5. ANNOUNCING THE GIRL - LOKAVIDU
In Pali, Loka means the world, the dhammas that have the birth, the cessation, the becoming, the ruin. Vidu is someone who has a thorough knowledge and understanding.
There are two ways of commenting from Loka in the Pure Path (Vissuddhimagga):
In the first way, Loka is the five aggregates (form, feeling, perception, volition, and consciousness) that beings cling and cling tightly (Upadanakkhandha) [ii] . These five aggregates have 4 characteristics: 1. suffering (dukkha). 2. derived from craving (tanha). 3. will stop working when humans reach nirvana. 4. The Noble Eightfold Path is the true path to the cessation of the five aggregates or Nirvana. Therefore, Lokavidu or Worldly Period means that Buddha has a perfect understanding of the four characteristics of the five aggregates that cling to and accept this attachment.
In the second way, wider and more detailed, there are 3 types of Loka or World: The world of beings (Satta Loka), The world of realms (Okasa Loka), The world of practice (Sankhara Loka).
I. THEY WE ARE (SATTA LOKA) AND THE BUDDHA'S EXCELLENT UNDERSTANDING ABOUT THE WORLD WE ARE:
A. The World They Are Born (Satta Loka):
Satta Loka is the world of living things, living or being (Satta). Because sentient beings tend to embrace the objects of the eyes, ears, nose ... so the sentient world also implies the world of ego identity (ego identity). From there we have from Sattaloka (The animated world).
About the place of birth , the world of beings has 4 types: [iii] :
1. Pregnancy: Being born from the womb like human beings, buffaloes, cows, etc.
2. Ovule of birth: Born from eggs such as chickens, ducks, birds etc.
3. Low birth: Born from a humid place like a maggot, a worm etc.
4. Biochemistry : Sentient beings exist immediately like gods, celestial beings, ghosts, Atula, hell beings etc.
About aggregates , worldly beings have 3 types:
1. Living beings have 5 aggregates: the aggregates of aggregates, the aggregates of aggregates, the aggregates of the aggregates, the aggregates of the aggregates and the aggregates of the sensual senses and the realms of gender.
2. Beings have four aggregates: aggregate aggregates, aggregates, aggregates and aggregates (There are no colors of aggregates) in the formless realm.
3. Beings have one aggregate: the aggregate of the aggregates (without the aggregates of the mind) in the realm of the invisible realm, etc.
B. Understanding The Perfectness Of The Buddha About The World They Are (Satta Loka):
The Buddha fully and thoroughly understands the nature, habits, customs, ways of thinking, temperament, ability level, past, present, future of all sentient beings, from Chu Thien, Pham Thien, rich people to the poor, from housewives, merchants, farmers, Brahmin monks, kings, and thieves and thieves find appropriate methods to educate them.
He knows thoroughly:
2. The negativity sleeps heavy or light (anusaya).
3. The nature or the nature (carita).
4. Aspiration, interest, favor (adhimuti) of each sentient being.
In other words, the Buddha knows which sentient beings still have a bit of dust and sorrow to obscure their intellectual eyes, which beings have a very thick layer of afflicting dust covering their senses; Any sentient being has a keenness and a sharp force like faith, any being is confused; Any living being directed towards liberation, beings who turn away from the path and result; Any living being born with enough faith and wisdom to go on the path of the saints, all beings do not have these qualities at all. Any sentient being who does not suffer from karma, affliction, and karmic retribution of their prejudiced past on the Dao, which beings are bound by the past and prevent their escape.
1. The Buddha's understanding of the essence (Asaya, proclivities) of each being:
Asaya means the essence , the mind, the mind of mind or the dharma that often exists in the heart of every being. Example: The deer is a sentient being who tends to naturally live in the forest. Even if deer eat grass in the field, green forest is still its home. So is man. People can learn many different things but after finding out, everyone returns to their own xinxing. The person who has the right to continue living in samsara will continue to keep his wrong view. The person who is liberated will find a way to purify the mind and cultivate his wisdom. In this case, the wrong view or Wisdom is the basic or asaya.
