PART FOUR

LEGAL VIOLENCE

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CHAPTER TWO MESSAGES 
OF INTRODUCTION TO THE LEGAL VIOLENCE

From Chapter 30 to Chapter 40, I will discuss the philosophical and psychological aspects of Buddhism presented in the seven books on the Abhidharma in the Pali scriptures.

I do not look in detail at the list of factors or the Fa, included in many authoritative books on the Abhidharma. Instead, I have three goals: (1) outline the outline and describe the main methods and characteristics of the Abhidharma, (2) relate the Abhidharma to what we often know about religion. the Buddha's reasoning, and (3) relate the philosophy of the Abhidharma to our status as Buddhists.

Throughout the history of Buddhism, the Abhidharma has been preserved in very high respect. For example, in Pali classics, Vi Dieu Phap is mentioned by special praise and respect. There Vi Dieu Phap is a special field for the elder monks; The novice class cannot interrupt the elders when they are discussing the Abhidharma. We also see Vi Dieu Phap being told to only let those who honestly try to realize the goal of practicing Buddhism, and that knowledge is entrusted to the Dharma teachers.

The traditional interest in Vi Dieu Phap not only found in the Theravada tradition but also in all the great Buddhist traditions. For example, the Great Ma Shakyamuni, the famous Central Asian translator for translating Chinese-Chinese works into Chinese, is known to believe that he must introduce the Abhidharma to the Chinese if He want to teach them Buddhist philosophy. In the Tibetan tradition, Abhidharma is also an important part of the monastic training.

Why is Vi Dieu Phap highly valued? The basic reason is knowledge of the Abhidhamma, in the general sense of understanding the essential doctrine, absolutely necessary to attain wisdom, then wisdom becomes necessary for the attainment of liberation. No matter how long you meditate or whether you live a virtuous life, if you don't have the wisdom of the true nature of things, you cannot achieve liberation.

Knowledge of the Abhidharma is necessary to understand the impermanent, inhumane, and unreal nature that we get from reciting the Tibetan Scriptures for each experience in daily life. We all have a glimpse of impermanence, inhumanity and unreality by reciting the Sutra Pitaka, but do we have or apply this transient intellectual truth to our daily lives? Method of teaching The Abhidharma provides a mechanism to do so. So the study of the Abhidharma is extremely useful for our practice.

Let us consider the origin and authenticity of Vi Dieu Phap. The Theravada School believes that the Buddha was the source of the Abhidharma philosophy and the Buddha himself was the first of the Abhidhamma because on the night of enlightenment, he entered the core of the Abhidharma.According to the traditional description, the Buddha spent the fourth week after enlightenment to meditate on the Abhidharma. That is the week called "Ngoc Vien". Later in his career, it was said that the Buddha visited the Thirteenth Heaven when His mother was there and He taught the Abhidharma to His mother and the gods. Knowing that when he returned to earth, he gave him the relics of the essential things that he taught - hardly coincidental because the relics were his great disciple famous for his mind. wisdom.

Therefore, in general, the Buddha himself is the one we owe to the inspiration of the Abhidharma teachings. This inspiration is passed down to His disciples who are wise as relics, and by the efforts of these talented disciples, the outline and content of the philosophy of the Abhidharma are set. up.

We continue to consider the meaning of the Abhidharma term. If we look closely at the Tripitaka, we see this term often appearing in the usual sense of "meditation on the Fa", "instruction on the Fa" or "commenting on the Fa". In a more special sense, Vi Dieu Phap means "Special Dharma", "Upper Dharma" or "Far Fa". Here, of course, we use the Fa according to the doctrine or the doctrine, not in the sense of phenomena or experienced factors (in case it is not capitalized).

There is a more technical meaning in which the term "magic" is used in the Sutra Pitaka and in the scope of dharma there is no longer a general doctrinal meaning but rather a phenomenon. Using this technique involves a different function, which is to make a difference. The most technical use of the magic term has five aspects or meanings: (a) to define the law; (b) to confirm the relationship between the law; (c) to explain the solution; (d) to arrange dharma; and (e) to arrange the law in order.

Buddhist sutras are divided into three organs (literally "baskets"): Sutra Pitaka, Vinaya, and Abhidharma (Abhidharma). Sutra Sutra is often the sermon, the Vinaya contains the rules for the Sangha community, and the Sutra Commentary is often referred to as Buddhist philosophy and psychology. Here I want to look at a relationship between the Abhidharma (Sutra Dharma) and the Sutra Pitaka. There are a great number of documents of the Abhidharma in the Sutra Pitaka.Remember the technical definition of the Abhidharma that we just reviewed. Do not forget that we find in the Sutra Pitaka some sermons that have the characteristic of essay: The Sangha Sutra presents the explanation of the doctrine arranged in order; The Sangiti Sutra and the Dasuttara Sutra are explained by the Relics of the teachings in order; and Anupada Sutra,

Then how can we come to distinguish between the Abhidharma and the Dhamma? To do this, we have to look at the second meaning of the Abhidharma, which is to use the meaning of "Dharma" in the Sutras, the Buddha speaks from two points of view. The first view, He talks about the beings, objects, attributes and attitudes of living beings, the world and the like, and often sees Him claiming to be "I will go to Urevela myself." ". The second view He declares clearly does not have "I" and that everything is empty without personality, substance, and so on ...

Obviously, the two views that are operating here are the conventional viewpoint (vohara) and the ultimate view (paramattha). We have everyday language like "me" and "me" and we also have a language of professional philosophy that does not recognize personality, object, etc. It is the difference between internal and internal content. the contention (en magic) about the teachings of the Buddha. In general, the sutra uses conventional conventions while the treatise (vi dhamma) uses the supreme view (the first meaning of the emperor). There are, however, sutras that describe impermanence, inhumanity or impermanence, components and aggregates, and thus reflect the supreme view. In this range, there is also the division of sutras into sutras that have a clear and direct meaning, and those that are implicit and non-direct.

Why did Buddha use two views, convention and supreme? To answer, we need to look at His great qualities as a guru and His skill in choosing methods to teach. If the Buddha only told all his listeners about impermanence, substance, and aggregates, I do not think that the Buddhist community could develop rapidly in the sixth century BC. Also at this time, the Buddha knew that the supreme view was necessary to have a deep understanding of Dharma, so his teachings contained a special language to express the supreme view.

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CHAPTER THIRTY 
T Riet and psychological IN Abhidharmic

M ot the functions of Abhidhamma is defined. The definition is very important because we want to communicate results on a rather specialized topic, we must understand what the terms mean. So I want to look at some commonly used and popular terms about Buddhist thought. I want to come to an understanding of the definitions of those terms and then relate them to the nature of Buddha's teachings.

