{"id":13968,"date":"2026-07-28T04:50:31","date_gmt":"2026-07-27T21:50:31","guid":{"rendered":"https:\/\/phapnhan.org\/en\/?p=13968"},"modified":"2026-07-28T04:55:40","modified_gmt":"2026-07-27T21:55:40","slug":"liberation-factors-teachings-for-the-37th-european-buddhist-retreat-in-marseille-france","status":"publish","type":"post","link":"https:\/\/phapnhan.org\/en\/liberation-factors-teachings-for-the-37th-european-buddhist-retreat-in-marseille-france\/","title":{"rendered":"Liberation Factors \u2013 Teachings for the 37th European Buddhist Retreat in Marseille, France"},"content":{"rendered":"

Most Venerable Th\u00edch Nh\u01b0 \u0110i\u1ec3n\u00a0<\/span><\/a> \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Ven. Th\u00edch Tr\u1eebng S\u1ef9<\/a><\/span><\/span><\/strong><\/span><\/p>\n

\"\"<\/p>\n

THE LIBERATION SECTION<\/span><\/strong><\/span> (\u89e3\u812b\u5206)<\/span><\/p>\n

Teaching Materials compiled based on the Up\u0101saka Precepts S\u016btra (\u512a\u5a46\u585e\u6212\u7d93), one of the principal texts used as a study guide for participants of the 37th European 10-Day Buddhist Dharma Course, held in Marseille, France, in 2026.<\/span>
\nThe teachings are given by Most Venerable Dharma Master Th\u00edch Nh\u01b0 \u0110i\u1ec3n and Venerable Th\u00edch Tr\u1eebng S\u1ef9<\/span>
\nThe Liberation Component (Vimukti-bh\u0101g\u012bya) is the origin and foundation of the path to enlightenment. It is the condition that enables practitioners to progress from the state of ordinary beings to the Noble Path through the cultivation of wholesome roots, merits, the Bodhi mind, and the practices of hearing, contemplating, and cultivating the Dharma. By transforming body, speech, and mind, eliminating ignorance and afflictions, and transcending the cycle of birth and death, practitioners gradually attain Perfect Liberation and ultimately realize Anuttara-samyak-sa\u1e43bodhi (Supreme Perfect Enlightenment).<\/span><\/p>\n