There are two types of bases:
1. The evil view (dithiasaya)
2. The power of insight knowledge (pannaasaya)
The wrong view is often in the human class and consists of two types:
1. Persons (Sassataditthi)
2. Ants (Uccheda ditthi). Perspectives are the notion that there is an eternal soul. Ants is a view that everything ends with death or "death is over".
The wisdom of wisdom is constant in the hearts of saints and consists of two types:
1. Vipassana panna asaya
2. Wisdom-like legs (Yathabhuta nana asaya).
Vipassana wisdom is 10 floors of wisdom acquired on the path of practice. Truths such as wisdom or holy feeling are wisdom gained when attaining 4 paths and 4 results.
The Buddha passed through the base of sentient beings because he understood that these beings continued to drift in samsara because the beings always believed that "death is all" (short), the other beings continue to drift in samsara. samsara because of such beings always believes that there is an eternal and eternal soul (common sense); These beings are directed towards liberation because he has insight in the mind, the other beings are freed because of the true wisdom that resides in that mind. And from there, the Buddha sought the most appropriate method to teach them.
Example: One of the Buddha disciples is a young man, the son of a silversmith. This young man learned to meditate with the Shariputra and was taught how to observe the impurity of the body to eradicate craving. This young monk elaborately meditates very diligently and diligently but the results are still few and slow. Therefore, the Xa Loi Phat sent this monk to the Buddha and asked the Buddha for help. Knowing that this young bhikkhu was reincarnated and was born into a silversmith family in 500 lives, the Buddha used the god to make a beautiful golden lotus and asked the monk to concentrate. recite on this golden lotus flower. After a period of contemplation, the monk suddenly found the lotus slowly withering and fading. And from there, he became enlightened about the impermanent nature of all things, even himself, and eradicated craving.
2. Undisturbed or implicit sleeping pollution (Anusaya, latent tendencies):
Co buzzing afflictions that beings not eradicated on effective path (Magga Nana). They subsist and exist only when there are enough conditions.
There are 7 types of sleep depressions :
a. Sleep craving (Kamaraganusaya).
b. I love the three worlds sleeping underground (Bhavaraganusaya).
c. Disgruntled and angry sleeping underground (Patighanusaya).
d. Pride, high drain, fall asleep underground (Mananusaga).
e. Deviant comments sleep underground (Ditthanusaga).
f. Suspicious sleeping underground (Vicikicchanusaga).
g. Ignorance, ignorance of sleeping underground (Avijjanusaya).
With transcendental wisdom, looking at a sentient being, the Buddha may know that this being is very much troubling to sleep craving, or to fall, or to anger etc..
Underground sleep deficiencies tend to show at three levels :
a. The defilements continue to be insidious.
b. True defilements appear and develop into 3 stages - arising (upada), developing (thiti), and destroying (bhanga).
c. The disturbance exploded into unwholesome actions and words.
For example: There is a human being who has many troubles of craving to sleep and is offering monks. At the beginning of the ceremony, this person's mind is full of the goodness of the alms-giving heart (maha kusala citta). But then, when he met a beautiful and natural object of craving. This craving mind originates from the affliction of craving for sleep, which he has not yet ceased and only arises when he meets the beautiful object above. If he continues to communicate more with that beautiful object, this craving mind will turn into clearer and more powerful thoughts (pariyutthana kilesa). But if at that time, he contemplated his craving mind, the strong desire for thought would weaken and disappear. However, if at that time he was not only not mindful but also continued to follow his craving thoughts, sooner or later, This thought of craving will become unwholesome actions and words. This is the booming period of mental affliction. This is an example of the development of a deep sleep craving from an insidious period to an explosion. This principle also applies to other types of sleepy afflictions such as anger, conceit, skepticism ... etc.[v]
3. Nature, personality, style, behavior, happiness (Carita, Habitual conduct) [vi] :
Carita is the good or unwholesome nature, style and behavior that manifests outside of beings. There are 6 types of properties or styles:
a. Ragacarita (Ragacarita): Counting many craving, favoring good colors (beautiful people, luxurious clothes, good music ... etc).
b. Anger (Dosacarita): Temperament is often angry, woody, discontent, fear, anxiety.
c. The delusional nature (Mohacarita): The nature is often dark, stupid, unreasonable.
d. Credit nature (Saddhacarita): Easy to believe, lack of consideration.
e. Sensory nature (Buddhicarita): A variety of intellect, quick consideration, quick understanding.
f. Mind nature (Vitakkacarita): Thinking much, living introspection, thinking much without system.
