CONCEPTS OF THE TRAINING THROUGH THE CENTRAL ECONOMY AND ABHIDHAMMA.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
- Introduction :
When a Doctor does not know what a patient's disease is, no matter how good he is, it cannot be cured without the clinical tests. Also, a person who has sorrow, anxiety, fear, and suffering but doesn't know why he has such a problem will not be able to eliminate negativity.
The samudayasacca is the second of the four truths, presenting the cause of our suffering, discovered and taught to the devas by the Buddha, to the monks and disciples. to practice, in order to eliminate the suffering caused by attachment to the five aggregates by the influence of defilement, hatred and delusion and achieving liberation.
Briefly outline the causes of suffering and suffering so that people can understand and find appropriate solutions to bring joy and happiness to themselves, their relatives, friends and more broadly. for everyone is essential.
2. Content: 1. Defines the sole set according to the Sutta Pitaka and Abhidhamma
The samudayasacca is the second of the four truths, presenting the cause of our suffering, discovered and taught to the devas by the Buddha, to the monks and disciples. to practice, in order to eliminate the suffering caused by attachment to the five aggregates by the influence of defilement, hatred and delusion and achieving liberation.
Briefly outline the causes of suffering and suffering so that people can understand and find appropriate solutions to bring joy and happiness to themselves, their relatives, friends and more broadly. for everyone is essential.
2. Content: 1. Defines the sole set according to the Sutta Pitaka and Abhidhamma
GERMAN FROM THE SEASON 7 SEASON AT TRAINING LOI
According to the Divine Mind Distinguished Sutta (saccavibhaṅgacittasutta ) - No. 141, there is a definition of the base (samudayasacca) or the Noble Truth (dukkhasamudaya-arisacca) as follows: The craving leads to rebirth, the friendship with Hy and greed, seeking joy and happiness there and there; such as craving, friendship, love. Hey Sisters, so called the Noble Truths suffering. " [6, 3, p.472]. This definition shows that craving or craving (taṇhā) issamudayasacca, of which there are three types: craving (kāmataṇhā), loving kindness (bhavataṇhā) and non-attachment.useful love (vibhavataṇhā).
In the Ministry of Analysis (Vibhaṅga) - the second set of Abhidhamma has many definitions of the sole, the writer cites a typical case: "Ai, the remaining defilements, the remaining unwholesome dhammas, three bases good contraband contraband, the good faith contraband. This is called agony. ” [14, 1, pp.175-176]. So according to the Abhidhamma, not only craving (taṇhā) is the samudayasacca, but the remaining afflictions, the remaining unwholesome dhammas, the three bases of contraband and the wholesome dhammas are also called soles (samudayasacca).
- Analyze the set based on the Sutta Pitaka and Abhidhamma: 2.1. Analysis set empire under the Beijing Central defines to distinguish Heart Sutra (saccavibhangacittasutta) - 141, aprons (samudayasacca) are three kinds of craving: craving for sense ( kamatanha ), or fraternal ( bhavatanha ) and an organic affinity ( vibhavataṇhā ). However, in some other texts of the Beijing Central , charity was presented with various categories such as:
- Business Chief Knowledge (Sammaditthisutta) - 9 present there are six kinds of craving: "Chu Hien, there are six types of charity this: love, compassion, love, affection, love, legal love ... "[4, 1, p.51]
- Kinh Sau Sau (Chachakkasutta) - 148 also presents the six types of love with the six loving kindness, as it is said: "When it comes to:" The six loving kindnesses need to be known, "because of what conditions are referred to as so? Due to predestined eyes and due to conditions, arise consciousness. The meeting of these three dharmas is contact. Because predestined contact is feeling. Because predestined life is love ... ”. [6, 3, p. 525] In the case of ears and speech, the nose and the incense, the tongue and the taste, the body and the emotions, the mind and the dhammas are presented similarly.
In addition to the Sutta Pitaka , craving is also presented by the other suttas and other commentaries such as:
1. The Sutta ( Saṅgītisutta) - number 33 , belongs to Kinh Trường Bộ, there are many groups of love and each group consists of three types: the first group has three types of craving, friendship, love; group two has three types of sexuality, craving, loving kindness; group three also has three types of love, no love, kill love [8, 2, p. 577-578].