THE LIBERATION SECTION<\/span><\/strong> (\u89e3\u812b\u5206, Mok\u1e63a-bh\u0101g\u012bya \/ Vimukti-bh\u0101g\u012bya) <\/span>refers to the wholesome roots, merits, and cultivation practices that belong to the path of liberation. These have the capacity to guide practitioners gradually toward Nirv\u0101\u1e47a; however, they are not, in themselves, the ultimate state of liberation. They are the causes of liberation, not the fruition of liberation.<\/span>
\n1. Liberation<\/span><\/strong> (\u89e3)<\/span>
\nLiberation means to open, release, and loosen all bonds of ignorance, afflictions, greed, hatred, delusion, and karma, allowing the mind to gradually become free from obscurations.<\/span>
\n2. Freedom<\/strong><\/span> (\u812b)<\/span>
\nFreedom (\u812b) means to be freed, to transcend, and to no longer be under the influence or control of bondage; it refers to going beyond birth and death, sa\u1e43s\u0101ra, suffering, and all karmic attachments.<\/span>
\n\u201cLiberation\u201d (\u89e3) refers to the cutting off and elimination of the causes of bondage.<\/span>
\n\u201cFreedom\u201d (\u812b) refers to attaining freedom after all bonds have been completely removed.<\/span>
\n3. Section<\/span><\/strong> (\u5206)<\/span>
\nIn this term, section does not mean \u201ca part of liberation,\u201d but rather means \u201cbelonging to,\u201d \u201cpertaining to,\u201d or \u201cleading toward\u201d (bh\u0101g\u012bya).<\/span>
\nTherefore, t<\/span>he Liberation Section refers to those teachings and practices that belong to the path leading to liberation.<\/span>
\nThe Liberation Section encompasses all causes and conditions that contribute to the growth and development of one\u2019s practice on the path, such as:<\/span>
\n\u2022 Listening to and practicing the True Dharma,<\/span><\/strong>
\n\u2022 generating the Bodhi mind (bodhicitta),<\/span><\/strong>
\n\u2022 observing the precepts,<\/span><\/strong>
\n\u2022 practicing generosity (d\u0101na),<\/span><\/strong>
\n\u2022 cultivating meditation (dhy\u0101na),<\/span><\/strong>
\n\u2022 developing wisdom (praj\u00f1\u0101),<\/span><\/strong>
\n\u2022 contemplating impermanence and non-self,<\/span><\/strong>
\n\u2022 eliminating greed, hatred, and delusion<\/span><\/strong>.<\/span>
\nThese practices are the causes and conditions leading to Nirv\u0101\u1e47a and serve as preparations for the realization of the Noble Path (\u0100rya-m\u0101rga).<\/span>
\nPERFECT LIBERATION<\/span><\/strong> (\u5713\u6eff\u89e3\u812b) <\/span>is the state of complete and ultimate liberation, in which all ignorance, afflictions, karma, and the cycle of birth and death (sa\u1e43s\u0101ra) have been completely eradicated. At the same time, wisdom, compassion, and merit are brought to full perfection. This is the ultimate goal of the path to enlightenment.<\/span>
\n1. Liberation<\/span> <\/strong>(\u89e3)<\/span>
\nLiberation (\u89e3) is the complete eradication of all causes of bondage, including ignorance, afflictions, and karma.<\/span>
\n2. Freedom<\/span><\/strong> (\u812b)<\/span>
\nFreedom (\u812b) is the state of having completely transcended the cycle of birth and death (sa\u1e43s\u0101ra) and all suffering, no longer being subject to the influence of karma and afflictions.<\/span>
\n3. Perfect<\/span><\/strong> (\u5713)<\/span>
\nPerfect (\u5713) means complete, whole, and without deficiency. It denotes the perfection of wisdom, compassion, and merit.<\/span>
\n4. Complete<\/span><\/strong> (\u6eff)<\/span>
\nComplete (\u6eff) means full, fulfilled, and brought to ultimate accomplishment, with nothing further to cultivate or eliminate.<\/span>
\nPerfect (\u5713) emphasizes perfection.<\/span>
\nComplete (\u6eff) emphasizes complete accomplishment.<\/span>
\nPerfect and Complete (\u5713\u6eff) signifies absolute perfection and complete fulfillment.<\/span>
\nOne particularly inspiring passage in the Amit\u0101bha S\u016btra states:<\/span>
\n\u201cOne cannot be reborn in that land with only a small amount of wholesome roots, merits, and favorable conditions.<\/span>\u201d <\/span>(\u4e0d\u53ef\u5f97\u4ee5\u5c11\u5584\u6839\u798f\u5fb7\u56e0\u7de3\u5f97\u751f\u5f7c\u570b)<\/span>
\nThis means that rebirth in the Pure Land cannot be attained through only a small measure of wholesome roots, merit, and favorable karmic conditions. Rather, it requires the accumulation of abundant wholesome roots, merits, and supportive conditions through diligent cultivation.<\/span>
\nLikewise, to attain Perfect Enlightenment, a practitioner must accumulate abundant wholesome roots, merits, and favorable conditions. At the same time, one must arouse Bodhicitta (the Bodhisattva Aspiration) and bring the Bodhisattva Practices (Bodhisattva-cary\u0101) and Bodhisattva Vows (Bodhisattva-pra\u1e47idh\u0101na) to their complete fulfillment. In this way, one gradually advances toward Perfect Enlightenment and ultimately attains Anuttara-samyak-sa\u1e43bodhi (Unsurpassed Perfect Enlightenment).<\/span>
\nThus, to attain Perfect Enlightenment, one\u00a0<\/span>must bring both the Bodhisattva Practices and the Bodhisattva Vows to complete fulfillment.<\/span><\/p>\n

