Take refuge in the Three Jewels. All Buddhist traditions agree that taking refuge in the Triple Gem is an important step in becoming a Buddhist. People may take refuge in the Triple Gem for different reasons, but mature refuge comes from understanding and experiencing the teachings, and then personally identifying the Buddha's teachings as true. The main method the Buddha instructs us is to follow the path of liberation and enlightenment. The King of Meditation Sutra (Samādhirāja S khôngtra) teaches that: The Buddhas do not wash away contaminated defilements with water, erase the sufferings of sentient beings with their hands, or transfer their wisdom to others. leading to the liberation of sentient beings through the teaching of the truth. We follow this guide, practice for ourselves; No one can take care of us. The Buddha encouraged us to find the truth through empirical teachings rather than follow his teachings blindly. Especially in the 21st century, when education and religious education are common, people are hardly satisfied with blind faith. In order to benefit future generations, we must learn and practice properly, and then guide others, pointing out the benefits of studying Buddhism through body teaching every day. To understand refuge properly, we need to clearly identify and understand the Three Jewels. To do this, it is important to understand the Four Noble Truths. Based on taking refuge, we will continue to study and meditate on the Buddha's teachings. The earnestness of taking refuge will motivate us to study more diligently. Taking refuge and understanding the Dharma will support each other. The Three Jewels In the Pali and Sanskrit sutras, The Buddha taught that whoever sees the interdependent nature sees the dharma, and whoever sees the dharma sees the Tathagata. The great master Nagarjuna determined that understanding the cause and effect of phenomena is the key to verifying the Three Jewels. When we contemplate like this, we see that self and dharma are interdependent. The three aspects of dependence are: 1) The conditioned things depend on their causes and conditions, the sprout arises from the seed, and our present experiences are dependent on our past actions. 2) Things are impermanent and permanent depending on their constituents. The arms, legs, and internal organs that make up our bodies are made up of earth, water, wind, and fire. Our mind is composed by a succession of mind moments. 3) On the subtlest level, All dharmas arise depend on the mind to recognize and identify them. On the basis of two hands, two legs, body, head, etc... the mind recognizes and designates the body. The union of body and mind constitutes man. Ignorance is the root of samsara, self-grasping is real – independent, unrelated to other things such as conditions, composition, and mind to receive and label them. Because the dharma-self exists interdependently with other factors, nothing is inherently independent. Therefore, ignorance is the wrong mind because it lacks a solid foundation of insight. On the other hand, wisdom is a reliable mind, because it knows reality well, self-awareness and dhamma have no inherent existence, relying only on interdependent causes and conditions. The wisdom that perceives reality can destroy ignorance, making the possibility of liberation possible. When practicing meditation regularly, wisdom can completely remove ignorance from our mindstream to lead to a state of liberation. In this way, causality helps us to understand the Four Noble Truths, to form the basic foundation of the Buddha's teachings. Because of ignorance we generate defilements, create karma and lead to suffering (duḥkha). The Buddha taught the first two truths about the truth of suffering and the truth of its origin. We understand the two characteristics of not-self and emptiness also through the principle of causality: the self-dharma is without an independent entity because they are interdependent. The reason for emptiness and the reason for causality are established by reasoning and directly experiencing each other. The fourth truth is the wisdom that realizes the truth of emptiness, the truth, and eliminates wrong views, ignorance, and defilements arising from misunderstanding of reality. In this way, we will experience a state of reality in which ignorance and afflictions have been eliminated. This is nirvana, the third of the four noble truths. That is the existence of the four truths of a saint. The following two truths are the truth of cessation and the truth of the way, which act as Dharma treasures. Those who have gained some experience in the truth of the way and the truth of cessation is the Sangha jewel. When all defilements and fetters are eliminated and other practices are perfected, the practitioner becomes a Buddha jewel. Therefore, we can prove the existence of the Three Jewels starting with an understanding of the reason for emptiness and the reason for dependent origination. The Buddha said that those who see dependent origination see the Dharma, and those who see the Dharma will see the Tathagata. Understanding this causes us to increase our faith in the Three Jewels because we understand that our ability to grow spiritually comes from returning to rely on the Three Jewels. In this way, realizing the Four Noble Truths, will give us a determination that not only believes in the Three Jewels as a spiritual guide leading us to full enlightenment, but also believes that we too can become the Three Jewels within ourselves. Historically, the order of the Three Jewels is as follows: The Buddha appeared, he preached