2. In the Dhammapada , under the Beijing State Department , one verse says that anyone has to thirty six categories as: "Thirty-six lines of love, bound him to the kind, the ideological craving, Swept away the evil person ants. "[7, 1, p.98]. Thirty-six types of love in this case are described by the Commentary according to the characteristics of love, that is, according to the eighteen internal states (the six states of origin according to the three times are past, present, future) and eighteen foreign lands (six foreign countries calculated according to three times) caused craving to arise [12, 5, tr178].
How to list AI ( taṇhā) in many different forms show that, the Central Sutta in particular and the Sutta Pitaka in general presents the soles by classification of loving kindness in order to prove to the scholars, researchers the complexity of it and we do not easily recognize craving at all angles.
In order to understand more about craving (solitary set), the writer asks for an analysis of the three typical types of charity mentioned in the Sutta of the Mind ( Saccavibhaṅgacittasutta ) - 141 as follows:
- Craving (Kāmataṇhā) is the desire which originates from greed in the enjoyment of the five sensations, namely, sensuality, silence, flavor, taste, and touch, which cause sentient beings to suffer, fear and give birth to y , as in the sutta there is a poem: "Sex craving for grief, Sex craving for fear, Who escapes from craving, No grief, where is fear?" [10, p.170]
For example:
+ When a man sees a beautiful-looking woman, she becomes interested and wants this woman to be her property. Besides, fear also arises because of anxiety: "Do not know this woman belongs
to whose ownership?" or fear of another man scrambling for that woman to own, thereby
seeking to destroy the opponent.
+ In the Poor Boy Having a Beautiful Wife, It tells the story of the king of Persia (Pasenadi) of Kieu-slap-la (Kosala), when he traveled around the city on Independence Day and saw the beautiful wife of a poor man. He then engrossed in attachment and sought to harm her husband. It was for this reason that the king was both miserable, frightened and tired, all night thinking about waiting for dawn to execute the girl's husband according to the plan laid out, then appropriating her to satisfy her. Satisfaction with our craving, this has demonstrated to us clearly the danger of craving [12, 2 p.256].
+ In the Sutta Pitaka ( Alaggadūpamasutta ) - No. 22 indicates that the enjoyment of the five desires that ordinary people consider to be joy, is happiness that is essentially fleeting while mostly suffering, sorrow, anxiety and danger through many experiments. For example, as the sutta mentions: "The Blessed One has described desires as the remains ..., like a pile of meat ..., like a bunch of dried grass torches ..., like holes. exclamation ..., such as dreams ... much less misery, more brain and thus, the more dangerous. " [4, 1, p.130A-130B]
+ When a man sees a beautiful-looking woman, she becomes interested and wants this woman to be her property. Besides, fear also arises because of anxiety: "Do not know this woman belongs
to whose ownership?" or fear of another man scrambling for that woman to own, thereby
seeking to destroy the opponent.
+ In the Poor Boy Having a Beautiful Wife, It tells the story of the king of Persia (Pasenadi) of Kieu-slap-la (Kosala), when he traveled around the city on Independence Day and saw the beautiful wife of a poor man. He then engrossed in attachment and sought to harm her husband. It was for this reason that the king was both miserable, frightened and tired, all night thinking about waiting for dawn to execute the girl's husband according to the plan laid out, then appropriating her to satisfy her. Satisfaction with our craving, this has demonstrated to us clearly the danger of craving [12, 2 p.256].
+ In the Sutta Pitaka ( Alaggadūpamasutta ) - No. 22 indicates that the enjoyment of the five desires that ordinary people consider to be joy, is happiness that is essentially fleeting while mostly suffering, sorrow, anxiety and danger through many experiments. For example, as the sutta mentions: "The Blessed One has described desires as the remains ..., like a pile of meat ..., like a bunch of dried grass torches ..., like holes. exclamation ..., such as dreams ... much less misery, more brain and thus, the more dangerous. " [4, 1, p.130A-130B]
- Friendship (Bhavataṇhā) is the attachment to the realm of rebirth in the three realms , including sex, gender, and formlessness, which also comes from greed . Especially the attachment to the meditation realms of those who have attained meditation, then born of the corresponding meditation realms, have a very long life span and they think this is a permanent, eternal realm. Because of this wrong viewpoint, the pagan monks at that time, when meeting the Buddha, often questioned him with questions like, "The world is permanent, so it is feet, but nothing is wrong. hope? ”,“ The world is impermanent, is that only chon, besides delusion? ”,“ The world is marginalized, only thus is chon, in addition to delusion? ”,“ The world is boundless, just as the feet, in addition to the hope? ... "[5, 2, 483-484].