To attain Perfect Liberation, the Buddha taught in the Nik\u0101ya discourses:<\/span><\/div>\n
\u201cBirth is ended, the holy life has been fulfilled, what needed to be done has been done<\/span><\/strong>.\u201d<\/span><\/div>\n
This is the declaration of an Arahant after completely eliminating ignorance, afflictions, and defiled karmic formations (\u0101sava-kamma), thereby bringing the cycle of birth and death (sa\u1e43s\u0101ra) to an end. Such a one is no longer subject to rebirth driven by karmic forces.<\/span><\/div>\n
According to the spirit of the Mah\u0101y\u0101na Bodhisattva Path, including the spirit of Bodhisattva Practices, Bodhisattva Vows, Bodhisattva Powers, and Bodhisattva Wisdom, after attaining the fruition of the Path, a Bodhisattva, motivated by compassionate vows, returns to this Sah\u0101 world to teach and transform sentient beings, while continuing the practices that lead to cultivation, awakening, and Perfect Liberation<\/span>.<\/span><\/div>\n
According to Mah\u0101y\u0101na teachings, Perfect Liberation has three aspects:<\/span><\/div>\n
\u2022 <\/span>Self-awakening<\/span><\/strong>: Complete realization of enlightenment.<\/span><\/div>\n
\u2022 <\/span>Awakening others<\/span><\/strong>: Guiding sentient beings toward enlightenment.<\/span><\/div>\n
\u2022 The perfection of enlightened practice<\/span><\/strong>: The complete fulfillment of both self-benefiting and benefiting others.<\/span><\/div>\n
This is the fruition attained by all Buddhas, in which all obstacles have been completely eradicated and all merits and virtues have been fully perfected.<\/span><\/div>\n
Distinguishing Between the Two Concepts<\/span><\/strong><\/div>\n
The Liberation Section (\u89e3\u812b\u5206) Perfect Liberation (\u5713\u6eff\u89e3\u812b)<\/span><\/div>\n
Is the cause of liberation. Is the fruition of liberation.<\/span><\/div>\n
Belongs to the stage of cultivation and the accumulation of wholesome roots. Is the ultimate accomplishment of the path of cultivation.<\/span><\/div>\n
Consists of practices and teachings that lead to Nirv\u0101\u1e47a. Is the state of complete liberation, Nirv\u0101\u1e47a, and perfect enlightenment.<\/span><\/div>\n
The practitioner is still cultivating and progressing on the path. There is no longer ignorance, afflictions, karma, or the cycle of birth and death.<\/span><\/div>\n
\u2022 The Liberation Section refers to the causes, conditions, and cultivation practices that lead toward liberation.<\/span><\/div>\n
\u2022 Perfect Liberation refers to the ultimate fruition of cultivation, in which all afflictions and ignorance have been completely eradicated, and wisdom, compassion, and merit have reached their full perfection.<\/span><\/div>\n
This is precisely the distinction between cause and fruition, between the path and the final destination, in Buddhist teachings.<\/span><\/div>\n
The Source of the Path to Enlightenment<\/span><\/div>\n
1. The Meaning of the Liberation Section<\/span><\/strong><\/div>\n
The Liberation Section refers to the factors, conditions, and foundations that guide practitioners toward liberation.<\/span><\/div>\n
\u2022 <\/span>Liberation<\/span><\/strong>: Transcending the bondage of afflictions, ignorance, and the cycle of birth and death (sa\u1e43s\u0101ra).<\/span><\/div>\n
\u2022<\/span> Section<\/span><\/strong>: The causal aspect and supportive conditions that lead to the attainment of liberation.<\/span><\/div>\n
Therefore, the Liberation Factors (Vimukti-pak\u1e63a) are not yet the attainment of liberation itself; rather, they are the seeds of enlightenment and the foundation that enables sentient beings to advance from the state of ordinary beings onto the paths of the \u015ar\u0101vaka, Pratyekabuddha, and Bodhisattva, ultimately leading toward Nirv\u0101\u1e47a and the attainment of Buddhahood.<\/span><\/div>\n
2. The Nature of the Liberation Section<\/span><\/strong><\/div>\n
The Buddha taught:<\/span><\/div>\n
\u201cAny virtuous man or woman who cultivates an unwavering mind of compassion and arouses the aspiration toward enlightenment will attain the Dharma Body of Liberation.\u201d<\/span><\/div>\n
That Dharma Body is precisely the pure transformation of:<\/span><\/div>\n
\u2022 Body<\/strong><\/span>: Perform wholesome deeds and refrain from creating unwholesome karma.\u00a0<\/span><\/div>\n
\u2022 Speech<\/strong><\/span>: Speak truthfully, kindly, and in ways that are beneficial to others.\u00a0<\/span><\/div>\n
\u2022 Mind<\/strong><\/span>: Abandon greed, hatred, and delusion, allowing wisdom to arise.\u00a0<\/span><\/div>\n
The essence of liberation lies not in outward forms, but in the profound transformation of the inner mind.<\/span><\/div>\n
3. Three Means of Cultivating the Factors of Liberation<\/span><\/strong><\/div>\n
1. Wisdom through Hearing<\/span><\/strong> (\u015aruta-praj\u00f1\u0101, \u805e\u6167) \u2013 Listening to the True Dharma<\/span><\/div>\n
Listening to the True Dharma enables one to:<\/span><\/div>\n
\u2022 Understand the true nature of sa\u1e43s\u0101ra (the cycle of birth and death).\u00a0<\/span><\/div>\n
\u2022 Recognize the causes of suffering.\u00a0<\/span><\/div>\n
\u2022 Learn the path that leads to liberation.\u00a0<\/span><\/div>\n
Listening to the Dharma gives rise to Right View, the foundation of the path to liberation.<\/span><\/div>\n
2. Cint\u0101-pa\u00f1\u00f1\u0101<\/span> <\/strong>(\u601d\u6167) \u2013 Wisdom Arising from Reflection<\/span><\/strong><\/span><\/div>\n
Through careful reflection and contemplation, one realizes that:<\/span><\/div>\n
\u2022 Birth and death are impermanent, and all defilements are likewise impermanent.\u00a0<\/span><\/div>\n
\u2022 Craving and attachment are the fundamental causes of suffering.\u00a0<\/span><\/div>\n
\u2022 Nirv\u0101\u1e47a is the state of ultimate peace, liberation, and purity.<\/span><\/div>\n
3. Bh\u0101van\u0101-pa\u00f1\u00f1\u0101<\/span><\/strong> (\u4fee\u6167) \u2013 Wisdom through Practice and Cultivation\u00a0<\/span><\/span>Using wisdom in practice<\/span>:<\/span><\/div>\n
\u2022 Practice generosity (d\u0101na) to reduce greed and attachment.\u00a0<\/span><\/div>\n
\u2022 Observe moral discipline (s\u012bla) to purify body, speech, and mind.\u00a0<\/span><\/div>\n
\u2022 Practice meditation (sam\u0101dhi) to calm and subdue the wandering mind.\u00a0<\/span><\/div>\n
\n