Buddhism is often called a religion, a philosophy, and in recent years, a psychology. "Religion" refers to faith, or affirmation, an invisible noble who controls the progress of the universe. Moreover, religion has an emotional and moral element, and involves rituals and worship. Because Buddhism does not recognize the existence of such a person and is not heavy on rituals and worship, it is difficult to arrange Buddhism in general - and especially the Abhidharma - as a religion. teacher.

In its original sense, "philosophy" means "intellectual and knowledge". More often, it means investigating the nature of the laws or the causes of all life. This definition can be applied to Buddhism except it is still a little vague due to the many meanings of the word "nature" and "life". This leads to two methods in philosophical thinking, called metaphysics and phenomenology. Metaphysics is the study of the absolute principle or the first principle. It is also sometimes called the science of ontology which means studying characteristics, or simply studying things in themselves. In contrast, phenomenology is a description of things when they are experienced by the individual; it is basically science of human knowledge, the study of things as they are known, as they appear before us. If Buddhism is considered a philosophy, it relates first to phenomenology.

"Psychology" is the study of mind and mental state. Like philosophy, it has two aspects - pure psychology is a general study of mental phenomena, and psychotherapy or applied psychology is to apply the study of mental phenomena to the problem. to treat and treat diseases, disorders and adjustments. We can explain the difference between pure psychology and applied psychology by analogy. Imagine a person climbing a hill and looking over the field without any special purpose in mind. His observation enters every detail - hills, forests, rivers and streams - regardless. But if he has a purpose in mind - for example, if he wants to go to a different hilltop far away - the observation will focus on special traits that will help him or her to reach the goal.

Since we have a brief look at the definition of religion, philosophy and psychology, we can begin to see the phenomenological aspect of philosophy and the therapeutic aspect of psychology most relevant to understanding. know about the teachings of the Buddha.

Vi Dieu Phap, like Buddhist thought in general, is very rational and reasonable. If we look closely at the method of presenting and arguing in the Abhidharma, we see this dialectical, dialectical starting point as the science of discourse, and also the beginning of reasoning and integration. physical. Which is particularly pronounced in the four categories of the nature of the question. It is known that a clear understanding and ability to use this classification is essential for anyone who wants to engage in discussion and discussion about Dharma because if one wants to answer a question correctly, we must understand the nature of the sentence. ask.

The first type of direct question and related questions can answer directly and affirm like "Are all beings dead?". To answer this question, "Yes, all sentient beings die."

The second type of question can only be answered with reservations, for example, "Will all sentient beings be reborn?" This type of question cannot be answered directly and affirmed because there may be two explanations. So that question must be analyzed and answered individually, giving each person the possible meanings:

"The sentient beings who do not escape the defilements will have to be reborn, but those who escape from defilements, like Arhats, do not reborn."

The third type of question must be answered by retorting the question such as: "Are people strong?".Here the reference point on the question must be decided before answering: speaking in a different way than humans are stronger than gods or animals? If compared to gods, people are not strong, but compared to strong human animals. The purpose of anti-questions is to determine the reference point the questioner has in mind.

The fourth type of question is the one we pay special attention to here. These questions are not worth answering; The famous indescribable confirmation that the Buddha keeps silent belongs to this type.Traditionally there are fourteen questions that cannot be answered. We see these verses in the Chulamalunkya Sutta. Fourteen questions grouped into three categories.

The first consists of eight verses concerning the absolute nature or the ultimate nature of the world: the eternal or non-eternal world, both or not; finite or infinite, both or not both? You see this category consists of two question groups and both are related to the world. The first group of questions concerns the existence of the world in time, and the second group concerns the existence of the world in space.

The second type consists of four questions: Does Tathagata exist or does not exist after death, both or not both? These questions relate to nirvana or ultimate reality.

The third type consists of two verses: Is the self identical or different from the body? While the first type relates to this world and the second relates to worldly origin, this last category relates to personal experience. Do we die with our bodies or our personalities completely different and independent from our bodies?

Buddha was silent when asked fourteen questions. He described these questions as a net and did not want to be dragged into such a trap of theory, speculation and dogma. He said it was because He was not bound to all theories and doctrines so He was liberated. He says such guesses bring anxiety, anxiety, confusion, and suffering, and it is by liberating from those things that we can attain liberation.

Let us look at the fourteen questions in general to see if we can understand why the Buddha has this position. Overall, these fourteen questions imply two basic attitudes towards this world.

The Buddha spoke of these two attitudes in a conversation with Maha Kachchayana, when he said there were two basic views, the view of existence and the view of non-existence. He said people used to think about these things and as long as people were caught up in these two points of view, they could not attain liberation. Given that the eternal world, the endless world, Tathagata exists after death, and the self is independent of body, reflecting the viewpoint of existence. Given that the world is not eternal, the finite world, Tathagata does not exist after death and the self is identical to the body, reflecting that the view does not exist.

These two views are taught by masters of other schools during the Buddha's time. The perspective of existence is often the view of the Brahmins, the point of non-existence is often the viewpoint of materialists and hedonists. When Buddha did not want to be drawn into the dogma of the doctrinal point of existence and non-existence, I thought that He had two things in mind: (1) the moral consequences of these two views and more importantly also, (2) the fact that these views exist absolutely or do not exist in a way that is not true to the way, the true direction of things.

For example, immortals see the self often and unchanged. When the body dies, the self does not die because the self has a unchanging nature. If this is the case, no matter what the body does: the action of the body does not affect the fate of the self. This view is incompatible with mental responsibility because if the self is immortal and unchanging, it will not be affected by good or evil deeds. Similarly, if the ego is identical to the body, and the self dies when the body dies, there is no conception of what to do. If you believe that existence ceases at the time of death, there will be no restrictions on action.But in the state of things that exist due to interdependent origins, absolutely existed and non-existent cannot happen.

Another example taken from fourteen unanswered questions also shows that these assertions are not true for the way and the true direction of things. Take the example of the world. The world exists absolutely or does not exist absolutely in time. The world exists depending on the causes and conditions - ignorance, attachment and attachment. When ignorance, attachment and attachment are present, the world exists; when they are not present, the world ceases to exist. So the question of absolute existence and non-existence about the world cannot be answered.

The same can be said about other types of questions that constitute fourteen unanswered questions.Existence or non-existence is seen as an absolute concept, not applicable to such real things. That is why Buddha refused to agree with the absolute statements about the nature of things. He sees absolute metaphysics that cannot be applied to such things.