Even some of the Buddha's disciple monks went to ask him about this, as in the Mālunkyā Little Sutta ( Cūḷamāluṅkyasutta) - number 63 has a section about the Mālunkya bhikkhus who went to ask him: "If the Blessed One knows : "The world is often still", Respected to me: "The world is often still". If the Blessed One knew, "The world is impermanent." The Blessed One answered, "The world is impermanent." If the Blessed One does not know, "The world is ordinary or the world is impermanent," when the time does not know, does not see, frankly answer: "I do not know, I do not see." "[25, 2, p. .427B].
Again, organic love ( bhavataṇhā) is one of the seven types of continual defilements and is called free form. This constant attachment to sentient beings always exists and when there is a suitable condition it along with other perpetual afflictions - is the constant craving, the perpetual anger, the ants per se, Chronic discretion, ignorance-free will arise, making beings being reborn without a stop, just like the spinning wheel can not determine which is the beginning or the end. On the contrary, when being free along with this mental affliction is eradicated from the root, immediately the reincarnation of beings will stop, as the passage mentions: “Hey monks, due to the passage take, cut off seven options this, virtue to live. The Male-stilts, when Female-stilts would take part in desire to take part in the free ... ignorance custom free, cut to the root, making like the trunk of sàla,
3. Invisible love (Vibhavataṇhā) is the desire related to the comments; and assume that beings after their life is destroyed are general. Or assume that there is no result of good or bad karma leading to rebirth. For example, in the Sandaka Sutta (Sandakasutta) - No. 76 there is a passage that says: "Here, Sandaka, there is the Dharma Master having the following theory, with the following viewpoint:" There is no giving, no sacrifice. "There is no sacrifice, no sacrifice, no karma of good and evil, no life, no life, no mother, no father ..." [5, 2, 515].
Driven by this wrong view, they often indulge in sensual pleasures, leading to the creation of bad karma, being born in misery, and not having a chance to escape the power of evil. Such as the Trap Trap (Nivāpasutta) - number 25 [4, 1, p.551-559] talking about four groups of deer to give an example of the four classes of Sa-and-Brahmin. In it, the first herd of deer was enthralled and captured by hunters. Like the Sa-keeper, Brahmin - those who have a view of life just to enjoy the five desires and believe that after death is finished, they will be engulfed by the evil spirit or death. It should be said that non-love is also one of the causes of suffering.
2.2. Analyze the set according to Abhidhamma
Based on the definition of collective insole Ministry Analysis ( Vibhanga ) of Tibetan Abhidhamma, the writer would like to share the analysis by dividing into small standard as follows:
- Ai-called collective stand. According to Abhidhamma, craving ( taṇhā ) is the mental state of attachment ( lobhacetasika ), one of the 14 akusala cittas ( akusalacetasika ), which belongs to the group of participants ( lotika ), including: mental craving ( lobhacetasika ), wrong mind ( diṭṭhicetasika ) , mental conception ( mānacetasika ). The mental state of lobha ( lobhacetasika ), when it arises, will arise together with the eight mental factors of attachment ( lobhacitta). and the concomitants of consciousness with it, including the mind of wrong view ( diṭṭhicetasika ), the concomitant mental state (mānacetasika), 4 akusala mental states of action ( akusalasādhāraṇacetasika ), 2 mental states of marriage (thīduka), 13 mental states tha ( aññasamānacetasika ) [3, 1, p.94-95] and create 7 akusala vipākacittas, including observing the discharge of akusala vipākacitta which results in the birth of sentient beings in the world of suffering, is the main cause to create suffering [2, p.149] ,.
- The remaining negativity is called the sole . According to the Ministry of Analysis ( Vibhaṅ ga ), the mental afflictions are the 10 types of disturbing emotions : craving (lobha), anger (dosa), si (moha), romance (māna), ants ( diṭṭhi ), skepticism (vicikicchā ), lethargy ( thīna ), chant ( uddhacca ), indifferent ( ahirika ), noble ( anottappa ) [47, p.319].