The Buddha not only knew the nature (craving, hatred, delusion, etc.) of each living being but also the conditions of defilement, the conditions of purification, the basic attributes, the karmic effects and consequence of these properties.
4. Aspiration (Adhimutti, Leaning or disposition):
Adhimuti is the natural aspiration or preference of every living being.
There are two types of favorites: Prefer the noble or blessed dharma (panitadhi mutta), favoring vile and sinful (hinadhi mutti). Those who have similar aspirations often come close to each other. Beings toward noble dharma will find noble beings. Sin-oriented beings will come to sinners. The Buddha knows well which beings have noble aspirations and which beings prefer to make sin. Not only that, the Buddha also knows the low level of these aspirations.
5. Pentagon (Indriya, Spiritual faculties):
This case applies to sentient beings on the Path.
Five faculties or spiritual powers including Tin (Saddhindriyam), Tan (Viriyindriyam), Mindfulness (Satindriyam), Dinh (Samadhindriyam), Tue (Pannindriyam), On the way of practice, sentient beings must combine harmoniously between Tin (Saddha) and Tue (Panna), Tan (Viriya) and Dinh (Samadhi). If too much Faith or Faith lacks Wisdom, sentient beings are blindly blind and unconscious. If too much Wisdom is knowledgeable but lacks faith, beings are prone to high tribute and conceit. If too much diligence or trying to transcend the lack of concentration or tranquility, sentient beings will be abused and exaggerated. If too much concentration and lack of diligence or effort, sentient beings are prone to deep kissing or drowsiness and sadness. Sati (Sati) is elaborately strengthening 4 bases of Count, Tan, Dinh and Hue to the highest level. The Buddha knows the level of development of the five senses and the five forces of beings, beings who have the essence of the upper and higher levels, the beings that lower or lower the mind.
6. The Buddha understands which beings have much bare dust or little dust in the eyes, which means there is much sex or less sex (Apparajjakkhe maharajjakkhe satte) .
7. The Buddha knows that all beings with high moral qualities shun evil or unhappy bad things like sin (Sva kara satte dvakare satte)
8. The Buddha knows the wall of living beings much wisdom, quickly understands the dharma or the less intellectual is difficult to understand the dharma (Suvinnapaya satte duvinnapaye satte)
9. The Buddha expressed that those beings with good conditions can be enlightened with virtue or without goodness and cannot be enlightened with results (Bhabbabhabbe satte)
a. Any living beings in the mind have many craving (Tanha), defilements (Kilesa), many wrong views (Miccha ditthi) are measures to prevent (Avaram dhamma) good affinities can attain enlightenment.
There are 5 Craving in the ceiling: Goodness (Rupa tanha), Ai thinh (Sadda tanha), Ai huong (Gandha tanha), Ai Ai (Rasa tanha), Ai Ai (Photthabba tanha).
There are 10 afflictions: Greed (Lobha), anger (Dosa), Si Me (Moha), Nga Man (Mana), Ta Kien (Ditthi), Hu doubts about cause and effect (Vicikiccha), Tam pleases, ignores Lethargic, sleepy (Thina), Reported mind (Uddhacca), Not ashamed of doing sin (Ahirika), No frightening when doing sin (Anottappa).
There are 2 types of wrong views:
- Common Sassata (Sassata ditthi): A common sense is an understanding that heaven, people or animals will be reborn in this life, but as before, there is no evolution or rot.