Regarding the attitude of the Buddha to psychology, he undoubtedly emphasized a great deal on the role of the mind. We are familiar with the famous verses in the Dhammapada, Buddha says the mind is the precursor to all mental states. Sutra says happiness or suffering is the result of action with pure mind or impure mind. We just need to look at the scriptures to confirm the importance of mind in Buddhist teachings. There we see the five aggregates, the four of the five aggregates are the spirit and the thirty-seven enlightened elements, most of which are mental. No matter where we look, we must pay attention to the importance of mind in the Buddha's teachings.

Many religions and philosophies have separate starting points. Theistic religions begin with God. The moral teaching like Confucianism begins with the person as a social entity. Buddhism begins with the mind. So it is not surprising that we often choose to describe the Buddha's teachings as psychology and we also describe as therapies for the symbol of disease and outstanding treatment in the teachings of the Buddha. . The Four Noble Truths are antiquities that reflect the disease, diagnose diseases, heal diseases, and the methods of medical treatment at the embryonic stage, and we also remember that the Buddha was called the king of physicians ( Y Vuong).

Buddha paid attention to healing, not in the metaphysical category. We see He uses many techniques in healing through many sermons in the Sutra. For example, the Buddha preached the self. In the Dhamma Sutra, the Buddha taught that wise people achieve happiness with autism, and in other passages in the sermons, we see that the Buddha presents the ratio of non-selfless doctrine, a concept that shows no anywhere in the components that constitute the mind-physical experience is the ordinary self.

To explain this apparent contradiction, we need to look at Buddha's dialogue with Vachchagotta when asking whether the self exists or does not exist. Buddha was silent and after a while Vachchagotta left.He was A Nan, who stood beside him knowing what happened, and asked the Buddha why he did not answer. The Buddha explained that if we say that the self exists, he will follow the Brahmins who believe in the absolute existence of the self, if we tell Vachchagotta that the self does not exist, will make Vachachagotta confused thinking "I had a self before, but now I don't have a self". Buddha chose to remain silent because Buddha knew the predicament of Vachchagotta. Similarly, when encountering people who do not believe in rebirth, he teaches the existence of self, while for those who believe in the reality of karma, on the result of good and unwholesome action, he teaches the non-self-doctrine.That is the skill of the Buddha in the way of transmitting knowledge.

We can see how this is related to the Buddha's rejection of absolute categories when we look at how to use the water snake symbol. Here we see Buddha saying the elements of experience are like water snakes. When a person has the ability to control a snake or have knowledge in capturing snakes, he wants to catch a snake. But when a person is unfamiliar with controlling water snakes and does not know how to catch snakes, he wants to catch snakes, this will result in mourning and pain. Similarly, phenomena - factors of experience - are nothing by themselves. They are not absolutely present or absolutely not existent, neither absolutely good nor absolutely unwholesome; rather they are relative.Whether they lead to happiness or suffering, move on the road or backward,

If all things are solved properly by conscious and carefully considered mind, the phenomenon can be used for our progress along the way. The knife, for example, is neither true nor false, but if one holds it with the tongue it is definitely a mistake. When we mention phenomena of greed, malice and ignorance, it leads to suffering. When we do the opposite, it leads to happiness.

To summarize, we can use the term "philosophy" and "psychology" related to the Buddhist tradition as long as we remember that we pay attention to philosophy not about nature or categories. absolutely but a description of the phenomenon, and we pay attention to psychology as far as it relates to psychotherapy. These characteristics of the philosophy and psychology of Vi Dieu Phap are unique in the history of human thought. There is no place in the ancient or modern world in Asia or in the West, such phenomena and evolutionary therapy psychology.

The unique thing about phenomenology and Buddhist psychotherapy is the rejection of the notion of an ordinary self and the confirmation of liberation. Of all the other systems, systems of phenomena that are in line with Western philosophy and psychotherapy, we see the inability to disprove the notion of a common self - rejection. very specific in the teachings of the Buddha and the Abhidharma. And nowhere in modern psychology do we find the possibility of maximum freedom and absolute importance as in the teachings of Buddhism.

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CHAPTER THREE FIXED 
METHODS OF LEARNING METHOD

In this chapter I will discuss the methods that Vi Dieu Phap investigated and investigated our personality and relationship with the world around us.

There are two ways to describe a person and his relationship with the world around him: deductive and inductive. Reasonable or deductive methods begin with the concept of abstraction and apply that concept to one's experience. The empirical or inductive method starts with the things we encounter in experience; by observing and analyzing, explaining and understanding these events, we build a picture of ourselves and the world around us. Summarize the rational approach with abstraction and try to apply it specifically, while the inductive method begins with concrete and builds the actual picture progressing step by step.

Inductive method is a method used in the Micro-Magic system, quite close to the scientific method, except in science, the focus of the external induction process and in the Vi Dieu Phap system focus on inside, at heart. That is why the Abhidharma method is sometimes called the internal self-examination, or the use of traditional, meditative terms.

When saying Vi Dieu Phap is based on experience and indulgence, we mean that the method relates first to the spiritual experience. Sometimes we say meditation is like an endocrinology or a mental microscope: it is a way of investigating very closely the facts of the experience. The introspection method Vi Dieu Phap brings results because it runs through meditation to slow down the mental process to the point where we can see and understand them. In this respect, there is an unusual parallel between the Abhidharma method and the scientific method. In science, we want to find out how transformation happens, we slow this down or make it faster. In the Abhidharma meditation we also slow down the mental process so that we can see what is really happening, or we can accelerate it. If we can see our human life, from birth to death, for about five minutes, it can give us special insight into the nature of life. However, because this job is often impossible, we have to slow down. That is the basis of the Abhidharma meditation.

The list of mental factors and similar things in the book of the Abhidharma seems to be bland and predictable at first, but in fact these lists are just facts on paper that we found in careful research investigations on experience. Not to be guessed, Vi Dieu Phap is the result of careful and thorough internal analysis of experience. However, you may doubt the usefulness of studying the Abhidharma because it is more useful to meditate and recreate the Abhidhamma experience in your own meditation.This is so true that in all aspects of Buddhist teachings, directly and indirectly, understanding is a mandatory requirement.

By looking at the components of Vi Dieu Phap, the picture that we have when analyzing experience is certainly much more effective if it is a direct picture achieved by our own meditation. But even if it is an indirect picture achieved by research, it is still useful for us because when we sit down and meditate we are ready to have a knowledge understanding with general outline the picture that we try to bring into focus. In this sense, studying the Abhidharma can be useful to bring an indirect understanding of ourselves and the world around us with the Abhidharma.

There are two ways to investigate that Vi Dieu Phap has the results: (1) through analysis, (2) through synthesis or relationship. The basic structure of these two methods is mentioned in the first and last book of the Abhidharma, the Dhammasangani (the Classification of Elements) and the Patthana (The Causal Relationships). These are the two most important books in the Abhidharma. It is because of analytical methods and synthetic methods or relations that Vi Dieu Phap came to a basic understanding of selflessness and emptiness.