\u2022 Cultivate wisdom (pa\u00f1\u00f1\u0101) to clearly see impermanence (anicca), non-self (anatt\u0101), <\/span>and dependent origination (pa\u1e6dicca-samupp\u0101da)<\/span>.<\/span><\/p>\n

4. Fundamental Conditions for the Arising of the Factors of Liberation<\/span><\/div>\n
It is not by merely performing many wholesome deeds, observing the precepts for many years, or gaining extensive knowledge of the Dharma that one is certain to attain liberation. Some people may have:<\/span><\/div>\n
\u2022 Practiced generosity (d\u0101na) over countless lifetimes, giving away immeasurable wealth.\u00a0<\/span><\/div>\n
\u2022 Maintained pure moral discipline (s\u012bla) over countless lifetimes.\u00a0<\/span><\/div>\n
\u2022 Studied the Buddha’s teachings extensively over countless lifetimes<\/span>.\u00a0<\/span><\/div>\n
Yet, if they have not clearly realized that:<\/span><\/div>\n
\u2022 Birth and death (sa\u1e43s\u0101ra) are suffering (dukkha).\u00a0<\/span><\/div>\n
\u2022 Nirv\u0101\u1e47a is the state of true peace, freedom, and happiness.\u00a0<\/span><\/div>\n
then they have not yet established the genuine causes for liberation<\/span>.<\/span><\/div>\n
Conversely, there are those who:<\/span><\/div>\n
\u2022 Give only a small amount with a pure and sincere mind.\u00a0<\/span><\/div>\n
\u2022 Observe the precepts for only a short period of time.\u00a0<\/span><\/div>\n
\u2022 Hear only a single verse and give rise to wisdom.\u00a0<\/span><\/div>\n
Through a sincere mind directed toward awakening, such a person may accomplish the Factors of Liberation (Vimutti-pakkhiya-dhamma).<\/span><\/div>\n
As the Buddha taught:<\/span><\/div>\n
Though one recites a hundred verses that are meaningless,<\/span><\/div>\n
They bring no benefit.<\/span><\/div>\n
Better is to recite a single verse of the Dhamma,<\/span><\/div>\n
Hearing which the mind becomes peaceful<\/span>.\u00a0<\/span>(Dhammapada 102)<\/span><\/div>\n
The Key Point<\/span><\/strong>:<\/span><\/div>\n
Liberation is not determined by the amount of merit accumulated, whether great or small. Rather, the decisive factor is whether the mind clearly sees the suffering inherent in birth and death (sa\u1e43s\u0101ra) and is genuinely directed toward Nirv\u0101\u1e47a.<\/span><\/div>\n
5. Three Types of Practitioners Who Can Accomplish the Factors of Liberation<\/span><\/strong><\/div>\n
The Factors of Liberation (Vimutti-pakkhiya-dhamma) are realized by three types of practitioners<\/span><\/strong>:<\/span><\/div>\n
1. \u015ar\u0101vaka<\/span><\/strong> (\u8072\u805e \/ Thanh V\u0103n)<\/span><\/div>\n
Those who hear the Dharma, cultivate the path to eliminate defilements, and transcend the cycle of birth and death (sa\u1e43s\u0101ra).<\/span><\/div>\n
2. Pratyeka-buddha<\/strong><\/span> (\u7de3\u89ba \/ Duy\u00ean Gi\u00e1c)<\/span><\/div>\n
Those who contemplate dependent origination (pa\u1e6dicca-samupp\u0101da) and awaken to the truth through their own realization.<\/span><\/div>\n
3. Bodhisattva<\/span><\/strong> (\u83e9\u85a9 \/ B\u1ed3 T\u00e1t)<\/span><\/div>\n
Those who do not seek liberation solely for themselves, but also arouse the aspiration to liberate all sentient beings.<\/span><\/div>\n
In particular, when a Bodhisattva accomplishes the Factors of Liberation:<\/span><\/div>\n
\u2022 They become irreversible and do not regress from the path.\u00a0<\/span><\/div>\n
\u2022 They do not lose the mind of enlightenment (bodhicitta).\u00a0<\/span><\/div>\n