Among the 10 types of disturbing emotions, if counting according to the true nature, greed (lobha) is the mental state of craving, the mind (māna) is the concomitant mental state, ant ( diṭṭhi ) is the evil mind, belongs to the group of mental constituents and only arise in 8 attachment; yard (dosa) is the center of the yard, belonging to the mental part of the field and part of the mind. skepticism ( vicikicchā ) is the mental state of doubt and only arising in the mind of delusion, the question of equanimity is similar; lethargic (thīna ) is a mental state of deep dullness , belonging to the group of mental states that share and only arises in the unwholesome mental states, such as the four beneficial objects and the one helpful. si (moha) is the mental state of ignorance ( uddhacca) is the mental state of elections, the unfruitful mind (hiri) is the mental state of the mindless, the noble ( anottappa ) is the heartless mind, belonging to the group of mental states of ignorance and also is the group of akusala cittas, which arises in all 12 akusala cittas.
Because these 10 defilements arise with akusala cittas and create 7 akusala vipākacittas, including observing the result of akusala vipākacittas which work continuously and continuously, creating samsara so that they can be reborn. called, the next stage. Again, in the 10 afflictions, when practitioners practice attaining the three low-level results, they will be eradicated from the root and until attained Arahantship ( Arahattaphala ), 10 afflictions are completely eradicated. Because these defilements have the ability to produce the result of rebirth and are partially eradicated according to the saints, the definition of "the remaining afflictions is called base " .
For example: the Noble One of the Noble Truths only eliminates negativity (diṭṭhi) which is the mind of wrong view and the vicikicchā, which is the mind of nostalgia. continue to eliminate the eight types of negativity is not eradicated.
- The remaining unwholesome dhammas is the sole practice . According to the Dharma Capacitor ( dhammasaṅgaṇī ) said that the unwholesome dhammas are 12 akusala cittas (8 cittas, 2 vipas and 2 si) together with 27 mental states (13 cittas, 14 akusala cittas) [13, p. .121-139]. These unwholesome dhammas arise when they arise will create seven akusala vipākacittas, including observing the akusala vipākacitta which results in continued birth and creation, so that they are called the collective base. In these unwholesome dhammas, when the practitioner practices the eradication completely, he will become an Arahant. However, during the practice, the practitioner will eliminate them in part when witnessing the sequences of three low-level results, due to the 12 akusala cittas along with 27 concomitant mental states capable of producing rebirth-consciousness and except for each part of the saints, it is necessary to define " the remaining unwholesome dhammas as the sole " .
For example: Immortal Saints only eliminate four craving minds, 2 mind-grounds and ignorance, along with equanimity of equanimity, and co-ordination. Particularly the remaining unwholesome dhammas belonging to the sole set that one needs to continue to eradicate are the remaining five akusala cittas.
- The three bases of pirated good faith and the remaining legal good scenes are the sole . According to Capacitor ( hetugocchaka ), in Nhi said that there are three good bases ( kusalamūla ), which are greedy, groundless, and ignorant; or the three friendly causes ( kusalahetu ) are non-greedy, non-greedy and unselfish . Also in the Capacitor, in the Second Property ( sahetukaduka) there is a phrase "The legal entities" that said, three good roots or three friendly causes will arise at the same time with 17 mind friendly worldliness (8 mind friendly sex, 5 good mind gender identity, 4 mind goodness immeasurable) gender identity) with 38 coordinating mental states (13 mental states of curiosity, 25 mental states of perfectness) and 20 supramundane mental states (moral consciousness) together with 36 mental states of cooperation (13 mental states of curiosity, 23 mental states). net) (except for the two immeasurable mental states, which are compassionate and compassionate, as the supramundane goodness takes Nirvana as a scene) [13, pp.277-283]. In the Three Precepts (tikamātikā) again said that the wholesome mind is 17 kusala cittas with 38 mental states and 20 supramundane cittas (36 cittas) together with 36 mental states [13, p.24-120]. if based on the definition: "Three units of pirated and legal charity charity scene c nh is a collection of pirated remaining substrate. ” then the three bases of goodness and the wholesome dhammas in this case are just 17 kusala cittas and 38 mental states co-existing with the three kusala cittas or three kusala cittas . The contingency contexts said that the illegal phenomena were greedy (illicit sex and smuggled possession), wrong views (smuggled ants) and ignorance (ignorance of smuggling) only knew about the 17 mundane goodwill minds and the mental states of co-ordination. with three good roots or three friendly people, so the good roots and all these good actions become contraband [13, pp.287-291].