Let us first look at the method of analysis and, ultimately, in the method of relationship, we will combine these two methods of course we must combine to reap the full benefit of the method of investigation. studying Vi Dieu Phap. In "Milinda Panha's Questions" (Milinda Panha), it is known that the Buddha had accomplished an extremely difficult task: "Na Na answered Emperor Ma Ling, if one had to salvage a boat from the sea, and he had to take some seawater, he could tell him that the amount of such water must come from the Ganges River, from the Yamua River, and from all the great rivers in India, indeed In this way, the Buddha analyzed a time of conscious experience,

The analysis is to dissect an obvious unit, a homogeneous whole into constituent parts. This explanation is not only applicable to the self, as we see in ï analyzing one's own experience, but also with the external object: like we can divide the personality into five aggregates, giving so we can also split the external phenomenon into structural parts. For example, as we can split the table into a table leg, a table, and so on, and beyond into a molecule, and the atom of other components that makes up the table.

The purpose of dissecting an obvious set is to uproot the attachment to the inside and outside. Once we confirm that the seemingly homogeneous self is only a set of elements, the belief in the concept of self will weaken; Similarly, once we realize that external phenomena are just a collection of smaller elements, our belief in external objects will weaken. What results do we have after the analysis process? Inside, we are left with consciousness; outside, we are left with atoms. If we consider two things together, we are left with the elements, or the factors of experience.

The physical and mental factors of experience alone cannot bring us to the ultimate understanding of reality because we are left with consciousness and material atoms - economic elements experience.These factors remain untouched even if we go into the process of dissecting how long or how long.Although we move towards smaller and smaller parts, we are left with a realistic picture of being broken into pieces, the end of the dissection. It is not an honest and complete picture of reality itself.

In order to arrive at the ultimate picture of reality, we need to combine analytical methods with synthetic methods or relational methods. That is why the great Buddhist scholar and saint, Long Tho, once paid homage to the Buddha as "the teacher of predestined cause". The truth of predestined reason stabilizes and eases the confusion of ideological structure. This is a sign of the importance of relationships, interdependence, or conditionality in understanding the true nature of things. It is also the reason why scholars have aimed at the Causal Relationships; it provides half of the method of investigating the research of the Abhidharma.

At the same time, through analysis, we come to what does not have the essence of personality and phenomena (because we see them constituted of elements). So, through the process of relevant investigation, we approach the emptiness of personality and phenomena (Because we see the constituents of them all affected by the conditions and relevance with together). We approach this unreality and emptiness by focusing on the doctrine of predestined relationships.

We can see, to a certain extent - in attributes or in external objects - what elements are interdependent to exist. For example, within a phenomenon, such as a table with several constituent parts (table legs, table tops etc.) they depend on each other to survive because they are part of the table. Similarly, the table depends on its previous causes (wood, iron, and the action of the skillful craftsman assembling it) and also depends on the nearest conditions (like the floor that it is put on).

We can also examine the idea of ​​interdependence in three-dimensional relationships:

Time, space and karma. For example, the table is literally time-consuming before a table - a series of transformations have occurred - wooden, table-making, etc. The successive changes lead to the emergence. table. Similarly, the table is spatially dependent literally on the floor and so on ... The third dimension is the operating condition that transcends time and space. This afternoon is explained by karma because the effect of karma depends on time and space, although it is not directly clear in time and space. Because karma, an action that takes place at a point in time and a distant space can still have an impact. So the condition is not only time and space, but also the aspect of karma.

Let's take two examples to more firmly establish what we mean by analytical methods and related methods. Take a cow cart, for example, which is a phenomenon, an identifiable entity. We apply analytical methods to the car by disassembling into components: wheels, axles, bodywork, vehicle and so on. Applying the synthetic method of looking at that car in the wood aspect, the actions of those who assemble it and so on ... We can also take the classic example of the flame of the kerosene lamp, the flame exist depending on the oil and the wick, and the germ depends on the seed, soil, sunlight etc.

Together analytical and related methods bring about a fundamental picture of things as they really exist. These methods produce a basic picture due to thorough investigation. We use analytical methods to divide things into elements of what seems to be universal; then we use the related method to present those elements that do not exist independently and separately but depend on other factors to survive.

There are many places in the Buddha's teaching that the survey method is used alone and has a place to combine both. For example, we apply first attention to internal phenomena, then external phenomena, and ultimately both internal and external phenomena. By using analysis and relevance together, we overcome many difficulties. Not only do we overcome the notion of self, entity, and personality, we can overcome the difficulties that arise if we believe in the independent existence of individual elements and ideas such as exists and does not exist, is identical and different.

Methods of analysis and synthesis are really reflected in brain chemistry. Neuroscientists have discovered that the brain is divided into two hemispheres, one with analytic functions and one with synthetic functions. If these two functions are not harmonious, and unbalanced, personality disorder will occur. Some overly analytical people tend to ignore the more intuitive, dynamic and volatile aspects of life while some are too relatively inclined to lack accuracy, clarity and loss. concentrate. So in our private life, we need to coordinate analytical thinking and correlative thinking.

The psychological and neurological aspects of these two methods are also very clear in the development of western philosophy and science. Philosophy with dominant analytical methods leaves us with practical, pluralistic and atomic systems like the philosophy of Bertrand Russell. In the same way, in the latest development of science, like quantum theory, we see a relatively more realistic view of acceptance. When we look at the history of philosophy and science of the West, we can see in two methods of investigation, when this is dominant, when the other is dominant.

Perhaps we are at the point where we can combine both even in western philosophy and science.Perhaps we come to a realistic view that is not much different from the way in which the Dhamma gains through the experience of inner meditation - a realistic way of analyzing (rejecting the idea of ​​a homogeneous whole ) and correlation (rejecting the notion of independent, separate existence of things in reality) Then we will have an open-minded way of seeing, to change in which suffering experiences are can transform vigorously into a liberating experience from all suffering.

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CHAPTER THREE THEIR TWO 
ANALYSIS OF THE FORM

V ì importance and its wide range, I would spend three chapters to analyze the knowledge of Abhidhamma philosophy. In this chapter I aim at some systems to categorize consciousness and especially consciousness in the sensory range.

In order to understand why we began to analyze the experience of consciousness by the Abhidharma, it is important to remember the concern about the treatment of Buddhist philosophy in general and of Vi Dieu Phap in particular. The starting point of Buddhist thought is the truth of suffering. Suffering is a matter of consciousness; only consciousness can suffer. The consciousness is dependent on suffering because of ignorance or without basic understanding, dividing the consciousness into subjectivity and objectivity, the self and the non-self (ie, the object and the person around the self).