- Anticipation (UCcheda ditthi): Ants, is the knowledge that when death dies, there is no rebirth anywhere. The ants are divided into 3: ants (Akiriya ditthi), ants (Ahetuka ditthi), ants (natthika ditthi).
In addition, beings who commit 5 crimes of infinite karma or contradictory acts (Pancanantariya Kamma) are: Kill mother (Matughata), Kill father (Pitughata), Kill Arhats (Arahantaghata), Make bloody Buddha (Buddhalohituppada), Causing the Sangha to divide - from 8 or more - (Sanghabheda) and offending the virginity of the monks and nuns, those beings will not be able to attain enlightenment in this world.
b. Any sentient being who is no longer in the three precepts, Ai-craving, defilements, Ta-comments, does not accept the wrong view, does not play against the sins and does not commit to the virginity of the monks and nuns. It is a person who needs to give alms, maintain the precept, meditate, have a filial piety to serve his parents, and those living beings always create many good conditions that can enlighten virtue and result in the present life. Degree not yet attained the result in this life, we also enjoy the noble blessings in the human realm and the heavenly realm, until the fullness of the three noble dharmas is enlightened to attain enlightenment.
II. THE WORLD AND THE GLOBAL KNOWLEDGE OF THE BUDDHA ON THE WORLD (OKASA LOKA):
A. Worldly Realm:
Okasa Loka or Worldly Realm includes land. water, river, sea, forest, and ruin do not surround beings (cakkavala or lokadhatu), depending on the karma or unwholesome nature of sentient beings that give fruit and support sentient beings, even if those sentient beings still also anxious and fearful as ordinary people, who have attained the first holy fruit, the second saint, or those who are no longer fearful as the third and fourth saints. Because these facilities are the place where sentient beings arise and fall away, they are called Okasaloka, which we can understand as the World Realm [vii] , the Unreal World, the Universe, or the Three Realms of Heaven and Earth [ viii] .
The world or the universe consists of countless worlds (Lokadhatu or Cakkavala), surrounded by rocky mountains. From east to west and from south to north, the length is about 1,203,450 due to the week (yojanas) [ix] ; The perimeter of each world is about 3,610,350 due to the week. Each world has a ground about 240,000 thick due to the week, above is the land, and the bottom is stone. The soil is covered by a layer of water of 480,000 thick due to the week. Under the water is wind or air is about 960,000 thick due to the week. Under the wind is nowhere infinite. This is the structure of a worldly system.
The center of the world is this Mount Tu Di (Sineru or Meru). The upper part of Mount Tu di is high 84,000 due to the week. The lower part is submerged in water at a depth of 84,000 due to the week. Around the mountain Tu di is 7 rounds of mountains and rivers (Sida). These seven mountain rings are: Yugandhara, Isadhara, Karavika, Sudassana, Nemindhara, Vinataka and Assakanna. The mountains of Tu Di and the seven mountain ranges are due to the four treasures that make up, not the soil and gravel like the mountains. The height and depth of the Yagandhara mountain range are half that of Tu Di mountain; The height of Isadhara mountain is about half of the mountain of Yagandhara and so on, the height and depth of the outer mountain circle is only half of the inner mountain ring.
The center is 7 rounds of mountain and in 4 directions, there are 4 continents, each of which has 500 small islands covered. 4 he is: Southern friendly European (Jambudipa), East Asian gods (Pubbavideha), Northern Luzhou (Uttarakuru) and Western Western Europe (Aparagoyana). Our Earth is Southern goodness of Europe (Han Yin is Diem Phu De). The sun revolves around the Tu Di mountain in the middle of that mountain and illuminates the four continents.