For example: When the wholesome dhammas arise with the three senses of goodness in the mind of goodness and sexuality, motivate A to give alms to help the poor, but when the greedy mind has wrong views associated with ignorance arises, This is the attachment to that: "I have blessed alms, helping the poor, this blessing is mine, I will be born of good, heavenly world."
Again, in the three themes of accumulation ( ācayagāmitika) there is a phrase "The accumulated legal entities" that indicate that the accumulated legal entities are 17 kusala cittas along with 38 mental states co-ordinating with the three wholesomeness belonging to this contraband, which leads to morality. Islamic and the sole is [47, p.269-270]. Because the good dhammas correspond to the three senses of goodness at birth, they will produce 25 mundane vipākacittas, including observing the senselessness of vipākacitta, 8 sensual results, and 4 results of immaterial gender identity, working life for beings in many different realms [10, 2, p.199-213].
- Ai-called collective stand. According to Abhidhamma, craving ( taṇhā ) is the mental state of attachment ( lobhacetasika ), one of the 14 akusala cittas ( akusalacetasika ), which belongs to the group of participants ( lotika ), including: mental craving ( lobhacetasika ), wrong mind ( diṭṭhicetasika ) , mental conception ( mānacetasika ). The mental state of lobha ( lobhacetasika ), when it arises, will arise together with the eight mental factors of attachment ( lobhacitta). and the concomitants of consciousness with it, including the mind of wrong view ( diṭṭhicetasika ), the concomitant mental state (mānacetasika), 4 akusala mental states of action ( akusalasādhāraṇacetasika ), 2 mental states of marriage (thīduka), 13 mental states tha ( aññasamānacetasika ) [3, 1, p.94-95] and create 7 akusala vipākacittas, including observing the discharge of akusala vipākacitta which results in the birth of sentient beings in the world of suffering, is the main cause to create suffering [2, p.149] ,.
- The remaining negativity is called the sole . According to the Ministry of Analysis ( Vibhaṅ ga ), the mental afflictions are the 10 types of disturbing emotions : craving (lobha), anger (dosa), si (moha), romance (māna), ants ( diṭṭhi ), skepticism (vicikicchā ), lethargy ( thīna ), chant ( uddhacca ), indifferent ( ahirika ), noble ( anottappa ) [47, p.319].
Among the 10 types of disturbing emotions, if counting according to the true nature, greed (lobha) is the mental state of craving, the mind (māna) is the concomitant mental state, ant ( diṭṭhi ) is the evil mind, belongs to the group of mental constituents and only arise in 8 attachment; yard (dosa) is the center of the yard, belonging to the mental part of the field and part of the mind. skepticism ( vicikicchā ) is the mental state of doubt and only arising in the mind of delusion, the question of equanimity is similar; lethargic (thīna ) is a mental state of deep dullness , belonging to the group of mental states that share and only arises in the unwholesome mental states, such as the four beneficial objects and the one helpful. si (moha) is the mental state of ignorance ( uddhacca) is the mental state of elections, the unfruitful mind (hiri) is the mental state of the mindless, the noble ( anottappa ) is the heartless mind, belonging to the group of mental states of ignorance and also is the group of akusala cittas, which arises in all 12 akusala cittas.
Because these 10 defilements arise with akusala cittas and create 7 akusala vipākacittas, including observing the result of akusala vipākacittas which work continuously and continuously, creating samsara so that they can be reborn. called, the next stage. Again, in the 10 afflictions, when practitioners practice attaining the three low-level results, they will be eradicated from the root and until attained Arahantship ( Arahattaphala ), 10 afflictions are completely eradicated. Because these defilements have the ability to produce the result of rebirth and are partially eradicated according to the saints, the definition of "the remaining afflictions is called base " .
For example: the Noble One of the Noble Truths only eliminates negativity (diṭṭhi) which is the mind of wrong view and the vicikicchā, which is the mind of nostalgia. continue to eliminate the eight types of negativity is not eradicated.