In Buddhism, ignorance is clearly defined as the concept of the eternal, independent and its object.Once we divide the consciousness into the self and the non-self, we will be suffering, because different effects arise between those two. We also crave and hate, because we want things to support the self and hate things that are not conducive to the self.

The division or distinction between the self (the subject) or the non-self (the object) is the fundamental cause of suffering. Such division is acceptable because of ignorance - believing in the self actually exists independently and in contrast to what is not self. Therefore it is not surprising that Vi Dieu Phap aimed directly at the analysis of subjectivity and objectivity. Of course, when we examine the teaching of the five aggregates, we see the rupa is an objective element, while the mind, consciousness and mental aggregates of action, feeling, and thought are subjective elements.

Before looking at the division that affects the analysis of the Abhidharma's consciousness, we must communicate its meaning. In Buddhism, this division does not mean that we have the essential and minimalist duality of mind and matter. Buddhism does not mention mind and matter which are the ultimate metaphysical realities that mention mind and things as they experience. Mind and matter are forms of experience, not essential. This is why Buddhism is a philosophical phenomenon that is not an essential philosophy, and why the division of mind and things in Buddhism is a phenomenal division.

There are two formal classification systems in Vi Dieu Phap: objective and subjective. Objective classification refers to objects of consciousness, while subjective classification refers to the nature of consciousness.

The objective classification first pays attention to the direction in which the direction is oriented. In this objective arrangement, there is a division into four types of consciousness: (1) consciousness within the senses (kamavachara), or awakening into the world of sensual desires (kamavachara), (2) consciousness into the realm (rupavachara), (3) awakened into the formless realm (arupavachara), and (4) awakened to nirvana (lokuttara).

The three types of consciousness are first-sighted and related to the world of conditioned things. The fourth type known as the supernatural consciousness refers to the supreme dimension of consciousness, and the consciousness of the four noble consciousnesses (The Four Noble Truths) - The Entry (Tu Da Hoan), Nhat lai (Tu Da Hoan) turn come back once, no future (A Na Ham) does not return, and the real being (Arahant) frees (see Chapter 35).

The object of the physical realm is material and limited; the object of the realm is not material but still limited; and the object of the formless realm is not material and unrestricted. If we look at these three types of order, we see (a) physical and restricted objects, (b) objects that are not material but are still limited, and (c) for The statue is not material and unrestricted. All three modes are directed toward the object of the world. There is a unifying and homogeneous development in the object of each consciousness. The object of consciousness on the realms of growth is the fastest and most different, the objects of the form of realms and formlessness increase less and less. The fourth type is directed towards the super-naked object type.

Let us look at the subjective classification of consciousness. This kind of consciousness relates to the nature of subjective formalism and is also divided into four categories: good consciousness (kusala), unwholesome consciousness (akasula), final consciousness (vipaka), and consciousness has no function or function power (kiriya).

Kinds of good and unwholesome are the kinds of things that affect the karma; In other words, they have the potential for karma. The types of results and functions are not proactive in terms of karma and have no potential for karma. The type of result cannot bring results because it is the result itself, while the type of function also does not bring results because its potential has been exhausted in the action itself.

So we can sort of kindness and akusala in the kind of consciousness which has a more normal karmic impact, and the kind of results and functions in the passive form that have no potential for karma.

It may be helpful to consider the meaning of "good" and "unwholesome" terms, and then to define the definition of good and unwholesome forms of subjective consciousness. "Compassion" means "the direction of healing" or "the direction of the desired result". Here again we recall the therapeutic concern of Buddhist philosophy. "Unhappiness" means "the direction of unwanted results" or "the direction of the eternal existence of suffering". The terms "good" and "unwholesome" are also related to dexterity and not skillful or clever and not intelligent, thoughtless.

However, for convenience, people often use good or bad deeds which are good and bad, moral or immoral. "Good" and "unwholesome" can also be defined in relation to three good and unwholesome root causes (no greed, no anger, no delusion, and greed, hatred and ignorance). Greed, anger and ignorance are forms that originate from basic ignorance, which is a misconception of a self that is contrary to what is not self. Ignorance in the basic sense is probably like a tree root, and greed is its branch.

The karmic potential of an ideological thought that is decided by any of the three unwholesome causes is akusala, while the potential of an ideology is determined by any one of the three causes of goodness.The kind of good and unwholesome things have a karmic impact, and following them are the kind of results - in other words, good and unwholesome actions that are ripe. The type has no impact or function related to actions that do not create karma and are not due to kusala or kusala kamma, such as the actions of enlightened ones - Buddhas and Arhat - and acts that contain neutral or neutral karma.

In addition to the two common classification systems - objective object-oriented sorting and direction, and formalism subjective by nature - we have a third system in which we are consciously distinguished. think, knowledge and will.

In the sense of classification, each conscious element has an emotional characteristic: pleasant, unpleasant, or neutral. These three properties can be expanded into years by dividing the pleasant type into mental tolerance and physical comfort. There is no material neutral type because of the neutral nature first of all.

In the classification of knowledge, we once again have a three-part division: the factors that accompany the knowledge of the nature of the object, the informal factors that do not accompany the knowledge of the nature of the object and the Informal factors are accompanied by a clear wrong decision about the nature of the object. These factors can also be called the influence of correct knowledge, the absence of the right knowledge, and the influence of false knowledge.

Finally, in the sort of will, there is a division of two parts into an automatic and conscious will - in other words, the thoughts of nature have an intrinsic nature in nature, and in the attitudes of thought intentional factor.

Let us now look at consciousness in the senses (kamavachara). There are 54 types of items in this category, they are divided into three groups:

The first group consists of 12 factors that have an impact on karma and potentially negative karma.These twelve factors can be divided into factors depending on one of the three unwholesome conditions of greed, anger and ignorance.

The second group consists of 18 factors that affect again or passively, they can be divided into functional and effective consciousness. 15 of 18 are results, and often talk about the experience of comfort or discomfort, the results of good or unwholesome factors that experience the five physical senses and the sixth mental sense (mind). The other three factors are function, no potential for karma and not the consequence of good or unwholesome factors that have an impact on karma.

The third category consists of 24 virtuous factors that have an effect on karma, therefore, the potential of kamma depends on the absence of greed, anger and ignorance.

However, in the sense-consciousness type, we have 54 types of things that can be analyzed by impact or passivity, good and negative, results or functions, and by feeling, knowledge and will .

I want to conclude by taking a few minutes of meaningful value, attractive by Vi Dieu Phap in particular and Buddhism in general. The elements of consciousness recorded in the Abhidhamma and the terms used to describe them, have different values ​​and meanings according to the functions they perform.