In each world there are 3 realms, also known as the Three Realms: Sex, Gender, and Formless. Sex world is a realm that sentient beings still enjoy, preferring to sleep in the ceiling is the colors of tranquility, tranquility, flavor, taste. The precepts are the scene in which beings enjoy the joy of the blissful meditation of the meditation. Depending on the capacity of the meditation level that has been attained in the mundane, you have attained from the first meditation to the five rebirths of the four heavenly realms, no longer distinguish between men and women and live for a third of life to 16,000 lives. globe. Formlessness is a realm in which beings no longer have a form, only pure mind, no stigma. These gods have attained the four forms of formless meditation while they were human in the mundane, reborn in the four heavenly realms and lifespan of 20,000 to 84,000 earthly lives.
Three worlds have 31 realms. In it, Education has 11 realms, Sacworld has 16 realms, Formless world has 4 realms. [x]
1. 11 realms:
a. 4 evil realms of sex education (Apaya): Hell, A tu la, Peta, Animal being. The four realms live on the earth, next to the human realm, and there is no certain life span.
The kingdom of A tu la at the foot of the Tu Di mountain is a kind of angry god, often causing the enemy to fight against the gods of the sexual realm, but the lowest is controlled by the Four Great Kings (Catumaharaja) to occupy the mountains. low of Tu Di.
b. 11 realms of good sex (Kama sugati bhumi):
- Human realm: Above the earth, there is no certain life span.
- Heaven of the four great kings: On Yugandhara peak, half as high as Mount Tu di, life expectancy is 500 years old or 9 million years of human realm.
- Tavarimsa heaven (Tavarimsa) is at the top of Mount Tu di, reigned by the Emperor.
2 heaven and earth Four great gods and Where are the benefits of the earth. The remaining realms dwell on nothingness.
- The realm of Yama (Yama): has a lifespan of 2,000 years of age or 144 years of life.
- The Realms of Heaven (Tusita): 4,000 years old, equaling 576 million years of human realm.
- The Land of Lac is transformed (Nimmanarati): has a lifespan of 8,000 years old.
- The realm of self-immolation (Paranimitavasavati): has a lifespan of 16,000 years old, equal to 9,216 years of human realm.
2. The 16 realms of Brahma (Rupa, Fine material sphere):
16 world realms of this world on the 11 realms of education and includes 4 floors:
a. The first meditation (First Jhana) has 3 realms:
- Brahmaparisajja, Brahmas' retinue): has a life expectancy of 1/3 A increase of monks (Vivattatthayi).
- Brahmas, Brahmas' Ministers: have a half-life of 1/2 A.
- The Mahabrahma, Great Brahmas: there is a life span of 1 A.
b. The second meditation is beautiful (Second Jhana) has 3 realms:
- Astronomical realm (Parittabha or Brahmas of limited radiance): 2-year lifespan [xi] .
- The celestial immeasurable realm (Appamanabha or Brahmas of measurless radiance): has a life span of 4 great lives.
- Optical Amphitheater (Abhassara or Brahmas of streaming radiance): has a life span of 8 years.
c. Third Jhana has three realms:
- The realms of Paramount (Parittasubha or Brahmas of limited glory): have a life of 16 years.
- Appamanasubha or Brahmas of measureless joy: A life of 32 great lives.
- The realm of Subbhakinna or Brahmas of refugent glory: It has a life span of 8 years.
d. Fourth Jhana has four realms:
- Vehapphala or very fruitful: has a life span of 500 years.
- The invisible realm (Asannasatta or non percepient biengs): has a life span of 500 years.
On these 2 realms are the 5 realms dedicated to the Unexpected Divine being to attain the four excellent rituals:
- The heavenly realm (Aviha or bathing in their own prosperity) (Atappa or untormenting) has a lifespan of 1,000 lives, the heavenly realms (fair to see) have a lifespan of 2,000 lives, realms Thien Thien (Sudassi or clear sighted) is 4,000 years old, Thien Thien Thien, has a lifespan of 8,000 lives, and the Celestial Rescue (Akanittha or Supreme) has a life span of 16,000.