the Dharma. Through the practice of Dharma, the disciples realize, called the holy Sangha (āryas). The monastic awakens to the Dharma by practicing the Noble Truth, attaining cessation, thus becoming a Saṅgha jewel. Through the practice of Dharma, when enlightenment is complete, the Sangha becomes a Buddha jewel. The virtue of the Tathagata Learning about the precious qualities of the Three Jewels, especially the Tathagata, helps us to have firm confidence. surely the ability of the Buddhas to guide them beyond samsara. Both the Pali and Sanskrit traditions praise the qualities of the Tathagata: four fearlessness, ten powers, and eighteen virtues. Candrakirti quotes a passage from the Madhyamakāvatāra (Madhyamakāvatāra 6.210cd) also in the Pāli Sutta (MN 12:22–26) describing the Tathagata's four confidences as "sound roaring lions among the assembly." Never before has a hermit, Brahmin, god, or anyone else accused the Buddha of (1) claiming enlightenment even though the Buddha was not yet fully enlightened (2) claiming to have rejected it. all the cankers (āsava, āśrava) when they are not really eradicated, (3) call the fetter when it is not a fetter, and (4) teach the Dharma that the truth of cessation of suffering is not completely attained. With these four fearlessness, cause the Tathagata to teach the Dharma with perfect confidence, all doubts are cleared because he is fully enlightened, knowing all dharmas, eliminating taints, accurately identifying obstacles. shy on the path, and teach the teachings to guide the practitioner to nirvana. The ten powers are the extraordinary ability of the Tathagata. With the ten powers, made him powerfully accomplish his deeds, propagate the Dharma in this world, and skillfully guide and teach sentient beings to enlightenment. In the Pāli (MN12) and Sanskrit (Daśabhūmika Sūtra) canon, the ten wonderful powers arising from transcendental wisdom have eliminated all defilements and mastered all dharmas. Unless otherwise noted, the following explanations are given in both traditions. 1) With intuition, the Tathagata knows what is or isn't to be maintained, knows the relationship between karma and results as well as actions between sages and living beings. 2) Only the Tathagata knows the complete complexity of past, present and future karma, including the subtle causes that lead to the specific experiences of each being's beginningless lifetimes. 3) The Tathagata knows the various karmas - the realm of samsara and the path leading to rebirth of sentient beings. He also knew the destination of the sage in the three vehicles, Nirvana, and the method to get there. 4) The Tathagata fully understands the world and the factors (dhātu) that make up it such as the eighteen precepts (dhātu), the six senses, the six sense objects (āyatana), the twelve causes and conditions (nidāna), the twenty-two forces. (indriya), etc... With wisdom he saw them as impermanent, conditioned and dependent on conditions. 5) The Tathagata knows the different capacities of beings (adhimutti, adhimokṣa) – what spiritual goals and schools of Buddhism are suitable for them. This enabled him to teach according to their capacities, abilities and aspirations. 6) The Tathagata knows the five powers such as faith (sad-dhā, śraddhā), effort (viriya, vīrya), mindfulness (sati, smṛti), concentration (samādhi), and wisdom (paññā, prajñā) of each sentient being's faculties and instructions in accordance with the capacity of sentient beings. 7) The Tathagata has attained jhanas, eight samadhis of liberation (vimokkha, vimokṣa), and nine levels of samadhi (samāpatti), he is concerned with defilements, the state of purification, and transcends jhāna. Pāli: sankilesa, vodana, vuṭṭhāna). Defilements obstruct the absorption. After entering samadhi, it again hinders the abiding. The state of purification is the method of eliminating fetters. Out of concentration is a method of releasing meditation after entering. He guides us to enter meditation without clinging to the jhāna to reach Nirvana. 8) Through the vigilance of life, the Tathagata knows his past lives with specific karmic actions. The wisdom of life and the next wisdom are the last two (abhiññā, abhijñā). Therefore, he knows all his previous relationships with each sentient being and knows which relationship to use to help sentient beings now and in the future. 9) With the divine eye, the Tathagata sees living beings dying here and being born there according to their karma. Knowing this, he does whatever is beneficial to guide each being on the path to enlightenment. 10) With clear cankers, now and here the Tathagata enters and abides in the mind of immaculate liberation (cetovimutti, cittavimukti), liberated wisdom (paññāvimutti, prajñāvimukti) and knowing that all or cankers have been eliminated. He knows the potential for enlightenment and attainment of each of the three vehicles. The last three are the three knowledges (tevijjā, trividyā) that the Buddha attained while meditating the night before his enlightenment. Suttas in the Pāli and Sanskrit traditions (Prajñāpāramitā sutras) describe the eighteen virtues of a Buddha that arahants do not possess (aṭṭhārasāveṇikabuddhadhammā, aṣṭādaśāveṇika buddhadharma) as follows: Due to mindfulness and awareness when walking, standing, lying down, sitting, the Tathagata does not make mistakes in bodily actions when walking, standing, lying down. He always acts according to what he says and always responds to the needs of each being in that moment. With soft, appropriate, true speech, the Tathagata is free from the verbal karma of talking