Failure does not understand that it leads to confusion about how to classify the Abhidharma.

Even in the early years of Vi Dieu Phap, there were criticisms that did not understand that the factors in which were classified according to function, not according to ontology. This means that if you examine the elements of consciousness recorded in the Abhidharma material, you will see the same factor appearing in different categories. The initial conclusion may be that there are many things that are repeated in the Law of the Abhidharma, but that is not the problem. The presence of the same factor in different categories is due to the different functioning in each category.

Comment on Dhamasangani (Classification of factors) comments against the repetition raised by the opponent. Answering with analogy, when the king collected taxes from the people, he did so not on the basis of the way of life of individuals but as a function of monetization of entities. (That is still true today, when we pay taxes on the basis of ownership, an employee with wages, about earnings from shares and bonds, and so on ...) Same thing , the factors mentioned in the Abhidharma appear in many different categories because in each case the function of that factor is included, not its essence.

The same is true of terms. We need to understand the terminology in the context - how they are used - not rigid, essential and natural definitions. Take, for example, "suffering and" happiness. "In explaining the factors of consciousness, these terms mean suffering and physical happiness. vi of the first noble truth, it includes not only four physical suffering but also four mental suffering: similarly, sankhara means simply "will" in this area but also " everything has combined "in another scope.

So when we study the Abhidharma, we need to understand words in context. If we remember it in the mind, we will embrace the phenomenal spirit of Buddhist philosophy and we will find it easier to reach the meaning of what is being said. If not, we will find ourselves falling into rigid, ineffable definitions of words, and useless rigid notions of elements of experience.

-ooOoo-

CHAPTER THREE THIRD-THREE- 
CORRESPONDENT AND ALSO BEHIND

In Chapter 33, I have presented some formal classification systems that can be very difficult to grasp, especially for newcomers who study the Abhidharma. So there are two more points that I want to address in our discussion process.

First, to gain understanding, we need to cultivate (1) research, (2) considerations, and (3) meditation.Just hearing and reading about categorical classification is not enough, we need to consider exactly how they work, the importance of them. From my own experience, these classification systems will have no meaning until we take the time to contemplate the mind. Finally, after research and reflection, we can use them in meditation.

Secondly, to understand these categorizations, it is better to consider a more specific and usable model.For example, you want to know how many people in Singapore watch daytime television. You have to classify people into two types of jobs and unemployment; again you have to categorize unemployed people into two groups, the English-speaking group and the Chinese-speaking group, so you can know how many people watch the English program compared to the Chinese program. You can also divide the population into men and women, often go to school and not go to school, and the group goes to school at the English School and the Chinese School team. Based on a certain set of factors - in this case, individuals make up the population - there are many ways to classify them depending on what you want to discover.

In the same way, with the classification of the Abhidharma, we have a set of consciousness types, and we classify them in different ways according to what they want to discover. If we remember the general rules of why and how we classify the final factors, then we ponder back and forth in our minds, they will start to have more meaning.

In this chapter we will look at the form of the realm of rupavachara and the formless realm (arapavachara; see Chapter 33). Here we care first about the analysis of the types of consciousness arising from meditation, concentration or samadhi. Because even in the formation of the Abhidharma, His Exalted played a crucial role in initiating the analysis of consciousness in the Abhidharma. In the Anupada Sutta there is a record that after attaining many states of meditation, Venerable Shariputra applied the Abhidharma analysis by telling, classifying and identifying the types of consciousness that He experienced.

The analysis is extremely stressed even in the early stages of Buddhist history, because experiencing the extraordinary states of meditation can be easily misunderstood. In traditions that are not Buddhist, such states are always misinterpreted as evidence of a supernatural being, or an eternal soul.

By outlining the states of meditation, like the experience in general, is characterized by impermanence, transient nature, and impracticality, the analysis prevents three pollution: (a) good attachment attachment to the state of supernatural and extraordinary consciousness achieved by meditation; (b) wrong view, which is the misinterpretation of these meditative states as evidence of the existence of a transcendent being or an eternal soul; and (c) conceit arises from the notion that we have attained an extraordinary state of meditation.

The cultivating of the state of meditation and the attainment of judgment is a very important part of Buddhist practice because it is the goal of spiritual development, one of the three main parts of the Buddhist Way (ie, gender, and hue). In order to achieve this state of meditation, we need to create the foundation of gender and to some extent withdraw from our participation in worldly activities.Achieving these initial conditions, we proceed to cultivate the state of meditation through many methods.

In short, we proceed with about forty traditional meditation objects including ten support objects (kasina). These objects combine with the temperament of the meditator. In other words, specific meditation objects are reserved for certain types of temperaments. In general, we start with external support, gradually external support is absorbed and perceived, and ultimately this support is removed and we can enter into a more meditative state.

The five samadhi factors determine the development of the state of meditation, which leads to the form of the realms of the realms and the invisible realms: (i) the preliminary meditation (vitakka), (ii) the meditation aid (vichara), (iii), the focus , passion, or state of bliss (piti), (iv) joy or happiness (sukha), and (v) one-pointedness (ekaggata). These five factors are also evident in almost all types of consciousness, including the realm of sensual realm, even of some developed animals.

Take the center point as an example. Each conviction is involved in a single point to a certain extent.This single point of view helps us target a particular audience according to our experience. If it is not for the unanimous point, we cannot choose an object of consciousness in the object line of consciousness. The five samadhi factors play a separate role in the development of meditations in which they lift the consciousness from the sensual realm to the realm, and then into the realm of infinity, due to the strengthening. Enhancement implies the enhancement and development of the power of individual functions of consciousness.

The enhancement of the first two elements, meditation and meditation support, leads to intellectual development that can be used to develop insight. Similarly, the enhancement of the fifth factor, the single point, leads to the full concentration of concentration or concentration. The enhancement of the five factors leads to the attainment of supernatural powers.

The five factors also help lift our consciousness from the realms to the realms and formlessness by eliminating the five obstacles: the lazy meditation meditation and deep kissing; meditation help mistrust suspicious; rejoicing to repair anger; happy repairing restlessness and anxiety; and the one-point mind fixes sexual pleasure.

Let's take a closer look at the five elements of samadhi to see how they produce consciousness. To do this, we need to look at their meaning in detail. Within the scope of developing meditation, meditation is called "application thinking", because it means "suddenly thinking", "enlightenment", or "initiating".Sister meditation is about to focus, to focus on an object of meditation; meditation help keep the mind at the object, hold the center of the mind. The third element of samadhi - rejoicing, attentive, or joyful state - motivates us to pursue meditation.

