Renunciation of Balamī (Nekkhammapāramī) we clearly understand the meaning of renunciation (pabbajja) which is: - In terms of form: Having a different appearance from other people. – Psychologically: There is a desire to escape from impurities, to keep the mind from being absorbed in sensual pleasures. In these two parts, mainly the psychological part, a practitioner, whether in the form of a deity or a lay person, is diligently practicing the Dharma to eliminate defilements (especially sensual pleasures), he is still called an outstanding person. family, as Buddha said: “Hatthasaññato pādasaññato, vācāyasaññato saññatuttamo Ajjhattarato samāhito, eko santusito taṃ ahu bhikkhuṃ. “Subdue your hands and feet; tame words and thoughts [1]. Delight in meditation [2] ; alone and knowing enough, I call that person Bhikkhu" [3]. Or: “Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ. Asatā ca na socati, sa ve bhikkhu'ti vuccati. “All names and forms; don't think "me", "mine". Dislike (will) and do not grieve; That person is called a Bhikkhu" [4] The word nekkhamma (renunciation) refers to everyone who is seeking liberation, enduring the allurements of the five sensual pleasures, trying to escape all entanglements and bondages of five sensual pleasures. These five sensual pleasures in other aspects are: Gaining benefits, fame, praise and eternal happiness. The main mind is immersed in the 5 sensual pleasures, when it does not get what it wants, it gives rise to sadness, resentment.... In other words, the negative side of the 5 sensual pleasures is: loss of profit, loss of reputation, criticism and suffering. The new principle of renunciation is the relationship between renunciation and renunciation. Although he has the appearance of becoming a monk, his mind is entangled in the five sensual pleasures, and he is called a "false monk", as in the Buddhist Sangha of Renunciation, the story of Bodhisattva Somanassa [5], summarized as follows: In the past, in the kingdom of Kuru, the capital city of Uttarapañcalā, King Renu ruled this kingdom. The hermit Mahā Rakkhita and 500 of his followers went down to the plain to find salt and vinegar, and were fortunate enough to be invited by King Renu to reside in the rainy season in Ngu Uyen garden, offering food to the thoughtful hermits. At the end of the rainy season, the hermit Mahā Rakkhita said goodbye to King Renu and returned to Snow Mountain. The king wished to have a royal son to succeed the throne. On the way back to Snow Mountain, the hermits sat and thought under the shade of a shady tree, discussing King Renu's wishes. The hermit Mahā Rakkhita contemplated King Renu's wishes. He said: - Hey Sages! Tonight at dawn, a heavenly son will be born into the Queen's womb. Hearing that, a monk in the group thought: "Let me become a confidant of the Royal Family." He found a way to return, not to Tuyet Mountain with the hermits. When he arrived at the Royal Palace, he lied and said: "With my heavenly eyes, I saw that a heavenly son was born into the Queen's womb. I was afraid that disaster might happen to the fetus, so I came here to inform you." I know". So, he was able to stay in Ngu Uyen garden, eat delicious foods, and was praised as Dibbacakkhuka (one with heavenly eyes). After the Bodhisattva was born, He was named Somanassa kumāra (Prince of Joy). When the Bodhisattva was seven years old, there was an enemy rebellion on the border. The king personally quelled the rebellion.Entrust the care of fake monks to Bodhisattva. One day, the Bodhisattva visited the monk and saw him taking care of a tree. He thought: "This man is a fake monk, he is worried about gardening, not about his spiritual practice." He asked: - What are you doing? O mortal gardener. The fake monk, extremely angry, had the evil intention of killing the Bodhisattva. When the King returned to visit him, he pretended to be brutally beaten. When the king asked, he slandered Bodhisattva for torturing him. And declared that "this kingdom will perish, the royal family will be destroyed, if Prince Somanassa "who insults the monks" is still alive". Without having time to think, the King became angry and ordered Bodhisattva be beheaded. Bodhisattva clearly presented the problem, with the proof of the people of Kuru city, the fake monk was surrounded and beaten to death by the people. The Bodhisattva was fed up with the sight of the Emperor, so he asked his parents to become a monk. He went to Snow Mountain to practice and attain Zen. The Buddha taught: “Anikkasāvo kāsāvaṃ. Yo vatthaṃ paridahessati Apeto damasaccena. Na so kāsāv'assa. “There is no escape from filth. The person wearing the yellow robe does not eliminate arrogance. Not homemade, not real. Not worth the yellow robe.” [6] Clearly the form of renunciation is not "renunciation". Since leaving home and living without a home is the basis of the perfection of renunciation, at a time when there was no Dharma of the Buddha, in order to practice renunciation, the Bodhisattva left home to practice asceticism as a monk (samana) or a mendicant. wanderer) according to “karma theory – kamma vādi” and “practice theory – kiriya