and talking and not arguing with the world, not complaining, not arguing about what others have done. The Tathagata is completely transparent and clearly sees the faculties of beings and guides them appropriately. The Tathagata always abides in meditation on emptiness, and at the same time preaching the Dharma to all sentient beings. The Tathagata is enlightened with no self and no law, so he is not biased towards sentient beings. The Tathagata dwells in perfect equanimity and knows every characteristic of each phenomenon. The Six Dharmas Due to compassion, the Tathagata never tires of his vows to benefit all sentient beings and help them to increase their merit. The Tathagata is never lazy in enlightening sentient beings. His body and speech were tireless and indulged in his aspiration to benefit the many. The Tathagata always abides in constant mindfulness to understand each living being's past, present, and future situation and offers methods to help tame them. The Tathagata is always in the state of Samadhi, free from fetters and dwelling in ultimate reality. The Tathagata's wisdom is endless and never degrades. He knew perfectly the 84,000 methods and teachings of the three vehicles, and knew when and how to express them to sentient beings. The Tathagata never loses the state of omniscience, escapes the fetter of fetters. He knows that the original mind is always shining, no longer dualistic. Three Enlightenment With transcendent wisdom, the Tathagata always practices for the benefit of sentient beings. He manifests many incarnations at any place to lead sentient beings on the path to enlightenment. Whatever the Tathagata does has a positive effect on sentient beings and tames their minds. The Tathagata preaches the appropriate Dharma according to the needs and preferences of each sentient being. His teachings are clear, precise, clear and easy to hear without deceiving and leading sentient beings astray. Filled with tireless compassion, the Tathagata loves all sentient beings and only does what is of the highest beneficial value. He persevered and diligently mastered the dharmas. The Three Wisdoms The Tathagata's wisdom knows all three times, past, present, and future clearly without error or hindrance. His knowledge of the future does not mean that everything is predetermined. Instead, he knew that if sentient beings did something, the result would follow, and that if there was another action, another result would follow. He knows all the Buddha realms, realms and karma of all sentient beings. When we study passages like the above, we understand more about the special miraculous powers of the Buddha. Contemplating these deeds will bring joy and spiritual growth to us. These passages also tell us about the wonderful benefits that we will be able to achieve, if we know how to practice according to this Buddha's teaching. The four fearlessness and ten powers in the Pāli and Sanskrit traditions have little difference in terms, yet the Sanskrit tradition emphasizes how these abilities can benefit sentient beings. THREE BAO IN THE PĀLI TRADITION Buddhists take refuge in the Three Jewels, not necessarily a particular tradition, sect, or teacher. The Three Jewels are our spiritual refuge. The Pāli and Sanskrit traditions contain much in common, and particularly when it comes to describing the Three Jewels. We first study the Pāli tradition. Buddha said that the historical Buddha lived about 2,600 years ago and turned the wheel of Dharma for the benefit of sentient beings. The Buddha often used the term Tathagata when referring to himself (Tathāgata), "one thus gone", because he had passed to the shore of unconditioned Nirvana, by means of only contemplation and insight, practice and results. Tathāgata also means "one thus come" because he reached Nirvana like all previous Buddhas, by perfecting the thirty-seven qualities. assistant, the thirteen perfections; body giving, gift giving, and dharma giving. With omniscient wisdom that understands the nature of the world, its origin, its cessation, and the path leading to its cessation, the Tathagata fully understands and perceives all that is seen, heard, felt, touched, and felt. , taste and perceive things as they are. What he said is true and correct. His words and actions are in harmony. He has conquered defilements. Therefore, He has great power to benefit the world. The Tathagata has realized two wonderful principles: dependent origination and nirvana. Dependent origination is applied to the whole conditioned samsaric world of suffering and the practice of suffering. The dhammas that arise depending on their particular conditions (idappaccayatā, idampratyayatā) are impermanent. Nirvana is unconditioned, the truth of cessation is attained by way of truth. Dependent origination and Nirvana are included in all dharmas, so to understand that is to understand all dharmas that exist. The Buddha is praised as one who has attained the Dharma and imparted it to sentient beings. A famous Pāli passage describes the relationship between Dharma and Buddha. One day, when Venerable Vakkali was seriously ill and said he regretted not seeing the Buddha sooner, the Buddha replied (SN 22:87) as follows: Enough Vakkali! Why should I want to see this impure body? Whoever sees the Dharma has seen me; Whoever sees me has seen the Dharma. Seeing and knowing the Buddha is not through appearance but through the development of meditation. Being close to the Buddha means practicing the truth of the way and realizing the truth of cessation that the Buddha experienced. The more our mind is transformed, the