It may be helpful to pay close attention and be happy to understand the relationship between these two things. Mindfulness and happiness belong to two different kinds of experiences: mindfulness of the type of action, and happiness of the ideal type. On the one hand, attention is an active desire and joy, on the other hand, happiness is a feeling of satisfaction or pleasure. The explanations give the following examples to illustrate the relationship between these two terms. For example, a person in the desert is told there is a cool lake near a nearby village. Upon hearing this news he experienced a strong sense of concentration and was motivated and encouraged by this news. But when he reaches the lake and stops the thirst, he experiences happiness.

Most breakfast is the gathering, the mind is not distracted, concentrated, unshakable about the object of meditation. It is like the flame of a lamp does not waver in a room without wind.

When all five elements of samadhi exist, we have the first form of samadhi or samadhi. When the samadhi factors are removed one by one, we step forward to the fifth realm. In other words, when we eliminate meditation, we have the second enter the samadhi; when meditation aid is removed, we have the third realm of samadhi; when mindfulness is removed, we have a fourth quintessence; and when happiness is removed, we have the fifth realm of samadhi.

These five types of consciousness are influenced by kamma, which are good forms. In addition, there are five types of reactions, five types of results and five types of inactive or functional categories. The first five categories are influenced by karma and present in this life. The following five categories (results) are the results of the first five categories; In other words, cultivating in the realm of samsara brings rebirth in the realm. The third category (inactive or functional) is the kind of realm of samadhi which is maintained by the liberated (Arhat), who have broken the constraints of action and impact;therefore, the year of samadhi is considered inactive when practiced by them. So there are fifteen types of realms: the five modes of action, the five consciousnesses, and the five forms of inactivity.

When we attain the fifth realm, we experience dissatisfaction with the limited nature of realm. Then we will proceed to the formless meditation, again with the object of meditation, usually one of the ten objects of support. We complete the transition by extending support until it embraces the infinity of space, then abandons support and meditates on the infinity of space, thereby gaining the first entry. the realm of formlessness (No Infinite Border).

When this is achieved, we proceed to the second enter into the infinite realm (The Infinite Land), dwelling on the endless of consciousness. At this stage instead of aiming at the object of meditation (ie, the infinite of space), we aim at the subject of meditation (ie, it infills endless space or endless consciousness. )

The third entry into the infinite realm of the infinite (Non-possessive Land) dwelling in the current non-existence of the infinite consciousness has been overwhelmed forever. In other words, the third enter into the infinite realm does not exist in anything, nothing, or empty.

In the end, the fourth enter the infinite realm (Phi Tuong Phi Phi Tuong Xu) residing in the realm is not aware but neither aware nor a situation that is too fanciful to describe as being. or does not exist.

With the realms of the realm there are three ways to form the formless form (but there are four instead of the five types for each consciousness). The four types of formless realms belong to the category of good effects; Four types of class result by reaction, that is, rebirth in the formless realm, and four of the category of inactive or functional, the infinite realms of realms are maintained by the Arhat. In summary, there are twelve types of formless realms: four types of good effects, four results, and four inactive.

If we look at the progression of the infinite realms, we see a gradual unity and a separate state of consciousness - in the infinite of the object (space), then enter the samadhi in the infinite of the subject (consciousness) followed by samadhi in vain, and finally the samadhi is not aware and not unaware.You should remember that when we talk about its consciousness and its object as the basic structure, the seed of experience, in the sensual realm we have the most patchwork type of experience, where the consciousness and the object of It was dissected into many factors. As we proceed through the realm of color and formlessness, we gradually have the unity of the subject and the unity of the object, so we proceed to the fourth quintal of infinite existence, we reach the peak High of earthly experience.

It is worth noting that the realm of the realm of realms and the invisible realms has been known to the followers of the Old Sages before the Buddha's time, and are practiced by those of the time of the Buddha. We have reason to believe that the two gurus that the Buddha Amitabha learned before enlightenment are those who practice these meditation methods. Entering the formless realm is the highest level in the spiritual development that man desires before the Buddha, on the night of his enlightenment, showing that samadhi must coordinate with the mind to become truly beyond . This is why it is said that even though we achieve the highest possible development of meditation and rebirth at the peak of the infinite realm, when the supernatural power of samadhi meditation - ultimately impermanent - is dead we will have to be reborn in the lower realm. For this reason, we must overcome both very rare and high levels of development in meditation. We have to combine the concentration and unification of intimation with intellect; Only then can we proceed through the mundane forms of consciousness to advance to the supreme types of consciousness.

-ooOoo-

CHAPTER THREE SUPER- FOUR 
TYPES

In this chapter we conclude the review of the final analysis that takes us to the end of the first book on the Abhidharma, Dhammasangani (Classification of Elements). Here I will talk about the final classification of the four objective categories of the aforementioned consciousness in Chapter 32 called the supernatural consciousness.

There are two ways of distinguishing the super-naked consciousness with the mundane consciousness (consciousness of the sensuous realm, the realm of realm, and the formless realm). The first difference is in the decision and direction. The mundane consciousness is determined with no direction, and dependent on karma and conditions, while the supreme consciousness is decided, directed to a goal, and is no longer dependent on forces that overcome control its. The supernatural consciousness decides due to the advantage not of karma but of wisdom.

The second distinction is the kind of mundane forms when their object is a conditional phenomenon, while the super-naked ones when their object is an unconditional phenomenon - called nirvana. The Buddha said about nirvana is a state of unborn and unconsciousness. Such a state is essential to have a way out of the world of suffering created by conditions. In this sense, the object of the super-naked consciousness is not created nor formed by conditions.

We can often divide these types of super-bare consciousness into four positive categories and four negative categories. Often, the types of things can be positive or negative, and the negative ones can react (result) or not work (function). However, there is no mode of function or inactivity in this category because here the categories are decisive and not decided.

These eight basic types of supernatural consciousness, four positive and four negative, each corresponds to a path and result of the four noble consciousnesses (the four-fold result) - the entry (sotapana, Tu Da Hoan), most hybrids (sakadagami, Tu Da Hoan) must return once, the future (anagami, A Na Ham) must not return, and the Arhat. Here I have to point out another difference between super-naked and mundane consciousness. In the mundane form, the kinds of effects and results can be separated from a relatively long time: in other words, a factor of influence, consciousness cannot produce its resultant factor at the end of this life or even the future. For example, in the case of consciousness of the realms and formlessness, the resultant consciousness does not arise until the next life. However, in the super-conscious form,

The eight types of super-naked consciousness can expand into forty by combining one of the eight categories with one of the five realms. The four types of super-naked consciousness act (the way the path of entry and so on ...) cooperates with the first-form consciousness and so on .... so there are twenty kinds of super-naked consciousness linking with four noble types of people (the four fruits of the text) and the five realms of samadhi. Likewise, the four types of supramundane consciousness (the awakening of the import and so on, etc.) in combination with the first samadhi of samadhi and so on ..., so there are twenty kinds of superhuman consciousness. fruits, and all is forty.