vādi”. However, when the Enlightened One appeared in the world, the Bodhisattva joined the Sangha according to the Buddha's teachings. When Bodhisattva became a monk, he placed himself in morality and strictly maintained morality. On the other hand, to make this precept pure and bright, the Bodhisattva also practices additional acts of diligence (ātappa) called dhutaṅga. The three stages of renunciation paramita. The main idea of ​​the perfection of renunciation (pāramī) is “to escape” and “to seek”. A– About escape. There are three types of liberation: Escape from sensual pleasures, escape from form and thoughts, and escape from samsara. Desire is the first obstacle that causes the mind to become attached. The Buddha taught the Bhikkhus the sutta "Seven bait" [7], he presented the image of a hunter placing a trap, in the trap there are food items to use as bait to trap herds of deer. There were four herds of deer, of which only the fourth herd escaped the hunter's trap. And: “Nivāpo ti kho bhikkhave pañcann' etaṃ kāmaguṇānaṃ adhivacanaṃ: “Bhikkhus, bait is synonymous with the five growth desires.” Nevāpiko ti kho bhikkhave Mārassa' etaṃ pāpinato adhivacanaṃ: “Bhikkhus, the hunter and trap is synonymous with the evil Demon [8]. Nevāpikaparisā ti kho bhikkhave Mārapariyāy' etaṃ adhivacanaṃ: “Bhikkhus, the relatives of a hunter and trap are synonymous with the relatives of evil Demons [9]. Migajātā ti kho bhikkhave samaṇabrāhmaṇān' etaṃ adhivacanaṃ: “Bhikkhus, the deer group is synonymous with Brahmin Samons. The Buddha described four groups of deer: - The first group of deer, greedy for prey in the hunter's trap, was caught by the hunter. Also,There are Brahmin Samanas who, because of their indulging in the five desires, are captured by the afflictions of greed (demons), unable to escape the bondage of the afflictions demons. This is the type of person who has not yet escaped sensual pleasures. – The second group of deer, seeing the danger of the bait, retreated deep into the forest. At the end of the summer months, there is a lack of food, the body is weak and exhausted. Because they were weak, they returned to the bait, and were captured by the hunter. Likewise, there are Brahmin Samanas who practice asceticism and gradually become exhausted and return to indulging in the five desires. This is the type of person who initially deliberately escapes sexual pleasures, but later returns to enjoy sexual pleasures - The third group of deer is wise, hiding in a place where hunters cannot see. Then they eat those baits but are not caught by the hunter. The hunter thought, "This herd of deer is wise." He made large, sturdy pillars and traps everywhere. And the third herd of deer was captured by a hunter. Likewise, there are Samana Brahmans who practice meditation and attain concentration, but still have wrong views about "permanence" or "interruption", so they cannot escape the demonic afflictions of craving and attachment. This is the type of person who attains meditation and is free from sensual pleasures, but not yet free from form and imagination. - The fourth group of deer refers to those Brahman Samanas who are completely liberated and no longer captured by the demons of afflictions (greed). This is the Saint, whether educated or uneducated, they escape samsara. Thus, in a narrow sense, escaping from wrong views is considered a "high level of renunciation", that is, no longer having "MY and MINE thoughts". In the time when there was no Dharma of the Buddha, the escape from form and perception (the attainment of formless meditation) was the pinnacle of the perfection of renunciation. During the time of the Buddha's Dharma, attaining Nirvana was the pinnacle of the perfection of renunciation. The Dharma Masters have taught: The perfection of renunciation has three levels: ordinary level, middle level and superior level. 1- The three Paramitas regarding the appearance of renunciation. The environment with many afflictions brought by the 5 desires (sight, sound, smell, taste, touch) is home life. The forest is a shelter for wild animals, and in the same way, home life is an environment that causes many desires and afflictions to arise. Although lay people can also achieve noble dharmas such as meditation and enlightenment, the number of lay saints who have attained Arahantship or holy fruition who study and meditate compared to monks is very modest. For those who intend to escape from the entanglements caused by sensual pleasures, renunciation is the first step. The monastic life is a favorable environment for the achievement of noble dharmas. a–What is the ordinary level of renunciation paramita? This is a person who sees the danger of the five sensual pleasures, abandons his family, wife, children, property, and kingship, and becomes a monk to practice the holy life to escape attachment to the five sensual pleasures, like the previous incarnation of the Buddha, Bodhisattva Mahā Kañcana [ ten] . That is, rejecting what is external to the body, in order to achieve the dignity of becoming a monk. b- What is the intermediate perfection of renunciation?. As a person who sees the