more closely we see the Buddha. In his commentary on the Collection of Linking Sutras (Sāratthappakāsinī), the great master Buddha Yin (Buddhaghosa) explains as follows: Here, the Buddha refers to himself as the Dharmakaya (dhammakāya), as in the passage: "The Tathagata, the great king is the Dharmakaya". The nine supramundane dharmas (four noble paths, four fruits, and nirvana) are called the body of the Tathagata. The Dharma treasure includes the truth of cessation and the truth of the path. The truth of cessation is the goal of spiritual practice. That is the immortal Nirvana. Nirvana does not arise due to conditions and is not impermanent, changing from moment to moment. The four synonyms of Nibbāna describe various aspects: (1) The complete destruction of greed, hatred, delusion, and especially craving. (2) Non-greed, non-hatred, non-delusion (3) Immortal escape from birth, aging, sickness, and death. (4) The ultimate, eternal, and timeless transcendence. The Noble Truth is the eightfold path (ariya aṭṭhaṅgika magga, āryāṣṭāṅgamārga) leading to Nibbāna. To advance in the cultivation of the truth, we must first practice the eightfold path by observing the precepts, cultivating the four foundations of mindfulness, and right concentration. As concentration increases, we realize that body, feeling, mind, and dharma are impermanent, painful, and not-self, and we will reach a point where breakthrough wisdom (paññāya abhisamaya) arises and enlightenment of Nibbana. Through meditation, wisdom realizes the ultimate truth. Gonorrhea or vanish, and when he emerges from samadhi, he becomes an arya with the fruition of samadhi. This concentration is above the others because it leads us to beneficial long-term results, beyond the form and formless meditations. The Sangha is a community of saints (ariyas) who have attained Nirvana, become noble and are divided into eight grades, four pairs: 1) Reversal and Perfection of Consequences (Entering Save, sotāpanna, srotāpanna) 2) Reversal and Perfection of Consequences (Nhat Lai, sakadag-ami, sakṛtāgāmi) 3) Ana-function and A -na-function results (Non-returner, anāgāmi) 4) A-la-Han direction and A-la-Han results (Real birth, arhat). In the progression stage of each pair, the meditator is in the process of fruition and fruition. Each path is marked by a breakthrough in which the meditator can see Nibbana more clearly and can eliminate some of the taints. The practitioner who attains these four pairs is called the rāvaka saint because he has attained and is worthy to receive offerings. Those who make offerings to the sravakas will reap a lot of merit, lead to rebirth in a higher and better realm, and continue to practice. Realization of the Four Noble Truths is the essence of the Tao. When the practitioner's level of practice has matured, The Buddha will continue to teach other dharmas. After fully penetrating the Four Noble Truths i.e. transitioning to practice the Thirty-seven aids to enlightenment and practicing samatha and vipassana, then the practitioner will attain Stream enterer, experience a This is a breakthrough, called opening the Dharma eye because this is the first time we directly see the Dharma, experience the Buddha's teachings, Nirvana. This point transforms the practitioner from ordinary to holy. Through the intuition of Nirvana, the Tudas who have completely abandoned the three fetters (samyojana, saṃyojana): 1) The meditator no longer holds the self (sakkāyadiṭṭhi, satkāyadṛṣṭi) for having a self associated with the five aggregates. Such a self is a self that is synonymous with the aggregates, possesses the aggregates, is possessed by the aggregates and within the aggregates (like a jewel in a box) or contains the aggregates (like a box containing five jewels). . 2) Doubt (vicikicchā, vicikitsā) that Buddha, Dharma, Sangha is the place to take refuge will disappear, 3) The meditator discards the view of the precepts of prohibition (sīlabbataparāmāsa, śīlavrata-parāmarśa). The Tu Da Hoan, though upholding the precepts and practicing rituals, but disobeying the rituals, can bring about liberation. The Tu Da Hoan (Entering Save) can be monks or lay people. Monks keep the monastic precepts while lay people keep the five precepts. Although the Tu Da Hoan can still make mistakes, still get angry, but the practitioner does not cover up the mistakes and always repents immediately with the determination not to do it again. Due to the power of realization, it is impossible for the Tu Da Hoan to commit the six mortal sins: the five evils (the five vices: killing the mother, father, or an arahant, causing a schism in the Sangha, intentionally harming the Sangha. love the Buddha) and regard someone superior to the Buddha as the ultimate divine teacher. For these reasons, being to the stage of Tu Da Hoan was highly appreciated. Stream enterers will not be reborn in the hungry ghosts, animals, or asura hells and will have seven rebirths in the samsara before attaining Arahantship. Those of superior capacity only need to be reborn again; those of intermediate capacity will be reborn two to six more times; and the one of low capacity will be reborn seven times. Although the Tu Da Hoan have profound knowledge and are firmly on the path to liberation, they have only eliminated three of the ten fetters, so their minds are not yet freed from the eight dhammas: wealth, praise, fame, and frustrated with loss, blame, notoriety, and dissatisfaction. One can still create bad karma, though not very strong, to bring about rebirth in an unhappy realm. In some cases, meditators may act like ordinary