This arises by the following way. Based on the first entry of the realm of samsara, the consciousness of the path and the result of the incarnation arise. Similarly, based on the second, third, and fourth realms, the realms, the paths and the results of the most hybrids, the future, and Arhat arise. So be aware of the super-bare consciousness developed based on the different samadhi.

Let us go into the definition of four stages of enlightenment: save (sotopanna, tu da); most hybrids (sakadagami, private momentum), return once; the future (anagami, a na function) no longer has to return; and Arhat. The progress of the enlightened person through four stages of enlightenment is demonstrated by the ability of the meditator to overcome some sentences at each stage. The ten sentences that tie us into the conditional universe are gradually phased out until we can attain liberation.

Entering the entry is proved by eliminating three sentences. The first is to believe in the independent and permanent existence of an individual - that is to take the mental and physical factors of the individual (identity, thought, action, feeling and consciousness) as the self. So it is not a coincidence that we say that the mundane forms of consciousness are determined by the aggregates, while the super-naked ones are not decided by the aggregates. Overcoming the first sentence proves the passage from a normal mundane position to the position of the noble (saint).

The second finish is surpassed by the entry level as suspicious. First doubt about the Buddha, the Dharma, and the Old Sangha, but also doubt about the precepts and the causes and conditions.

The third is to believe in rules and rituals. This sentence is often misunderstood, but also refers to the practice of non-Buddhists who believe that following the precepts and austerity ritual can lead them to liberation.

When these three verses are overcome, we will enter and will attain liberation within no more than seven lives. We will not have to be reborn in the states of suffering (the realm of hell beings, hungry ghosts, and animals) and guaranteed to have complete faith in Buddha, Dharma, and Sangha.

Since the first stage of enlightenment has been achieved, the noble (holy) step is to weaken the two more impulses, sexuality and anger, thus achieving the best result of the future. These sentences are very strong, so why even at this stage, they are only weakened, not removed. Lust and anger can sometimes arise, though it does not arise in the crude form that is familiar to mortals.

When these two sentences are finally removed, we reach the stage of the future. In this third stage, we no longer have to be reborn in the cycle of birth and death, but only in the pure places for the immortal and Arhat.

When the remaining five verses are removed from attachment to the realm, attachment to the formless realm, arrogance, oscillation and ignorance - we reach the peak of the supra-consciousness types, the result of Arhat .

These four stages are divided into two groups: the first stage is called the practice period, and the fourth stage is the stage when we are no longer in the training. For this reason, it may be helpful to think about the process to Arhat as a degree process, as in an academic research program. At each stage, we must overcome some obstacles of ignorance and then graduate to advance to a higher period of practice.

At this point, a qualitative change arises, from a situation without guidance and decision into a guided and decisive situation. How does our conscious object become nirvana, how to transform the mundane consciousness that the object has the condition of supreme consciousness without the condition? How can we perceive nirvana? This can only be solved through intellectual or intellectual development.

In order to develop insight, we apply the two methods of Abhidharma to analysis and synthesis (see Chapter 32). We apply analytical methods in the survey of consciousness and its objects - in other words, mind and matter. Because of this analysis, we come to realize what we previously thought was a homogeneous, unitary phenomenon, and actually actually consisted of many individual components, all of which are impermanent and always always in a state of constant change. This is true for both mind and matter.

Similarly, we apply a synthetic approach by examining the causes and conditions of our personal lives.Relate to which factors do we exist as a physical-physical entity? This survey shows that the existing personality depends on five factors - ignorance, greed, clinging, karma, and material to nourish life (called nutrition).

Wisdom often develops due to the application of two methods of Abhidharma by dissecting internal and external phenomena, mental and physical, and observing them in relation to causes and conditions.These analytical investigations and correlations show three common and universal characteristics of life: (1) impermanence, (2) pain, and (3) no-self. Any impermanence is suffering, because when we see the elements of disintegration, their disintegration and impermanence are opportunities for suffering.Moreover, anything impermanent and suffering cannot be self, because the self is not fleeting and cannot be hurt.

Penetrating these three characteristics leads to renouncing the world, to liberate from the conditional universe. By understanding these three characteristics, one can realize the three mundane realms like banana trees - without cores. This realization leads to abandon, to liberation from the realm created by the condition and to make consciousness direct itself into the object without conditions, nirvana.

Any one of these three properties can serve as a key to this new orientation. Any one of these three characteristics can be used as an object for thinking to develop your wisdom. We can see this in the biographical stories of the Buddha's great disciples. For example, Khema, attaining liberation by thinking about impermanence (see Chapter 22).

Once we have developed insight into one of the three universal characteristics, we can experience through a brief visualization of nirvana. I first became acquainted with nirvana perhaps like a flash of light illuminating our path in the darkness of the night. The clarity of this flash still has a long impression in our minds, and helps us continue the path we know is moving in the right direction.

The first glimpse of nirvana attained by the retention is used as the direction in which we move toward nirvana. We can almost compare the gradual development of wisdom with the attainment of technique.After riding a few yards for the first time without falling, it takes a while to become a proficient bicyclist. But after a few yards of success, we never forget that experience, and can trust to reach our goal.

It is in this sense that thinking about the three characteristics that lead to the three doors of liberation: the door without signs, the door is not desirable, and the door is empty. Thinking about impermanence leads to a door without signs, thinking about suffering leads to unwanted doors or liberation from pleasure, and thinking about anatta leads to an empty door. The three doors of liberation are the culmination of meditation on three universal characteristics.

So we gradually progress to the four stages of enlightenment and finally reach the Arhat, the stage which wins the defilements in which the unwholesome roots of greed, hatred and delusion are completely eliminated. Because the originals were turned on, Arhat escaped the cycle of birth and death and will no longer have to be reborn.

Despite some attempts to overshadow this with accusations of selfishness, the goal of Arhat is a useful and compassionate lifestyle. I just need to look at the teachings of the Buddha to his great Arhat disciples, and the career of these disciples, to see that in the time of the Buddha, Arhat was not a living state. extreme or selfish. Donating the Buddha, Section Kien Lien and many others have actively engaged in teaching both the lay people and members of the Sangha. The Buddha encouraged His Arhat disciples to advance for the benefit of many people. The goal of Arhats is a glorious and worthwhile goal that should not be underestimated in any way by the fact that the Buddhist tradition also recognizes the goal of the Buddha-chi, and the purpose of Buddhahood.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.29/12/2018.