3. Four non-material spheres (Non-material spheres):
a. The first meditation of formless or non-boundless nature (Akasanancayatana or Infinity of Space): has a life of 20,000 years.
b. The second meditation of infinite gender or The infinite nature of nature (Vinnanancayatana or Infinity of Consciousness): has a lifespan of 40,000.
c. The third meditation of infinite or non-possession (Akincannayatana or Nothingness): has a life span of 60,000 lives.
e. The fourth meditation of formlessness or Non-idealism (Nevasannanasannayatana or Neither counsciousness nor-non-consciousness): has a life span of 84,000.
Therefore a world with three worlds (sex, gender, and formlessness), including 31 realms: 11 realms of gender education (4 evil realms, 7 realms of good education), 16 worlds 3 beautiful meditation floors, and 4 realms of infinite beauty. 1 sub-world has 31,000 realms. 1 central world has 31 million realms. 1 world has 31 million million realms or 31,000 billion realms.
Uncontrolled hell (Lokantariya) in the middle of nowhere, triangular, always dark and cold, without sunlight, is about 3 worlds adjacent to each other.
All the mountains, the sea, the sky, the heavens, etc ... just mentioned above, are enough, called a small world. A thousand small worlds united into one small celestial realm. A thousand small heavenly realms merge into a central realm. A thousand realms of mid-earth merged into a celestial realm. Thus a celestial world consists of: 1,000 x 1,000 x 1,000 = 1,000,000,000 worlds. Because of the multiplier of 3 times 1,000, it should be called "The Three Gods of the World." Because a world has three worlds (sex, gender, and formless gender), including 31 realms: 11 realms of gender education (4 realms of sexual education, 7 realms of good education), 16 realms of profound precepts in 3 the excellent meditation floor, and the 4 realms of infinite beauty. 1 sub-world has 31,000 realms. 1 central world has 31 million realms. 1 world has 31 million million realms or 31,000 billion realms.
B. The Understanding of the Perfectness of the Buddha About The Worlds :
Thanks to the divine power, the Buddha was the first to understand the arising and the nature of the three great worlds or countless worlds and planets such as the moon, the earth, and the satellites present. this universe. The Blessed One passed through the 31,000 billion worldly realms in the world of the great celestial world, so he had the title of Worldly Space. However, He did not emphasize the importance of this kind of knowledge. According to him, the estimation of the origin and the end of this world is meaningless because it does not help the liberation of sentient beings. On the contrary, according to the Buddha, the origin of the world and the end of the world must be found in this body of man with the awareness and consciousness of man.
III. THE FRENCH PRACTICE AND THE PERFECT KNOWLEDGE OF THE BUDDHA ON THE FRENCH WORLD (SANKHARA LOKA):
A. The Dharma Realm:
All sentient beings are unconscious and unknowingly, they are born by grace, so they are called Sankhara. And the species of love or inadvertent birth and destruction should be called Loka. Sankhara Loka is a worldly world, the world of practice, the world of birth. Sankhara Loka is a very important concept in Buddhism. Thanh Tinh Dao wrote : "Every living being is created by special conditions; each being is a world in itself." (Eko loko sabbe satta aharathitika) . Whether it is a sentient or unknowingly, whether it is a great thing like a mountain or a small needle, the most important point is its predestined nature and the very nature of this predestined relationship will lead to the birth and destruction of all species. Dependent arising and falling away are the nature of all the world.
In these 3 worlds, the world of beings or the worldly beings (Satta Loka) and the world unknowingly (Okasa Loka) are the Noble Truths or the Dharma Regulation (Pannattidhamma) and the world of the practice (Sankhara Loka) belongs to the Legs. God (Paramatthadhamma) [xii] .
B. Understanding The Perfectness Of The Buddha On The World (Sankhara Loka):
The Buddha has a thorough and perfect understanding of the world of practice or the dharmas arising from the various conditions of creation because He understood [xiii] :
1. The world has a dharma: All beings exist because of predestined relationships.
2. The world has 2 measures: Material and Mind (Sac Dharma and Danh or Rupa and Nama). The mind consists of 81 cittas (Citta) and 52 cetasikas (Cetasika) and 24 hues (xiv]. The rupa which has four great rupas (Mahabhurarupa) is earth, water, gio, fire and 24 colors or sharp bonds (Upadaya rupa). Identity together, relying on each other to establish a body of perception. Just like a boat and a boatman, a boat must have a driver.