people, such as attachment to family, enjoyment, likes to praise, or compete with others. However, if faith in the immovable Three Jewels is firmly established, the meditator will certainly progress on the path to arahantship. The once returners have much reduced craving and evil mind compared to the Tu Da Hoan, although they have not completely eliminated them. The meditator will be reborn in the sensual realm again. The Anāma (Non-returner) has removed the fetters of craving for the sensual world and the evil mind and will not be reborn in the sensual world. If the practitioner does not attain Nirvana in that life, they will be reborn in the form-realm heaven, usually a pure abode, a special place, inhabited only by the Anagams (Non-returners) or Arahants. - Han abides and will attain Nirvana there. Those who are on the stage towards Arahantship will practice the Buddha's teachings with diligent effort. During the stage of Arahant achievement, the practitioner realizes his ideal of liberation, attains arahantship and is no longer bound by craving. All the fetters in the sensual world, form and formless realms, conceit, restlessness, and ignorance, etc., have been eliminated and the practitioner attains immortality, a state free from samsara. rebirth and peace and liberation. The Three Jewels in the Sanskrit Tradition Most of what was presented in the above section about the Pāli tradition is also presented in the Sanskrit tradition. The Sanskrit tradition also relies on commentaries such as the Treasures of Nature (Ratnagotravibhāga, Uttaratantra Sastra) as sources for learning about the Three Jewels that are permanent or transcendental. Studying and contemplating these qualities will show us the direction of spiritual practice so that we can become the Three Jewels. Each of the Three Jewels has permanent mundane or mundane existence consisting of the four kayas of a Buddha. The Three Jewels usually stay in the world or go out into the world. The Buddha Treasure that often abides in the world is the dharmakaya (dharmakāya). There are two types of bodies as follows: The wisdom dharmakaya (jñāna dharmakāya) has three true natures: because of the omniscience, the Buddhas are able to receive the channel of perfect communication and access to all dharmas, including their temperaments and faculties. birth. With compassion and ability without hesitation, without doubt, the Buddhas are ready to teach sentient beings high and low dharmas according to their fundamental needs. The dharmakaya by its own nature (svabhāvika dharmakāya) is unconditioned, not born, not destroyed. There are two types: The pure and immaculate nature is emptiness inherent in the Buddha's mind. Purification of defilements refers to the cessation of the Buddhas from defilements (kilesāvaraṇa, kleśāvaraṇa) that binds us in samsara and the obscurations of knowledge (ñeyyāvaraṇa, jñeyāvaraṇa), which conceal the omniscience and magic of being useless. The worldly permanent Buddha Treasure is the form body (rūpakāya) of a Buddha. There are two types: Enjoyment body (saṃbhogakāya) residing in the pure land teaching to the sages and bodhisattvas. The Emanation body (nirmāṇakāya) is the embodiment of the Buddhas in a form that can be recognized by sentient beings. Contemplating the four bodies of the Buddhas gives us a deeper understanding of Shakyamuni Buddha. The Buddha appears as a human being, for example Gautama Buddha is an incarnation (emanation), in accordance with the temperament and muscle, the needs of sentient beings. The nirmanakaya comes from the omniscience of the Buddha, that is, the wisdom dharmakaya (dharmakāya). The wisdom dharmakaya arises from the latent nature of reality, the Buddha's self-nature dharmakaya. The Dharma Jewel that abides in the world and comes out of the world The Dharma Jewel that abides in the world is the truth of cessation and the truth of the path in the mindstreams of the sages of all three vehicles: Sravaka (Śrāvaka), Pratyekabuddha (Pratyekabuddha) and Bodhisattva (Bodhisattva). The Truth of the Way is realized by direct wisdom and non-conceptual enlightenment of self-emptiness and dharma-emptiness. Among them, the path of non-stop is the wisdom that directly realizes emptiness, which is the process of eliminating fetters. When the tainted fetters are completely eliminated, wisdom becomes the path of liberation. The truth of cessation is the purified field of mind emptiness, that is, having abandoned a particular degree of defilements. The truth of cessation has two factors: purity of nature and purification of defilements as described above. Meditation on reason does not lead to the cessation of truth, in which all dualities have disappeared. The Dharma Jewel that abides in the world refers to the Buddha Dharma that has passed through 84,000 dharma disciplines, the twelve sets of Buddhist sutras – taught from the Buddha's own experience with compassion and wisdom. III. The Sangha that always abides in the world and is out of the world The Sangha that often abides in the world is wisdom (the truth) and liberation (the truth of cessation) in the mind stream of the sage. The Noble Truth of Cessation and the Truth of the Way is the Dharma Jewel that often abids the world, and the Sangha that usually abides in the world. The worldly abiding Sangha is a saint or sages in any of the three vehicles, which also includes the eight sravakas and bodhisattvas. The Sangha with introspective wisdom knows exactly about reality and knows some part of the variety of things. They have been freed from a number of afflictions—ignorance, lust, seeds, and