danger of the five desires and is determined to become a monk to escape the five desires, even if he has to sacrifice a part of his body, he will not hesitate. As the Buddha's previous incarnation was Bodhisattva Temiya [11].That means accepting to sacrifice a part of the body to achieve the appearance of becoming a monk. c- What is the highest perfection of renunciation?. A person who sees the danger of the five sensual pleasures and is determined to become a monk to escape the five sensual pleasures, even if he has to sacrifice his life, he will not hesitate, like Prince Sudinna [12] , Prince Ratthapāla [13] . Return to the residence of a monk. Monastics often reside in quiet places, that is one of the 10 things to keep in mind [14]. Normally, staying in the forest is better than staying in the city even if it is staying in an empty house. Staying in the forest but at the base of a tree is better than staying in a hermitage. Thus, residing in the forest and under a tree is the upper level, residing in the forest but in a hermitage or cave is the middle level. Living in an empty house near the city or in the city is considered inferior. However, staying in the forest is not necessarily good, if your mind is not good. Upāli asked the Blessed One: “Kati nu kho, bhante, āraññikā'ti? “World-Honored One, how many types of people reside in the forest?” The Buddha replied: Pañcime, Upāli, āraññikā. Katame panca? “Upāli, there are five types of people residing in the forest. What is year? 1'- Mandattā momūhattā āraññiko hoti. Those who live in the forest because of their stupid and ignorant nature. 2'- Pāpiccho icchāpakato āraññiko hoti. People living in the forest have evil desires and are motivated by that desire. (The person who lives in the forest with the thought: "If I live in the forest, everyone will pay homage and make many offerings to me..."). 3'- Ummādā cittakkhepā āraññiko hoti. Those who live in the forest are crazy and insane. 4'- Vaṇṇitaṃ buddhehi buddhasāvakehīti āraññiko hoti. The one who lives in the forest (thinks): "Praised by the Buddha and the Buddha's Disciples." 5'- Api ca appicchaññeva nissāya santuṭṭhiññeva nissāyasallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññevanissāya āraññiko hoti. People who live in the forest because they have few desires, know enough, are self-controlled and understand the benefits of separation. Ime kho, Upāli, pañca āraññikā'ti”. “Upāli, these are the five types of people in the forest” [15]. Only the fifth class of people is noble and worthy of praise. An ideal abode is one with five factors as follows: “Idha, bhikkhave senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ. – Here, monks, the place of residence is not too far (city), not too close (city), convenient for coming and going [16]. “Divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ. Not bustling during the day, little noise at night, not noisy. “Appaḍaṃsamasakavātātapasarīsapasamphassaṃ. Less exposure to flies, mosquitoes, wind, solar heat and snakes. “Tasmiṃ kho pana senāsane viharantassa appakasirena upajjhanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. In this place of residence, finding items such as food, clothes, beds, and medicine to treat illnesses is not difficult or tiring. “Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā… “In this residence, is the residence of the Elder Bhikkhus who come to stay, those who have heard a lot, who practice the Dharma, uphold the rules, and hold the general theory… [17] . Again, in the Majjhima Nikaya,In the Forest Sutta [18], the Buddha taught that while in the forest, there are 4 cases summarized as follows: 1'- Practices [19] without improvement, necessary items for Samana life such as: Objects If you find it difficult to find food, clothes, seats, and medicine, you need to go immediately: "Tena bhikkhave bhikkhunā rattibhāgaṃ vā divasabhāgaṃ yātaṃhā vanapathā pakamitabbaṃ, na vatthabbaṃ "Hey Bhikkhus, that Bhikkhu must abandon that forest, not stay, day or night.” (According to the Commentary: When a Bhikkhu contemplates and clearly sees this, he immediately leaves, whether it is day or night). 2'- The methods of practice that do not improve, and the items necessary for the Sammon life to be abundant, should be discarded. 3'- The methods of practice improve, the items are difficult to find: You should stay. 4'- Practice methods for improvement, items that can be found easily: You must stay in the forest for the rest of your life and do not leave. 