- The remaining unwholesome dhammas is the sole practice . According to the Dharma Capacitor ( dhammasaṅgaṇī ) said that the unwholesome dhammas are 12 akusala cittas (8 cittas, 2 vipas and 2 si) together with 27 mental states (13 cittas, 14 akusala cittas) [13, p. .121-139]. These unwholesome dhammas arise when they arise will create seven akusala vipākacittas, including observing the akusala vipākacitta which results in continued birth and creation, so that they are called the collective base. In these unwholesome dhammas, when the practitioner practices the eradication completely, he will become an Arahant. However, during the practice, the practitioner will eliminate them in part when witnessing the sequences of three low-level results, due to the 12 akusala cittas along with 27 concomitant mental states capable of producing rebirth-consciousness and except for each part of the saints, it is necessary to define " the remaining unwholesome dhammas as the sole " .
For example: Immortal Saints only eliminate four craving minds, 2 mind-grounds and ignorance, along with equanimity of equanimity, and co-ordination. Particularly the remaining unwholesome dhammas belonging to the sole set that one needs to continue to eradicate are the remaining five akusala cittas.
- The three bases of pirated good faith and the remaining legal good scenes are the sole . According to Capacitor ( hetugocchaka ), in Nhi said that there are three good bases ( kusalamūla ), which are greedy, groundless, and ignorant; or the three friendly causes ( kusalahetu ) are non-greedy, non-greedy and unselfish . Also in the Capacitor, in the Second Property ( sahetukaduka) there is a phrase "The legal entities" that said, three good roots or three friendly causes will arise at the same time with 17 mind friendly worldliness (8 mind friendly sex, 5 good mind gender identity, 4 mind goodness immeasurable) gender identity) with 38 coordinating mental states (13 mental states of curiosity, 25 mental states of perfectness) and 20 supramundane mental states (moral consciousness) together with 36 mental states of cooperation (13 mental states of curiosity, 23 mental states). net) (except for the two immeasurable mental states, which are compassionate and compassionate, as the supramundane goodness takes Nirvana as a scene) [13, pp.277-283]. In the Three Precepts (tikamātikā) again said that the wholesome mind is 17 kusala cittas with 38 mental states and 20 supramundane cittas (36 cittas) together with 36 mental states [13, p.24-120]. if based on the definition: "Three units of pirated and legal charity charity scene c nh is a collection of pirated remaining substrate. ” then the three bases of goodness and the wholesome dhammas in this case are just 17 kusala cittas and 38 mental states co-existing with the three kusala cittas or three kusala cittas . The contingency contexts said that the illegal phenomena were greedy (illicit sex and smuggled possession), wrong views (smuggled ants) and ignorance (ignorance of smuggling) only knew about the 17 mundane goodwill minds and the mental states of co-ordination. with three good roots or three friendly people, so the good roots and all these good actions become contraband [13, pp.287-291].
For example: When the wholesome dhammas arise with the three senses of goodness in the mind of goodness and sexuality, motivate A to give alms to help the poor, but when the greedy mind has wrong views associated with ignorance arises, This is the attachment to that: "I have blessed alms, helping the poor, this blessing is mine, I will be born of good, heavenly world."
Again, in the three themes of accumulation ( ācayagāmitika) there is a phrase "The accumulated legal entities" that indicate that the accumulated legal entities are 17 kusala cittas along with 38 mental states co-ordinating with the three wholesomeness belonging to this contraband, which leads to morality. Islamic and the sole is [47, p.269-270]. Because the good dhammas correspond to the three senses of goodness at birth, they will produce 25 mundane vipākacittas, including observing the senselessness of vipākacitta, 8 sensual results, and 4 results of immaterial gender identity, working life for beings in many different realms [10, 2, p.199-213].
- Application to practice according to the Sutta Pitaka and Abhidhamma
3.1. Practice practicing according to the Siddhartha Sutta
Because the base (samudayasacca) is craving (taṇhā) is classified very diverse and complex, the Central Business also offers many different training methods. For example, the Sutta or Sabbāsavasutta - number 2, mentioned seven methods of practice to eliminate craving and afflictions: The method of practicing with knowledge, the method of practicing with protection, the method practice with the longevity, the practice with patience, the practice with avoidance and the practice with extermination and the practice with the practice of the seven factors of enlightenment [4, 1 , p.7].