karmic contamination. Some have escaped the desire for personal liberation that prevents the arising of bodhichitta. Some sages have also eliminated part of the obscurations of knowledge - subtle ignorance and self-grasping. A community of more than four monks is representative of the Sangha. The detailed analysis of the qualities of the Three Jewels as above helps us to realize the noble and perfect value of taking refuge. Understanding this, we will wholeheartedly take refuge from our hearts and have a deep connection with the Three Jewels. Accordingly, we will always be able to rely on the Three Jewels in any difficult situation encountered in life or at the hour of death. The Three Jewels emphasize the inner experiential aspect of religion and spirituality. We take refuge in the Three Jewels as full trust to lead us to liberation, ultimate enlightenment, not to take refuge with religious foundations. Although enlightened sages may live in monasteries and temples, these establishments are usually run by ordinary people. When we take refuge, it is important to be aware of the difference between religious institutions and the Three Jewels. Enlightenment, Nirvana and ALL KNOWLEDGE The Three Jewels are called "jewels" because of their rarity. Just as a mythical jewel can grant all wishes and needs, so the three jewels are constantly available and able to provide us with shelter, protecting us from the sufferings of samsara. samsara, and shows us the way to attain eternal peace, purity, and perfection. The Buddha said to be the source of the virtues of sentient beings, encouraging us to seek liberation, and full enlightenment. Buddhists of both the Pali and Sanskrit traditions take refuge in the Buddha, although there may be different views on the Buddha's enlightenment, Nirvana, and omniscience. The Pāli traditions say that the Buddha practiced as a bodhisattva for many previous lives and attained full enlightenment under the Bodhi tree during his lifetime as the crown prince Siddhattha Gotama. As a Buddha, he no longer suffers mentally but still suffers from physical pain due to the influence of craving and karma. Others say that when the Buddha passed away into Great Nirvana (mahāparinibbāna), all rebirths and rebirths ceased, and his mind entered Nirvana, a state of eternal peace, stability, and noness. vi that cannot be conceived from the point of view of time and space. Here, Nirvana (parinibbāna) is a reality, opposite of the impure and impermanent aggregates. Others say Nirvana is the cessation of cravings and the continuation of the aggregates. Here, the complete cessation of the aggregates is bliss. In general, the Sanskrit tradition believes that Gautama Buddha had trained as a bodhisattva for many previous lives and attained full enlightenment before his life as crown prince Siddhartha. Siddhattha Gotama). However, by manifesting as an unenlightened person who sought truth and attained enlightenment in this lifetime, he set an example that clearly showed the importance of effort and diligence to attain enlightenment. Through his example, he gave us confidence that diligent practice can achieve the same enlightenment that he experienced. The Sanskrit tradition agrees that when the cause of samsara is extinguished, the five impure aggregates can no longer continue, but there is no single agent or antidote that can completely cut off the constant and endless luminous mind. Some commentaries say that the mental aggregates are destroyed at Nirvana, and the great master Nagarjuna explains that the aggregates do not appear in the Arahant's meditation on emptiness. When entering Nirvana, the aggregates continued, but now they have been purified. The Buddha emerges from the sambhogakaya (enjoyment body), and ultimately from the dharmakāya, both of which are endless. When he passed away, the enlightened mind remained. Although Gautama Buddha ceased to exist, the continuum of omniscience continued for him to fulfill his purpose of diligent practice for many lifetimes, to lead all sentient beings to full enlightenment. To realize this, he manifested many incarnations to benefit sentient beings throughout the universe. The Buddha was always ready with the ability to benefit sentient beings, but because we lack merit and spiritual experience, we cannot see the Buddha. The nirmanakayas of the Buddhas are like sunlight spreading everywhere. However, if the boat is overturned, it cannot receive sunlight, so our karma and lack of merit obscure our Buddha-nature. When the boat is turned over, the sunlight will show up; as we purify the mind and accumulate merit, the deeds of awakening will increase, and we will perceive the dharmas as the four buddha bodies. I have heard that there are some Theravada monks who are Zen masters who have attained enlightenment, so it is said that the mind [citta] is awake, pure, and clear, but when obscured by defilements, it is not affected to complete destruction as phenomena in our world. Defilements are not inherent in the [citta] mind, although it needs to be cleansed of the defilements that cloud the mind. The mind is immortal and independent of space and time and continues to exist after the cessation of defilements and manifest wisdom. During his meditation, Thai monk Ajahn Mun, who lived in the late 19th and 20th centuries, saw Shakyamuni Buddha and arhats. This led him to believe that the wisdom of enlightened beings is completely immortal, not dead. When our defilements have been purified, we can also have the same experience. Regarding the omniscient or omniscient knowledge (sabbaññutañāṇa, sarvākārajñāna) of a Buddha, the Sanskrit tradition says that all existence: past, present, and future - appears in the Buddha's mind moment by moment by Perhaps the Buddha nature is clear, clear, and when all the taints or defilements are eradicated, the view clearly emerges. The Pāli scriptures state that although the Buddha had all-knowledge, he did not claim to know all at once. When the pagan wanderer Vacchagotta asked the Buddha if at any time of the three times, the Buddha's knowledge also appeared at the same time? The Buddha replied that it was not so. The Pāli commentators interpret this to mean that the Buddha thus had all-knowledge, but not that knowledge always existed continuously. Rather, although all of the Buddha's threefold knowledge is available to the Buddha, he must pay attention to each individual subject when it is necessary to know. Scholars in the Pali tradition today also have different ideas about this omniscient view. Some people doubt that the Buddha could see the future, claiming the future was predetermined. Any time, The Buddha could see the combination of causes and conditions that could bring about a certain effect in the future, and knew that causes and conditions could change from moment to moment. The commentary in the Visuddhimagga states that the Buddha knew past and future events intuitively, and the Path Analysis (Patisambhidāmagga) asserts that all past, present and future phenomena The future is in the omniscience of the Buddha. We should also distinguish clearly the description of the Buddha between the two views of the two traditions of Pali and Sanskrit (Sanskrit). We don't have to choose an opinion. We can see which point of view gives us a good idea then. When we are discouraged, let's contemplate Prince Siddhartha Gautama as an ordinary person like us who had to go through many challenges and difficulties on the path to success; Such contemplation will encourage our strong will. Since he himself worked diligently to attain enlightenment, we can too. At other times, it is more helpful to contemplate the Buddha Shakyamuni who was enlightened in many previous lives, appearing in our world through an incarnation to benefit sentient beings. This view will help us to feel the protective love of the Buddhas for us; they were present for us. When I visualized the Buddha's deeds described in the early Pāli suttas, I felt that the Sanskrit scriptures illustrated him in the same way. For example, The Buddha told Ananda (DN 16:3.22) that while attending hundreds of conferences with the Khattiyas aristocracy, the Tathagata clearly remembered where he sat and discussed with them. In order to integrate, the Tathagata must change his appearance to suit, use words that are suitable for him to guide the Buddha Dharma and please them. These Kingslayer generals did not know who he was and wondered if he was a god or a mortal. After he finished his teaching, he disappeared. The Buddha also imparted the same Dharma in the community of Brahmins, laypeople, hermits, and devas. This passage reminds me of the actions of an incarnated Buddha. Nowhere in the Pali or Sanskrit scriptures does the Buddha refer to the Buddha as almighty or a creator. He does not want us to worship him, nor do we have to ask him for favors. He does not reward those who follow His teachings and punish those who do not. The Buddha only guided the path to enlightenment from his own enlightenment experience. He brings benefits to sentient beings according to the individual's capacity and character. Whether we consider the Buddha to be fully enlightened, or to attain enlightenment in this life, he is still an inspiration, a shining example of spiritual achievement for us to follow. He has inner strength and his confidence in human potential is certain. With strong perseverance, he was diligent in the practice of samatha and vipassana. When I meditated on the three insights as mentioned in the Pāli canon, I realized a correspondence with Tibetan Buddhism that Tsongkhapa called the three main dharmas to practice: equanimity, bodhicitta, and right view. These essential dharmas are developed before becoming a Buddha, and will be completed when they become a Buddha. With equanimity, the Buddha discerned his previous lives with sufferings (duḥkha) and impermanence (transience). He saw that afflictions and karma create all suffering. To go against this, he completely abandoned the life of samsara, determined to find the way to liberation. With bodhicitta, the Buddha saw the birth and death of beings under the influence of afflictions and karma. To go against this, he generated compassion, equanimity, and bodhichitta. To realize this altruism, he purifies the defilement and fetters of mind by clearly seeing the no-self and non-phenomena. By using the sword of wisdom to purify his mind, he gained the right view to know that his mind was completely pure and from there he attained Nirvana. The two Pāli and Sanskrit traditions say that we are in the time of the Dharma, fortunately Gautama Buddha turns the wheel of Dharma for the fourth time and Maitreya will be the one who turns the wheel for the fifth time. The Buddhas who turn the wheel of Dharma are those who give teachings to places where the Buddhadharma is unknown. According to the Pāli tradition, these five are the only Buddhas in our world in this present eon; other practitioners will attain Arahantship. According to the Sanskrit tradition, every sentient being has the potential to become a Buddha, and there are many buddhas in our present life. I believe there can be different levels