\u2022 They continuously progress on the path toward awakening.<\/span><\/div>\n
6. Signs of a Person Who Possesses the Factors of Liberation<\/span><\/div>\n
A person who possesses the Liberation Dharma Nature (Vimutti-dhammat\u0101) often:<\/span><\/div>\n
\u2022 Has a sincere aspiration to hear and learn the Dharma.\u00a0<\/span><\/div>\n
\u2022 Has deep faith in the law of cause and effect (karma).\u00a0<\/span><\/div>\n
\u2022 Clearly recognizes their own faults and shortcomings.\u00a0<\/span><\/div>\n
\u2022 Fears creating unwholesome actions and karma.\u00a0<\/span><\/div>\n
\u2022 Maintains pure moral discipline (s\u012bla).\u00a0<\/span><\/div>\n
\u2022 Does not overlook even minor faults.\u00a0<\/span><\/div>\n
\u2022 Gradually diminishes greed, hatred, and delusion (lobha, dosa, moha)<\/span>.\u00a0<\/span><\/div>\n
\u2022 Cultivates and increases loving-kindness and compassion<\/span>.\u00a0<\/span><\/div>\n
The Buddha taught:<\/span><\/div>\n
One who sees only the faults of others but does not see one\u2019s own faults is like a person who conceals their own shortcomings; sooner or later, those faults will be revealed.<\/span><\/div>\n
Therefore, a person endowed with liberating wisdom continually turns inward to illuminate, observe, and transform their own mind.<\/span><\/div>\n
7. The Functions and Benefits of the Factors of Liberation<\/span><\/div>\n
A person who possesses the Factors of Liberation:<\/span><\/div>\n
\u2022 Creates fewer unwholesome actions and karma.\u00a0<\/span><\/div>\n
\u2022 Is not easily influenced or controlled by karmic forces.\u00a0<\/span><\/div>\n
\u2022 Remains steady and resilient in the face of adversity.\u00a0<\/span><\/div>\n
\u2022 Does not lose direction on the path of cultivation.\u00a0<\/span><\/div>\n
\u2022 Continues to develop wisdom and the mind of enlightenment (bodhicitta)<\/span>.\u00a0<\/span><\/div>\n
For the three types of practitioners:<\/span><\/div>\n
\u2022 <\/span>\u015ar\u0101vaka<\/span><\/strong>(Thanh V\u0103n): Advances toward liberation within a relatively short time.\u00a0<\/span><\/div>\n
\u2022 <\/span>Pratyeka-buddha<\/span><\/strong> (Duy\u00ean Gi\u00e1c): Continues to increase and deepen the wisdom of awakening.\u00a0<\/span><\/div>\n
\u2022 Bodhisattva<\/strong><\/span> (B\u1ed3 T\u00e1t): Even throughout many lifetimes, does not lose the mind of enlightenment (bodhicitta) and never regresses from the path.<\/span><\/div>\n
8. The Factors of Liberation and the Bodhi Mind<\/span><\/div>\n
These two principles are closely connected:<\/span><\/div>\n
\u2022 The Factors of Liberation (Vimutti-pakkhiya-dhamma) help practitioners transcend the cycle of birth and death (sa\u1e43s\u0101ra).\u00a0<\/span><\/div>\n
\u2022 The Bodhi Mind (bodhicitta) inspires practitioners to aspire for Buddhahood and to benefit all sentient beings<\/span>.\u00a0<\/span><\/div>\n
When the Factors of Liberation are combined with the Bodhi Mind, the practitioner enters the path of the Bodhisattva (Bodhisattva-m\u0101rga).<\/span><\/div>\n
A Bodhisattva who realizes this stage is called the Ground of Softening and Adaptation (Anunaya-bh\u016bmi \/ \u0110i\u1ec1u Nhu \u0110\u1ecba), because:<\/span><\/div>\n
\u2022 Defilements gradually become weakened.\u00a0<\/span><\/div>\n
\u2022 The mind is no longer carried away by the current of birth and death.\u00a0<\/span><\/div>\n
\u2022 The practitioner remains firm and unwavering on the path toward awakening<\/span>.\u00a0<\/span><\/div>\n
\n