3. The world has 3 feelings : Tho Lac, tho duoc, tho tho (not lost without suffering).
4. The world exists thanks to 4 real objects (Ahara):
a. Tangible food : Food like rice, meat, fruit etc. consists of the great, the color, the flavor, the taste, and the nourishing substance to help the life survive (Kabalinkarahara or the real part).
b. Physical contact (Phassahara or real touch): The contact between the green and the green ceiling makes the feeling (Vedana) arise. Speaking in everyday language, in order to survive, sentient beings need to have emotions that only arise from the contact between the senses and the outside world. Without contact and feeling, people and beings will wither and die.
c. Objects of Italy (Manosancetanahara): The artifact implies good intentions or acts of unwholesome or kusala kamma and akusala kamma to bring sentient beings to rebirth in the three worlds. Speaking in everyday language, karma is a possession of beings and when it dies, sentient beings will go with their karma.
d. Real mind consciousness (Vinnanahara): Consciousness is the real thing needed to nourish the mind and body at the time of conception, which is the place where the mind is dependent and the materiality arises from karma [xv]
5. The world has five aggregates (Pancupadanakkhandha Sankhatam): The five aggregates are the aggregates of aggregates, the aggregates of aggregates, the thoughts, the aggregates, and the aggregates. Calling the aggregates, because the beings accept the five aggregates for them, we, as our bodies, are ours.
6. The world has six or six inner bases (Chaajjhattikayatana Sankhatam): Eyes, ears, nose. tongue, body, mind and 6 land or 6 ceiling outside : Lust, sound, flavor, taste, touch.
7. The world has 7 shelters of consciousness (Sattavinnanatthiti Sankhatam):
a. Nanattakaya nanattasanni : Beings have different bodies and different thoughts. For example, the difference between humans, gods, and ghosts.
b. Nanattakaya ekattasanni : The beings have different bodies but the same mindset. For example: the gods in the 3 realms of the gender identity class are the celestial planet (Parisajja), the goddess of heaven (Parohita) and the Mahayana (Mahabrahma).
c. Ekarra kaya nanattasanni : The beings have the same body but different thoughts. For example: The gods in the three realms of duality belong to the celestial class: Lack of celestial light (Parittabha), the celestial light (Appamanabha) and the celestial body (Abhassara).
d. Ekattakaya Ekattasanni : The same body beings and thoughts are the same (the gods in the 3 realms of the world are the three perfect ones, Paritta Subha), the Immaculate Immaculate (Appamana Subha), Multi-nature (Subha Sutra), and the gods in the five pure realms of existence (suddhavasa) belong to the Four Noble Truths, which is the residence of the Arahant beings who have exterminated the desire to have sex, to wait for the attainment of Arhat. return to the mundane should be called the hybrid class 5. 5 pure realms of existence are: Untangling (Aviha), Heavenly heat (Atappa), Heavenly goodness (Suddassa), Hao (Suddassi), and Infinity celestial (Akanithaka).
e. Akasanancayatana : Beings that thoughts pass from the scene, enter the first formless realm, "No boundlessness", taking nowhere infinitely as a realm.
f. Vinnanancayatana : A sentient being who transcends the realm of "No boundlessness", enters into the second formless realm, is "boundless consciousness", taking endless Consciousness as a realm.
g. Akincannayatana : Thoughtful beings pass from the "boundless consciousness", enter into the third formless realm, "The Immaculate Consciousness", taking "the absence of all things" (the oil is so small and small) I do not have a sacrifice).
8. The world has eight dharmas that govern the behavior of the human mind (Atthlokadhamma):
a. Benefit (Labho)
b. Name (Yaso)
c. Be criticized (Nindha)
d. Be happy (Sukham)
e. Loss (Akabho)
f. Unnamed (Ayaso)
g. To be praised (Pasamsa)
hour. Suffering (Dukkham)
9. The world has 9 shelter for sentient beings : 9 shelter includes 7 shelters of the old formula just above plus the following 2 heavenly realms: Heavenly realm of the invisible world (Asannisatta) belongs to the four meditation and the fourth formless heaven is the non-celestial mind (Nevasannanasannayatana) which is the realm of beings without thought and not thought.
