

Second : Breathe in a short breath, knowing that you are breathing in a short breath. Take a short breath, knowing I'm breathing out a little bit.

These two ways of breathing are to control, regulate, observe, classify long / short breaths, fast / slow, strong / light, noisy / mellow ... different.

Third : Feeling whole body breathing. Feeling the whole body breathes out.

This breathing method is intended to observe the effects of various types of in and out breaths throughout the body. Breathing into the body full of energy, breathing out the whole body relax. The strong breath makes the body warm, the gentle breath makes the body cool. Fast breathing causes the body to be excited, slow breathing to stabilize the body. Breath of light and long body calm.

Fourth : calm the body we breathe in. Relax the body we breathe out.

This way of breathing is aimed at keeping the whole body calm, soothing with gentle breathing.

The four breath modes aim to exercise and control the body by adjusting the breath.

Fifth : the feeling of joy (piti, happy) we breathe in. The feeling of joy we breathe out. This way of breathing is to observe the birth and destruction of the mind and body. Mastering the hypo by adjusting the breath.

Friday : The feeling of pleasure (sukha, fun) we breathe in. The feeling of exhilaration we breathe out. This way of breathing is to observe the arising and the influence of the body in the body. Embodiment of pleasurable life by adjusting the breath.

These two ways of breathing are aimed at mastering the sensations by adjusting the breath.

Saturday : feeling of mind (the feelings) we breathe in. Feeling the mind breathing out. This way of breathing is to observe the arising and disappearing of the senses and to master the sensations by adjusting the breath.

Eighth : Peace of mind (the feelings) we breathe in. Purity of mind breathing out. This way of breathing aims to eradicate the sensations by breathing soothingly.

The above four ways of breathing are to master and free oneself from feeling.

Ninth : The feeling of the mind breathing in. Feelings about the mind breathing out. This way of breathing is to consume our minds for our moods in every age, and to know whether the mind is illusory, afflicted, or destined.

Tenth : With joyful heart we breathe in. With joyful breath we exhale. This breathing method aims to make the mind rejoice, peace with a soothing breath.

Eleventh : Breathing in and shooting the mind. Exhale and take care of your mind. This way of breathing aims to eliminate the delusions and afflictions in the mind, and make the mind calm, calm and flexible.

Twelfth: Breathing in and keep the mind free. Breathing out and keep the mind pure net (no defilement and delusion).

The four modes of breathing above aim at self-control and self-liberation from the attachment of the mind.

Thirteenth : Breathing in and contemplating the impermanence of things. Exhaling and contemplating the impermanence of all phenomena (including our body and mind).

Fourteenth : Breathing in and starting mind away from all things. Exhale and initiate the mind away from all phenomena (export craving).

Fifteenth : Breathe in and contemplate things are not (Sunnata), are completely calm (Nibbana). Exhale and also reflect like this (kill the delusion).

Sixteenth : Breathing in and start the mind, do not think. Exhale and start up the mind, do not think (discharge all).

The four ways of breathing are here to help our minds free themselves from the objects of the mind, ie, help the six pure bases, no longer entangled in the six ceiling; Except for delusional thoughts and afflictions in the mind; To eliminate selfishness and attachment; Achievement liberation.

This world has nothing that can bind and afflict us anymore. So we are liberated.

Once he attains liberation, he lives peacefully in life without anything in life that can bind him.

The Buddha taught the practice of sixteen breathing cages in the contemplation of the body, the sensation, the mind, and the object of the mind . Breath is a reincarnation to subdue the mind, such as the abolition of scattering, anger, fear, lust, etc.  We find that these 16 breath meditations use both the Samatha and (Vipassanà), ie Tu Tuen song tu, to strengthen the four foundations of mindfulness and the practice of Seven Senses quickly achieved results.

Nearly three thousand mendicants and nuns who heard this sutras are happy to reveal the practice of liberation, the more the faith is more durable, no doubt. All thanks to the Venerable Sàriputta who arranged for everyone to enjoy the taste of relieving Kumuda lotus under the magical moon.

Suicide is not self-liberation [15]

After the full self-service at Sàvatthi, the Buddha traveled to Vesali, residing in Mahàvana. While the Buddha entered the fortnight here, there are dozens of mourners to kill each other in the monastery. The reason is that while the Four Mindfulness states about the Impure Body, practitioners of the Nine Commentaries practice the graveyard in the forest where the bodies of the poor die for the birds. The Nine Commentaries is the visualization of the nine stages of the body's decay from the moment of death of the bruised body, the time of busting up, the chilling, the flowing yellow water, the flesh of the flesh, Taps, birds, animals bite and tear, until the bone fragments decay. You feel so badly disgusted your dirty stinky body, do not want to take it anymore, want to throw away the impure body as soon as possible.

After the half-month retreat, the Buddha was informed of this. He summoned all the mendicants in the Cho-krara Hall and taught:

- Teachers, Nine Commentaries is to exclude craving, is to exclude the self is self or fall, to abandon the habit of clinging to the body. Because clinging to the body is the cause of suffering and samsara. The teacher should not cling to the body, should not be too lazy to favor the body, but should not destroy it. Why should not destroy the body? Because human body is difficult, because human body is the best means to practice liberation. The self destructive body to be freed also like people want to go up the mountain that cut their own legs because of bad footprints ...

"Teachers, the mind of liberation is the mind is not entangled, not attached, not self-respectful purity of respect, nor to accept the body of destructive destruction. I am tempted to diligently practice to be free from all constraints of the world, the sensual realm, the plane of color and of the formless realms, until completely free from birth and death.

Six teachers are free, six are not exposed to the ceiling is liberated, eyes do not immerse shape, ears do not penetrate the sound, the nose is not infected with scent, the tongue is not infected. The taste, the body does not touch the gentle touch, the idea is not touched praise praise it is liberation, blindfolded, the ears are not freed. Liberated person

"Teachers, want to be freed teachers should practice the four foundations of mindfulness by mindfulness, alertness, diligent mindfulness of breath related to long distance, lust, destruction, direction to give up; Mindfulness, body contemplation on the body, mindfulness on the mind, mind on the dhamma with the purpose of the greed, the yard, the end. From now on Tathagata hope the teachers, especially those who have just left home, know where is the release and no longer committed that mistake again.

After listening to the Buddha's speech, the newly-born monks are happy to see the difference between death and liberation.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.14/5/2017.