Posted on: April 12, 2022 Posted by: admin Comments: 0

Throughout his life, in 80 years, he never lost his mind with the ultimate goal of saving sentient beings who are in the midst of suffering.

Introduction: People are born, grow up, grow old, get sick and die. Dust returns to dust. Europe is also a normal rule of a human life. Birth, old age, sickness, and death are inherently like that. Even all things come into being and will eventually die, no one, nothing is forever. That is the inevitable law of life, even the Kim body of the five aggregates of the Master must still obey this law, let alone the impure body of the five aggregates of ordinary people. Because people are attached to the body of the five aggregates, they will be suffering and afflicted by the ego. If you let go according to the rules, you will be happy and free as the spirit of the Heart Sutra taught: “The five aggregates do not go through all the suffering and yoke”.Tag: nirvana, Buddha, metal body, dust, five aggregates,…

I. The Buddha’s Last Teachings

Before entering Nirvana, the Buddha created conditions for his disciples to have the opportunity to ask and answer questions if there were doubts or points that were still unclear, which could lead to different interpretations. The Buddha called Ananda and his disciples to warn him: “Mr Ananda and his disciples, in a short time the Tathagata will pass away. You stretch out a hammock for the Tathagata to lie down. If you want to ask anything, just ask, so that you won’t wonder later. teach”.

– Mr. Ananda and the disciples of the Tathagata, immediately spread a bamboo hammock between two long-life trees in the Sala forest. Those who have attained the four results of Thanh Van or more, normal body and mind; And those who have not received the profound principles of the Buddha’s teachings, everyone shed tears, but: trees, grass, flowers, leaves, the whole Sala forest is sad, and all the birds seem to stop singing!

The Buddha knew the minds of these people, so he taught: “The Tathagata is about to pass away, leaving the sensual world, to return to the source of the Tathagata himself, you should be happy, because the Tathagata has fulfilled his vow, to come to this world to guide people. here know the way to people’s roots”. The Tathagata reminds you clearly: “When attaining enlightenment under the Bodhi tree, Mara came to harass the Tathagata, but could not, so the Demon Kings cursed heavily, saying: “O Mr. Gotama, when you are no longer in this world, you as his disciples, although they practice according to his religion, but their actions are to follow my will, the more time is away from him, the more his disciples also follow my orders, Don’t expect to teach them the way to enlightenment and liberation!”

– Hey disciples, make your own torches to illuminate yourself, rely on your own strength, do not depend on anyone. My teachings will be your torch to guide you, your refuge, no need to depend on any other teachings anymore.

– The demon of worldly desires is always trying to deceive your mind. If there is a poisonous snake in the room, you will not be able to sleep peacefully until you get it out. You must sever the bonds of worldly craving and break them off as you chased the viper out of the room. You must protect your consciousness very carefully.

– My children, my last moment has come, but you must understand that death is only the disintegration of the physical body. The body is born of parents, it grows on food, it has no way to avoid disease and death. A true Buddha does not have a human body, but only Enlightenment. There is only Enlightenment. The human body must disintegrate, but the Wisdom of Enlightenment will endure endlessly in the entity of the Dharma, on the path of Dharma practice. If someone sees only my body, he does not see me in a real way. Only those who accept my teachings can truly see me.

– After I pass away, the Dharma takes my place as your teacher. Knowing how to follow that Dharma is how you show your loyalty to me. For the last forty-nine years of my life, I have hidden nothing from my teachings. There are no secret teachings, no hidden words. All my teachings are given honestly and transparently.

“My dear children, this is the end of time. In a moment we will enter Nirvana. These words are my final instructions to you. Then he blessed him as follows:

a) Y, His bowl will pass to Mr. Mahakasyapa.

b) Disciples must take the precepts as teachers.

c) At the beginning of the Sutras, four words should be stated: “Like Thi Thu Van”.

d) His relics will be divided into three parts:

– One part to the Heavenly Palace,– One part to the Dragon Palace,– One portion to the 8 Kings of India

This is the golden word that he left in the last hour, after giving detailed instructions, he entered samadhi and entered Nirvana. At that time, it was the full moon day of the second lunar month (according to Mahayana Buddhist history).


II. Meaning of Buddha entering Nirvana

Throughout his life, in 80 years, he never lost his mind with the ultimate goal of saving sentient beings who are in the midst of suffering.