10. Five apartments and five ceiling (Dasayatana Sankhatam):
a. Base label (Cakkhvayatana)
b. Auras (Sotayatana)
c. Bastion (Ghanayatana)
d. Damage (Jivhayatana)
e. Body base (Kayayatana)
f. Tran (Sotayatana)
g. Base bar (Saddayatana)
hour. Tran Huong (Gandhayatana)
i. Ceiling (Rasayatana)
j. Exposed ceiling (Phottabbayatana)
11. The world has 11 karmic conditions according to the external realm brought (Ekadasavitharamana Sankhatam):
a. Tam enjoys cooperating with the realm of wisdom. This delight is automatic and passive (Somanassanana Sampayutta).
b. Tam is happy to coordinate with the realm but is not intellectual. This delight is automatic and passive (Sammonassanana Vippayutta).
c. The mindlessness cooperates with the realm and intellect. This mindlessness is passive and automatic (Upekkanana Sampayutta).
d. The mindlessness cooperates with the scene but is not intellectual. This mindlessness is passive and automatic (Upekkhanana vippayutta)
e. The mind of the realm of the world with the unseen mind (Upekkasampaticchanna).
f. Tam examines the realm with the intention of not signing (Upekkhasantirana).
g. Tam examines the realm of pleasure (Somanassa santirana).
12. The world has 6 apartments and 6 ceilings (Dvahasayatana sankhatam):
a. The five faculties mentioned above, adding the mind base (Manayatana) is six.
b. The above mentioned five ceiling, more French ceiling (dhammayatana) is 6.
13. The world has 13 joys (Terasahasanacitta sankhatam):
a. 4 mind is always interested in pleasure (Lobhasomanassa)
b. 4 great minds and good wills (Mahakusalasomanassa)
c. 4 great virtues of mindfulness according to the pleasure (Mahakiriyasomanassa)
d. 1 happy heart to smile (Hisituppada)
14. The world has 14 unwholesome or malevolent minds (Cuddasacittuppada sankhatam):
a. Maze (Moho)
b. No shameful guilt (Ahirikam)
c. No fear of sin (Anottappam)
d. Unruly mind (Uddhaccam)
e. Greed (Lobho)
f. Deviant (Ditthi)
g. Fallen (Mano)
hour. Anger (Dosa)
i. Jealous (Issa)
j. Bỏ xẻn (Macchariyam)
k. Mind or regret, worry about death, remember the story of not spending (Kukkuccam)
l. Attending, languid, not zealous (Thinam)
n. Marriage (Middham)
m. Suspicious, unbelievable (Vicikiccha)
15. The world has 18 substances or physical and mental elements that underlie the cognitive process (Addharasadhatu shankhatam):
a Mắt (Cakkhu dhatu)
b. Tai (Sota dhatu)
c. Nose (Ghana dhatu)
d. Lưởi (Jivha dhatu)
e. Thân (Kaya dhatu)
f. Ý (Mano dhatu)
g. Scenes (Rupa dhatu)
hour. Scene bar (Sadda dhatu)
i. Landscape incense (Gandha dhatu)
j. Scene (Rasa dhatu)
k. Exposure (Photthabba dhatu)
l. Dharma scene (Dhamma dhatu)
n. Awakening (Cakkhu vinnana dhatu)
m. Awakening (Sota vinnana dhatu)
o. Awakening (Ghana vinnana dhatu)
p. Damage (Jivha vinnana dhatu)
q. Body (kaya vinnana dhatu)
r. Consciousness (Mano vinnana dhatu)
Because of all the dharmas of the world of beings, the world of the realms, and the world of practice, the Buddha has the virtue of Lokavidu.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.26/12/2018.
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