2- Three Paramitas on the causes of renunciation. Ordinary monkhood. Is renunciation as a tradition, or as a pre-existing tendency, typically the story of Bodhisattva Mahā Kañcana [20] Bodhisattva Mahā Kañcana. Once upon a time, when King Brahmadatta ruled the kingdom of Bāraṇasī (Balanai), the Bodhisattva was born into a great Brahmin family with a fortune worth 800 million gold coins. His name was Mahā Kañcana. When he learned to walk, another boy was born, named Upa Kañcana. When Upa Kañcana could barely walk, another boy was born. Just like that, the Bodhisattva had 6 younger brothers and the youngest sister was named Kañcana devī (Lady Kañcana). When the Bodhisattva grew up, he studied all the professions in the capital Takkasilā. His parents told him to get married, but he refused. One by one, the younger brothers and Kañcana devī also followed His example and decided to live alone. When his parents passed away, Bodhisattva and his younger brothers generously distributed all their assets to poor people such as beggars and wanderers... Then they all went to the Snow Forest to become monks, a maid and a servant also asked to go. according to them. The group went into Tuyet Lanh, found a suitable land near a lotus pond, and each person built their own hermitage to practice in seclusion. In the beginning, everyone went together to look for food such as forest fruits, wild tubers... each person went separately. When they found food, they called each other to come pick it up and eat it together. Bodhisattva thought: "It's not reasonable for us to give up our entire fortune of 800 million gold coins, then go into the forest and wander around looking for food." He gathered all the Taoists together and said: "We become monks with the purpose of practicing to achieve noble dharmas. If we always look for food to live, it is useless. From today, you guys stay here and practice, I will go find food for you." The Taoist Upa Kañcana said: - You follow me to practice, so I myself will stay at the hermitage to practice. There are many uncertainties in the forest, so the female Taoist Kañcana devī and the female Taoist maid will also stay at the hermitage. am practicing. The remaining people will take turns, each day one person will find food for the entire group. All agreed with this event.Due to the practice of the four immeasurable minds, the Life Gods happily provided enough food for the Taoists. The ascetic monks diligently practiced the law with an extraordinary effort, causing the throne of the heavenly king Sakka (Indra) to burn hot. After reflecting on the fact that the King of Heaven clearly knew the event, he thought: "Are these Taoists free from lust? Let's try it and see." King Thich Thich used his divine power to hide the meal of the ascetic Mahā Kancana for three whole days. The first day, the Bodhisattva thought: Maybe my food was forgotten", He was silent, the second day the Bodhisattva still did not see his food, he thought: "Maybe I made a mistake?" ?", On the third day, he did not see any food, so he thought: "If I really made a mistake, let me reconcile with the Taoists." In the afternoon, the Bodhisattva had the gong strike everyone together, when everyone had come to the assembly. The Taoists asked: - Venerable sir, who played the gong? – Hey sages, it's me. – Sir, what's going on? – Hey sages, today is the third day I don't have food. The first day we didn't see our share, we thought "the person sharing the share probably forgot our share", the second day we didn't see it either, we thought "maybe I did something wrong?", today I also didn't see my share. without food, I thought, "If I have made a mistake, let me reconcile with the sages." Therefore, I beat the gong to gather the sages together. The Taoists all confirmed that they "brought food to the Bodhisattva." He taught: "So, we must find out who stole the food. We have renounced worldliness and worldly desires, but stealing even a single lotus root is an unworthy act." The hermit Upa Kañcana asked to prove that he was innocent. When the Bodhisattva agreed, he vowed: "I hope that the person who steals the Venerable's food will be a great emperor with many buffaloes, horses, and more. country..., many properties, pearls, a beautiful wife and many sons and daughters." Hearing this prayer, the Taoists all covered their ears and cried out: "Oh, the oath is too heavy." Bodhisattva said: "Sage, the above oath proves that you are innocent. Please sit in your seat." One by one, all of them proved their innocence through the following prayers: The second person prayed: "I hope that the person who steals the Venerable's food will be a powerful King, with many rich territories and many property, pearls, tombstones..." The third person prayed: "I hope that the person who stole your food will be a wealthy homeowner with many luxurious clothes and always enjoy all sensual pleasures." The fourth person prayed: "I hope that the person who steals the Venerable's food will be a great rich man with a lot of fame, many fields, gardens, warehouses, and children." The fifth person prayed: "I hope that he will steal the food. of the Venerable, he will be a famous General, feared everywhere." The sixth person prayed: "I hope that the person who watches over the Venerable's food will be a monk who is proficient in astrology, understands the stars, is a close astrologer of the King, and enjoys all the glory and wealth from The king gave it." The seventh (a servant) prayed: "I hope you will steal the Venerable's food,will be a powerful village chief with many benefits." The eighth (younger sister) vowed: "I hope the person who stole the Venerable's portion will be a peerless woman, the Queen of the mighty Great Emperor." The eighth (the maid) prayed: "I hope that the