of taking refuge in the Three Jewels, and that someone can take refuge at the level that is easy and appropriate for them. This helps them on the spiritual path and encourages them to continue to cultivate and practice the Buddha's teachings. For some people, The ease of taking refuge involves understanding the teachings of compassion. For others, taking refuge must include belief in reincarnation. The important thing here is that they must trust and respect the Three Jewels. In the context of Buddhists accepting rebirth theory, there are many reasons leading to taking refuge as follows: (1) Perceiving rebirth in unhappy realms is a direct cause that leads us to immediately seek refuge in the Three Jewels. The awareness of suffering has prompted us to take refuge in the Three Jewels to guide us out of suffering. (2) Understanding the wonderful use and ability of the Three Jewels to guide us, we generate unwavering faith in the Three Jewels and take that as the basis for wisdom to manifest. (3) With compassion, those who follow the bodhisattva vehicle (Bodhisattvayāna) take refuge in the Three Jewels to attain full enlightenment, to help alleviate the sufferings of sentient beings. The important thing to meditate on the wonderful use of the Three Jewels is the reason and meaning of relying on the Three Jewels. When our mind trusted the spiritual guidance of the Three Jewels because we recognized it as a trustworthy place, we found the true meaning of taking refuge and became Buddhists. However, even if people have not yet become Buddhists, people can practice Buddhist teachings to help them in life and leave aside the rest for the time being. Some people want to claim refuge in the Three Jewels by participating in a ceremony in which they reread the rules for taking refuge under the ordination master and receive some or all of the five lay vows (pañcasīla, pañcaśīla). The five precepts are not to kill, not to steal, not to commit adultery, not to lie, and not to take intoxicants. After taking refuge, Buddhists keep the precepts to help them maintain their refuge. The precepts are instructions that guide us to avoid harming sentient beings, to avoid criticizing what we do not like, to avoid being rude and arrogant, to avoid pleasant objects, to avoid engaging in the ten negative karmas, to avoid taking refuge in in evil spirits, and avoid cultivating friendships with those who slander the Three Jewels or act according to evil karma. We try to follow a virtuous teacher, study and put the teachings into practice in our daily lives, respect the monks and nuns and follow their good example, and have compassion for sentient beings. , take the Eight Precepts twice a month, make offerings to the Three Jewels, encourage others to take refuge in the Triple Gems, take refuge three times each morning and evening, offer our food before eating, and respect Respect Buddha statues and scriptures. A guiding principle for maintaining pure refuge is that we do not take refuge in those who lack the ability to guide us to enlightenment. Shakyamuni Buddha is our ancestor, and an image of Shakyamuni Buddha should be enshrined in the center of our altar. We believe in the Buddha - the omniscient one. If we feel remorse for our bad deed, in the presence of the Buddha, we must repent for purity and vow to become virtuous like the Buddha and his saints. Buddhist tradition speaks of Dharma protectors – bodhisattvas who help practitioners on the path of practice. there are dharma protectors that are worldly or worldly. The transcendental dharmapalas have realized emptiness and may be residing in the sangha. In the Tibetan scriptures, Dharma protectors such as the Four Heavenly Kings and the prophet Nechung are worldly dharma protectors who have vowed to protect the Buddhadharma and its practitioners. They are not on the list of the Three Jewels, but we can ask them for temporary help for our virtuous actions, just as we rely on a strong person to help us in a time of need. However, we do not take refuge with these worldly protectors. beings in the realm of reincarnation. Like humans, some gods are very helpful and others are harmful. Some have clairvoyance, some do not. Some are virtuous, others are full of anger and hatred. Due to ignorance, some people turn to prayer and take refuge in local deities such as the Wrathful Spirit Dorje Shugden. Because these gods help to give temporary blessings in this life, motivating practitioners who have lost their way to practice, only worry about having a lot of money, position and fame by pleasing the gods, instead of looking for the practice of mindfulness. This corrupts practice and goes against the teachings of the Buddha, in which the Buddha clearly teaches that we are responsible for peaceful cause and effect by abandoning negative actions and cultivating good ones. Taking refuge in the Three Jewels and following the law of cause and effect is a true protection from suffering. Mortals often look for external things like amulets, holy water, and protective ropes to protect them from danger. If these help them remember the Buddha's teachings and practice, that's good. But if they think that these objects possess an inherent power within, they are mistaken. In fact, people need to protect amulets, ropes because they are easily damaged! We must always remember that Dharma practice happens in our mind. Right practice requires us to identify the defilements and apply the right medicine to detoxify them.END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.20/7/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.