After the Buddha enjoyed the last meal offered by Mr. Thuan Da, the Buddha went with the Sangha to the land of Kusinara (Kusinàra), in the Māla forest. Under two sala trees, the Buddha, after instructing and asking the monks, did anyone still have doubts about his teachings? No one in the assembly had any doubts, so Ananda said, “World-Honored One, the moon may heat up, the sun may cool down, but there’s nothing wrong with the Buddha’s teachings. the truth, will certainly bring peace and happiness to those who practice. That is the truth that never changes. At that time, there was Mr. Tu Bat Da La (Subhadda) heard about the Buddha’s Nirvana, so he came late from afar, but he bowed to the Buddha and asked for his permission to leave home. He gladly accepted the word for Tu Bat Da La and he witnessed the results. That was the last disciple of Buddha.

The Buddha’s final attainment of Nirvana is also a manifestation to save birth, helping sentient beings see that there is no permanent dharma except the Buddha’s righteous Dharma. It also means that no disciple of the Buddha can forever rely on the Buddha, but must rely on his righteous dharma to practice diligently, make a firm vow to filter and eliminate. all defilements, crazy afflictions such as greed, anger, delusion… conceit, doubt, evil view…

The Buddha continued his book of much-needed teachings that have now become the ultimate Mahāyāna: “Facted phenomena are impermanent and subject to change. Please be diligent, make efforts, do not let this body lose, later regret it.” Having said this, the Buddha entered the first jhāna concentration until the fourth jhāna of the four voids, then re-entered the fourth jhāna and entered the cessation of perception and feeling.

All four groups of Buddha’s disciples were silent, both space and time were quiet, and indeed the Buddha manifested Nirvana-Circulation, Realization-Truth, Ultimate-Nirvana.

In fact, we look at the Buddha through the figure of Prince Siddhartha, then we see that Buddha has birth and death, birth and Nirvana. If anyone looks at the Buddha’s body through the Dharmakaya, it is clear that he has no birth and death. In the Diamond Sutra, the Buddha taught that if anyone looks at the Buddha through 32 good signs and 80 beauties, he will never see the Buddha but must look through the Dharma body to see the Buddha. In the Nikayas Buddha also taught that: “Whoever sees dependent origination sees the Dharma; whoever sees the Dharma sees the Buddha.” Seeing Buddhahood is the ultimate enlightenment. But because of clinging to self and self, being deeply immersed in the cycle of birth and death and suffering, whenever there is birth, there is death, no one, and nothing is forever. If you let go of them, you will be happy and free as the spirit of the Heart Sutra teaches: “The Five Aggregates Don’t End All Suffering”, then the voice of Dependent Origination and Selflessness must be the voice of enlightenment and liberation from suffering. So the Buddha said: When the twelve causes and conditions arise, it is synonymous with the whole aggregate of suffering. When twelve causes and conditions cease, or twelve causes and conditions cease, it is synonymous with the cessation of all the aggregates of suffering. All that is called Dependent Origination, which is the truth about the existence of dharmas, confirmed by the Blessed One: “That Dependent Origination, whether the Tathagata appears or does not appear, abides is that gender, The law determines that character, the charm that is. The Tathagata has fully realized and attained that theorem. After fully realizing, attaining, the Tathagata declares, expounds, develops, reveals, distinguishes, manifests, manifests.” He taught: “Condition of ignorance, monks, there are formations… So, bhikkhus, here is the like-nature, the unreal, the undifferentiated, the y-characteristic. This, bhikkhus, is called Dependent Origination.” In the Great Dependent Origination Sutra (Truong Bo III), when Venerable Ananda praised the profound doctrine of Dependent Origination, the Blessed One emphasized more: “It is, Ananda, because of this lack of enlightenment, of not understanding this doctrine of Dependent Origination, that present beings are confused like a cocoon, tangled like a spool, like munja grass and babaja reeds, it’s impossible. out of the land of suffering, evil, the lower realms, birth and death.” Here it shows us that reality is dependent-arising, non-self. This is the true dharma, like the dharma, the true nature, the unspoiled nature, as advocated by Hoa Nghiem through the teachings “The Dharma Realm coincides with Dependent Origination”. There is no high or low difference between the Dependent Origination realized by the Blessed One as presented under the twelve factors of dependent origination (Sayutta Nikaya II) and the Dependent Origination of the Flower Adornment. The fact that the Blessed One was enlightened shows that unconditioned is also this life. One pure morning, Venerable Subhuti cleverly realized the Buddha’s opening of the Vajrayana mind through wearing robes, maintaining bowls, entering Sāvatthi for alms,… Cuong, preface) and gave praise to the Blessed One: “Kindly protect the remembrance, and wish the bodhisattvas well.” In the Dhammapada verse 279, it is written: “All dharmas are selfless” That is, conditioned and unconditioned are both non-self, or conditioned is also…


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