person who stole the Venerable's food will be the favored Queen of a powerful King." Bodhisattva heard the monks make such a vow, he thought: "If I don't pray, the monks will probably think: "I didn't lose my food, but now I'm slandering them." After thinking about it, he prayed: "The person who does not lose his food, but says he has lost it, hopes that this person will always enjoy all sensual pleasures, and when he is about to die, his mind will still be immersed in sensual pleasures." Listening to the prayers of the Taoists, King De Thich appeared and confessed that "I hid the food of the Taoist Chief for three days, in order to see if the psychology of the Taoists was depressed with the five desires." The main idea of ​​this story is: "renunciation due to boredom of the five desires", so it is considered "ordinary renunciation". b- Middle level renunciation. It is renunciation that arises from the mind. Like the story of Bodhisattva Yudhañjāya [21]. Bodhisattva Yudhañjāya was the eldest son of King Sabbadatta, King Sabbadatta had a thousand princes. When Bodhisattva Yudhañjāya came of age, he was appointed Viceroy. One morning, in the morning, he sat on his splendid chariot and went to play in the royal garden. He saw dew drops sparkling like pearls on the leaves and blades of grass. He was surprised and asked: " What is that? The servants explained to Him: "Those are dew drops." In the afternoon, when he returned to the old path and could no longer see the pearls of morning, he asked: - Where are the pearls of morning dew? – Venerable Sir, when the sun rises, the dew drops disappear. After listening, the Bodhisattva exclaimed: "Human life is no different from dew drops, there is no morning or afternoon. We must escape this ever-changing, unsustainable burden.” So he renounced his royal power and became a monk. c- High level renunciation. It is also renunciation due to mental motivation. There is a difference between the two mental motivations: the emotional motivation is due to the awareness of impermanence and the mental motivation is due to the awareness of suffering. It is the movement of the mind due to the experience of suffering that is higher than the movement of the mind due to the perception of impermanence, such as the movement of the mind of Bodhisattva Ayoghara. Why is the excitement caused by the realization of suffering higher than the excitement caused by the awareness of impermanence? Because: Although we are aware of impermanence, we do not necessarily consider it suffering. Some people know that "everything changes", but while suffering exists, they hope that "suffering will change, so that happiness will arise". That is, "suffering that is impermanent will be happiness". On the contrary, wise people will realize that "old suffering has disappeared, new suffering is arising and will appear in the future". Therefore, the World-Honored One often asked the monks: "What is impermanent, is it happiness or suffering?". And the monks answered: "World-Honored One, it is suffering." Bodhisattva Ayoghara [22]. In a past life, King Brahmadatta's Queen, who ruled over Bāraṇasī (mother of Bodhisattva Ayoghara), caused injustice to a woman who married the same husband. In that life, she was a sterile woman,forced to marry a second wife for her husband to have someone to continue the family line. Because she was afraid that the inheritance would belong to her next wife, if this person had children, she twice tried to destroy the woman's fetus. The third time, both mother and child died. The next wife wrongly accused her, vowing to repay this hatred. When the Queen gave birth to a prince, his step-wife, who had always been a female yaksha, appeared, took the child to eat alive, and then disappeared, the second time as well. The king called his advisors to ask: - The queen gave birth to a baby, and the yaksha came to capture and eat him. So what should we do to keep the royal child from being harmed? The advisors suggested many ways, some said: - Yaksha is very afraid of iron houses, let's build an iron house and raise the Prince in it. The king agreed with this method and built a solid iron house right in the capital in 9 months. When the Bodhisattva was born, he was raised in that iron house, so he was named Ayoghara kumāra (Iron House Prince), but the female yaksha, because she was thirsty, went to Anotatta lake to drink water, but was attacked by the monks. The yaksha held the lake and cut him to death. When the Bodhisattva was 16 years old, he was given the position of Viceroy. The King allowed him to be taken out of the iron house. He went on a tour around the capital, seeing the beautiful and colorful gardens. He asked the servant: -This capital is very beautiful, why doesn't my father let me go out, forcing me to stay in the iron house? The servant told the Bodhisattva the reason clearly. He thought: "I suffered in my mother's womb for 10 months, like someone who is suffering in the Iron Pan hell or the Filthy Hell. When we got out of the womb, for 16 years we had to live in an iron house with no chance to get out, just because of the threat of death. Now, although I have not died from Yaksha, death still does not let me go, I must surely die. Feeling the fear of death coming, the Bodhisattva decided to become a monk. This is the highest level of renunciation. We can understand as follows: Bodhisattva Siddhattha (Siddharta) when he saw old age or illness, his mind experienced a feeling of intermediate level; When he saw death, his mind was shocked, a high level of excitement. 