For a Bodhisattva, this is also the Joyful<\/span><\/p>\n

Ground (Pramudit\u0101-bh\u016bmi \/ Hoan H\u1ef7 \u0110\u1ecba), because:<\/span><\/div>\n
\u2022 Upon hearing the Dharma, they do not retreat from their aspiration.\u00a0<\/span><\/div>\n
\u2022 They make vows to liberate all sentient beings.\u00a0<\/span><\/div>\n
\u2022 They abide in wisdom and compassion<\/span>.<\/span><\/div>\n
CONCLUSION<\/span><\/strong><\/span><\/div>\n
The Factors of Liberation (Vimutti-pakkhiya-dhamma) are the seeds of awakening and the first foundation on the path to liberation.<\/span><\/div>\n
These seeds are nurtured through:<\/span><\/div>\n
\u2022 Hearing the True Dharma.\u00a0<\/span><\/div>\n
\u2022 Engaging in right contemplation and wise reflection.\u00a0<\/span><\/div>\n
\u2022 Practicing the purification of body, speech, and mind.\u00a0<\/span><\/div>\n
\u2022 Contemplating the suffering inherent in the cycle of birth and death (sa\u1e43s\u0101ra).\u00a0<\/span><\/div>\n
\u2022 Aspiring toward the peace and happiness of Nirv\u0101\u1e47a.\u00a0<\/span><\/div>\n
\u2022 Developing the Bodhi Mind (bodhicitta) and benefiting all sentient beings<\/span>.\u00a0<\/span><\/div>\n
It is not merely through performing many wholesome deeds that one attains liberation; it is not merely through extensive study of the scriptures; nor is it merely through observing the precepts for many years.<\/span><\/div>\n
The decisive factor is the awakening of the inner mind.<\/span><\/div>\n
When the Factors of Liberation are fully accomplished, the practitioner begins to enter the stream of the Noble Ones, progressing from an ordinary being toward the paths of the \u015ar\u0101vaka, Pratyeka-buddha, and Bodhisattva, and ultimately attaining Anuttara-samyak-sa\u1e43bodhi \u2014 Supreme Perfect Enlightenment.<\/span><\/div>\n
<\/div>\n<\/div>\n<\/div>\n

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Most Venerable Th\u00edch Nh\u01b0 \u0110i\u1ec3n\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 Ven. Th\u00edch Tr\u1eebng S\u1ef9 THE LIBERATION SECTION (\u89e3\u812b\u5206) Teaching Materials compiled based on the Up\u0101saka Precepts S\u016btra (\u512a\u5a46\u585e\u6212\u7d93), one of the principal texts used as a study guide for participants of the 37th European 10-Day Buddhist Dharma Course, held in Marseille, France, in 2026. The […]\n","protected":false},"author":4,"featured_media":13969,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[226,231,247,251,536,331],"tags":[841],"_links":{"self":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts\/13968"}],"collection":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/comments?post=13968"}],"version-history":[{"count":6,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts\/13968\/revisions"}],"predecessor-version":[{"id":13975,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/posts\/13968\/revisions\/13975"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/media\/13969"}],"wp:attachment":[{"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/media?parent=13968"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/categories?post=13968"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/phapnhan.org\/en\/wp-json\/wp\/v2\/tags?post=13968"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}