3- Three Paramitas on the psychology of renunciation. The psychology of renunciation refers to “release from craving”. a- What is the perfection of renunciation at the ordinary level? It is the determination to escape the "binding" of the five desires: Sight, sound, smell, taste and touch. In other words: The monk does not have a mind of craving for the 5 desires, has a bored mind, and experiences the harm caused by indulging in the 5 desires, like the story of Bodhisattva Mahā Kañcana above. b- What is middle-level renunciation? Is not having craving for body parts such as hands, feet, face, etc. like Bodhisattva Temiya, the Bodhisattva had to pretend to be paralyzed for 16 years. c- What is high-level renunciation? It is the determination to escape the 10 bondages (mentioned above). In other words, a monk is no longer attached to "self" and "mine". Like the Buddha's previous incarnation as Bodhisattva Cūla Sutasoma [23]. He is a monk of the highest order. The story of Bodhisattva Cūla Sutasoma is similar to the story of Bodhisattva Mahā Janaka, but there are differences in details. King Cūla Sutasoma, after seeing the gray hair on his head, decided to become a monk.He summoned his court and announced his intention. The court begged him to stay on the throne, but could not change his mind. Next is father and mother. wife, children... clung to Him, but all failed. And he left home as he wished. In other words, the reason King Cūla Sutasoma's renunciation is called high-level renunciation is because the King went beyond all 10 bondages. B- About searching. The perfection of renunciation is the combination of wholesome minds and mental factors, with the intention of escaping sensual pleasures or escaping the realms of rebirth (realms). To be more clear, when creating blessings with a mind that longs to escape the cycle of birth and death, that is the first step of renunciation. Renunciation paramita is the search for superior human dharmas (uttara manussadhammā), in short: There are two superior human dharmas: Meditation and Supramundane Path and Fruition (lokuttara dhammā). Getting rid of sensual pleasures is the first achievement of renunciation. Once the obstacle of desire (kāmacchandanīvaraṇa) has been suppressed, the practitioner attains the First Concentration, as in the text: “Bhikkhu vivicc'eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ pīti sukhaṃ paṭhamajjhānaṃ upasampajja viharati. "A Bhikkhu who is far from lià (vicca) of desire, far from unwholesome dharmas, attains and abides in the First Jhana, a state of joy and happiness arising from being far from desire, with thoughts and thoughts" [24]. From there, it is the foundation to practice insight (vipasanā), progress to Nirvana, gradually escape the cycle of birth and death and Arahantship is the highest level, escape from the cycle of birth and death, ending completely. complete ignorance. “Chandamūlakā sabbe dhammā: Dharmas based on desire (chanda)”. Manasikārasambhavā sabbe dhammā: Dharmas arise from intention” [25]. Desire (chanda), in short, has two: - Desire for sensual pleasures (kāmacchanda) is: "Wish belonging to the unwholesome", is the type of desire to enjoy sight, sound, smell, taste and touch. – Desire for dharma (dhammacchanda): “Wish belonging to goodness”, is the type of desire to achieve superior dharmas. Intention (manasikāra), in short, there are two: - Improper intention (ayoni so manasikāra: unreasonable intention), is the foundation for unwholesome dharmas to arise. – Right intention (yoni so manasikāra: Right intention or skillful intention), is the foundation for all good dharma, going from low to high. In right intention there is "escape intention". There are two thoughts of escape: Escape from sensual pleasures and escape from ignorance. 1- Get rid of sensual pleasures. The Bodhisattva who practices the perfection of renunciation will rely on the tradition of the Saints (ariyavaṃsa) to limit attachment to the five desires. “Cattārome bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsāsaññā porāṇā, asaṃkiṇṇā asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti, appaṭ ikuṭṭhā samaṇehi brahmaṇehi viññūhi. Katame cattāro? “Monks, there are four noble traditions known as the highest (aggaññā), known as ancient (rattañnā), known as the ancient tradition (porāṇā), undefiled, previously untainted, not being suspected (na saṃkīyanti), not being doubted by (others), not being rebuked by wise Samons and Brahmins (appaṭikuṭṭhā). How is four. Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena,… Here,A Bhikkhu knows how to wear any outfit... Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena,… Again, the bhikkhu knows enough with any kind of alms food,… Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena,… Again, the bhikkhu knows enough with any kind of seat,… Puna caparaṃ, bhikkhave, bhikkhu, bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato …. Furthermore, monks, a monk delights in practice, delights in practice, delights in cessation, delights in cessation, without praising himself or disparaging others..." [26] The Bodhisattva practices the four traditional dharmas of the Saints. (ariyavaṃsa), “satisfied with whatever clothes, food, and dwelling.” The Bodhisattva strives to achieve the fourth tradition, rejoicing in practice (bhāvanārāma), practicing the appropriate Dharma according to his own nature through 40 meditation subjects, until he achieves access concentration (upacārasamādhi), and abiding concentration (appanāsamādhi). ), achieving the stages of meditation (jhāna). a- Why must we have the intention to escape sensual pleasures? The Bodhisattva clearly saw the dangers of sensual pleasures: "Home life is the residence of many defilements, and at the same time there are attachments such as wife, children, property... home life is an obstacle to practice." morality, because it involves many different activities such as trading, farming, raising livestock... Home life is not a suitable environment for the happiness of renunciation to be achieved. Pleasures are like drops of honey on the tip of a sword, they are more harmful than enjoyed, pleasures quickly pass away like dew drops on leaves, they will disappear when the sun comes up. Pleasure is like a play on stage that can only be seen with intermittent lights, pleasure is like decorations for crazy people, pleasure is like the silk wrapping a rotting corpse... Pleasure is like food put into the mouth of a corpse; Pleasure is like a dry bone that a dog keeps chewing and licking without being satisfied... The reason sentient beings are immersed in pleasure is because they are dominated by wrong thoughts, dominated by wrong searches. Having eliminated the mental defilements with the clean water of precepts, strengthened by the practice of dhutaṅga (dūda), the Bodhisattva practices his body and speech to become pure. What is pleasure in life? “Yaṃ kho lokaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo, “Due to any condition in life, pleasure (somanassa) pleasure (sukha) arises, that is pleasure (assāda) in life”(Ai,258) [27 ] . The Bodhisattva clearly saw that "it is because the form, sound, smell, taste, and touch are lovely, pleasing, and attractive, related to the desire to enjoy them (kaamacchanda)", leading to attachment and attachment to them. . So the Bodhisattva intentionally stayed away from this sensual pleasure. Why should we deny pleasure (assāda)? Because he sees the dangers of sensual pleasures. Sensual pleasures are always governed by the law of impermanence, with little joy and much suffering. “ Yaṃ loko anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo “Whatever in life is impermanent, suffering, subject to change, that is the danger in life” (ibid-Ai, 258). And: “No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ. “Hey Bhikkhus,If there is no danger in life, then living beings will not be bored with life" (Ai, 260) [28]. There are two types of pleasure (assāda): external pleasure and internal pleasure. External pleasures are the 5 desires (kāmā: Sight, sound, smell, taste and touch), internal pleasures are "enjoyment of the levels of meditation". “No cedaṃ, bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ “Monks, if there were no pleasure in the world, then sentient beings would not be attached (sārajjeyyuṃ) to the world” (ibid., Ai, 260). When expanding the scope of activities, external pleasures include things related to sight, smell, taste, touch such as: Assembly, fame, benefits, being worshiped... The story of Venerable Kapila is illustrative. proof. Venerable Kapila [29]. Legend has it that after the World-Honored One Kassapa (Cadyapa) attained Nirvana. There were two brothers from a wealthy family who became monks in the Dharma of Buddha Kassapa, the older brother's name was Sodhana, the younger brother's name was Kapila, the mother's name was Sādhinī and the younger sister, Tāpanā, also became monks and nuns. After following the Priest, study and fulfill your duties to the Priest and Teacher in a respectful way. One day, the two asked the Priest: - Venerable Sir, how many tasks are there in this Dharma? – Bhikkhus, in this teaching there are two tasks: learning the dharma and practicing the dharma. Mr. Sodhana thought: I am old, let me practice the Dharma. After receiving the topic appropriate to his nature from the priest, he went into the forest diligently practicing the Dharma and attained Arahantship. Mr. Kapila thought: "I am still young, let me study the Dharma. When I am old, I will practice the Dharma." He diligently studied the Tripitaka. Thanks to the virtue of learning the Dharma, Mr. Kapila gained fame, had a large following and generated many benefits. Delighted with his knowledge and rhetoric, and at the same time influenced by desire, Lord Kapila became arrogant. He often used his eloquence to refute other people's opinions. When people spoke according to the law, he said it was wrong, when people spoke correctly, he said it was wrong, things that should be sinful, he said were not guilty... In addition, what is illegal, He considers to be legal, what is illegal, He considers to be legal, what is innocent, He considers to be guilty... The wise Samanas reminded Venerable Kapila about the Buddha's Law, then He scornfully said: - What do you know? Oh those hollow fish. Then Venerable Kapila insulted the person who reminded him. Knowing this, Venerable Sodhana went to remind Venerable Kapila, but Venerable Kapila still ignored him. After three reminders and still not seeing Kapila change, Lord Sodhana said: - Hey Kapila, you will have to receive evil consequences for your actions. And Lord Sodhana left. Not only did Venerable Kapila mock and despise the monks, even Kapila's mother and younger sister also followed Bhikkhu Kapila, defending and protecting Kapila at the same time scolding and mocking the Bhikkhus. From then on, the good monks shunned Bhikkhu Kapila. Bhikkhu Kapila gathered a number of disciples whose actions were similar to his [30]. One day, on Uposatha day, Bhikkhu Kapila entered the hall,with the thought "I will recite the Precepts". When he sat on the Dharma seat, he asked the Law as usual: - "Venerable sirs, is today the Bodhisattva day?". The Bhikkhus were all silent, feeling offended. Bhikkhu Kapila said: - Venerable sirs, here there is neither Dharma nor Law. Whether you listen or study the law or not listen or study the law, that's all. Having finished speaking, he stepped down from the Dharma seat. Bhikkhu Kapila cursed the monks and at the same time offended the Buddha's Dharma. When he died, he, along with his mother and sister, fell into Atì hell (avīciniraya). During the time of Gotama Buddha, Bhikkhu Kapila was reborn as a fish with a shiny yellow body in the Aciravatī river. 500 young fishermen caught this fish and sold it to King Pasenadi. When the fish opened its mouth, the rotten smell spread everywhere. On the occasion of this story, the World-Honored One preached the Desire Sutra (kāmasuttaṃ), this sutta was recorded in the Collection of Suttas (suttanipāta), in the Small Nikaya (Khuddakanikāya). Please quote a few passages as follows: “Khettaṃ vatthuṃ hiraññaṃ vā; gavassaṃ dāsaporisaṃ. Thiyo bandhū puthukāme; yo naro anuggijjhati. (Sn 775) “Whoever is greedy for desire (anuggijjhati); land, gold, cows, horses. Servant, servant; women (thiyo) and relatives. “Abalā naṃ baliyanti; maddantenaṃ parissayā. Tato nam dukkhamanveti; nāvaṃ bhinnamivodakaṃ.(Sn-776) “Like a person without strength; conquered by desires (balīyanti). Calamity (parissaya) tramples (maddante) it; suffering follows it. Like withered water overflowing; the boat was broken. “Tasmā jantu sadā sato; kāmāni parivajjaye. Te pahāya tare oghaṃ; nāvaṃ sitvāva pāragūti. (Sn- 777). “Therefore, people who often recite, give up all kinds of desires. Give up desire, overcome trouble; slap the boat to the other shore [31]. Another story shows that a person who gives up sensual pleasures and achieves great benefits is the story of Venerable Poṭhila.“Khettaṃ vatthuṃ hiraññaṃ vā; gavassaṃ dāsaporisaṃ. Thiyo bandhū puthukāme; yo naro anuggijjhati. (Sn 775) “Whoever is greedy for desire (anuggijjhati); land, gold, cows, horses. Servant, servant; women (thiyo) and relatives. “Abalā naṃ baliyanti; maddantenaṃ parissayā. Tato nam dukkhamanveti; nāvaṃ bhinnamivodakaṃ.(Sn-776) “Like a person without strength; conquered by desires (balīyanti). Calamity (parissaya) tramples (maddante) it; suffering follows it. Like withered water overflowing; the boat was broken. “Tasmā jantu sadā sato; kāmāni parivajjaye. Te pahāya tare oghaṃ; nāvaṃ sitvāva pāragūti. (Sn- 777). “Therefore, people who often recite, give up all kinds of desires. Give up desire, overcome trouble; slap the boat to the other shore [31]. Another story shows that a person who gives up sensual pleasures and achieves great benefits is the story of Venerable Poṭhila.“Khettaṃ vatthuṃ hiraññaṃ vā; gavassaṃ dāsaporisaṃ. Thiyo bandhū puthukāme; yo naro anuggijjhati. (Sn 775) “Whoever is greedy for desire (anuggijjhati); land, gold, cows, horses. Servant, servant; women (thiyo) and relatives. “Abalā naṃ baliyanti; maddantenaṃ parissayā. Tato nam dukkhamanveti; nāvaṃ bhinnamivodakaṃ.(Sn-776) “Like a person without strength; conquered by desires (balīyanti). Calamity (parissaya) tramples (maddante) it; suffering follows it. Like withered water pouring in; the boat was broken. “Tasmā jantu sadā sato; kāmāni parivajjaye. Te pahāya tare oghaṃ; nāvaṃ sitvāva pāragūti. (Sn- 777). “Therefore, people who often recite, give up all kinds of desires. Give up desire, overcome trouble; slap the boat to the other shore [31]. Another story shows that a person who gives up sensual pleasures and achieves great benefits is the story of Venerable Poṭhila.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=VENERABLE THICH CHAN TANH.AUSTRALIA,SYDNEY.12/6/2024.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=VENERABLE NUN THICH CHAN TANH.