Therefore, in order to eliminate the craving, one must have the wisdom to choose the appropriate training method with its inborn quality:
- If craving arises due to not collecting grounds, such as when the eye sees the sight of pleasure, pleasant sounding headphones, aromatic nose, appropriate tongue tasting, smooth touching body, etc., the practitioner must practice practice to eradicate them by the method of collecting or defending apartments such as the shop, "This is just the scenery, the sound, the flavor, the taste, the touching ...".
- If craving arises due to sensual education, such as thinking about the search for the five desires, about the enjoyment of the five desires, recalling the scene where we have enjoyed sensual pleasures, one must practice to eliminate them by means of legal elimination. That is, the practitioner uses right thinking to eliminate them, as in the Sutta Songgy Sutta [Dvedhāvitakkasutta) - No. 19 mentions: "When sexuality arises, I understand:" This education arises in me, and this education leads to self-harm, to harm to others, to harm to both, and to destroy wisdom. , partaking in disturbing emotions, not leading to Nibbana. ” Chu Ty-stilts, when I think: "This education leads to self-harm", education is gone, ... "[4, 1, p.114-115) etc ...
- If craving arises due to attachment in the five aggregates, as said, "This rupa is ours, this rupa is ours, this rupa is our self", the practitioner uses the method of right understanding to eliminate them, by considering the aggregates as well as the remaining aggregates say, "This is not ours, we are not this, this is not our self" [5, 2, p.420], to see that the five aggregates are impermanent, suffering, non-self and dependent arising.
Therefore, in order to eliminate the craving, one must have the wisdom to choose the appropriate training method with its inborn quality:
- If craving arises due to not collecting grounds, such as when the eye sees the sight of pleasure, pleasant sounding headphones, aromatic nose, appropriate tongue tasting, smooth touching body, etc., the practitioner must practice practice to eradicate them by the method of collecting or defending apartments such as the shop, "This is just the scenery, the sound, the flavor, the taste, the touching ...".
- If craving arises due to sensual education, such as thinking about the search for the five desires, about the enjoyment of the five desires, recalling the scene where we have enjoyed sensual pleasures, one must practice to eliminate them by means of legal elimination. That is, the practitioner uses right thinking to eliminate them, as in the Sutta Songgy Sutta [Dvedhāvitakkasutta) - No. 19 mentions: "When sexuality arises, I understand:" This education arises in me, and this education leads to self-harm, to harm to others, to harm to both, and to destroy wisdom. , partaking in disturbing emotions, not leading to Nibbana. ” Chu Ty-stilts, when I think: "This education leads to self-harm", education is gone, ... "[4, 1, p.114-115) etc ...
- If craving arises due to attachment in the five aggregates, as said, "This rupa is ours, this rupa is ours, this rupa is our self", the practitioner uses the method of right understanding to eliminate them, by considering the aggregates as well as the remaining aggregates say, "This is not ours, we are not this, this is not our self" [5, 2, p.420], to see that the five aggregates are impermanent, suffering, non-self and dependent arising.
3.2. Practice practicing according to Abhidhamma
According to Abhidhamma, the practitioner practices the base by using the wisdom of the arising and passing away of things to see impermanence, suffering, non-self and dependent origination as follows:
- As for charity : Practitioners strive to practice to see that the birth and death of craving is the mental state of craving, arising in 8 mental factors along with 21 mental states of being (13 mental states of compassion, 4 mental states of ignorance, 2 mental factors involved (except mental factors involved), 2 mental factors part.
- As for the remaining negativity: Practitioners strive to practice to see the arising and passing of the ten types of defilements, including: lobha (lobha) is a craving mind, a dosa is a mental mentality, si (moha) ) is the mind of ignorance, mind (māna) is the mind of self-conceit, the mind (diṭṭhi) is the mind of evil mind, doubt (vicikicchā) is the mind of doubt, deep (thīna) is the mind of dullness and chanting (uddhacca) is the mental state of election, unwholesome (ahirika) is the mental state of no-heart and anottappa (mindless mind) is the noble mind.
- As for the remaining unwholesome dhammas: The practitioner strives to practice to see the cessation and passing away of 12 akusala cittas (8 greed, 2 dosa, 2 si) and 27 concomitants. self-interest mind, 14 mental realities).
- About the third base of contraband good scenes and the remaining legal good contraband: Practitioners strive to practice to see the birth and death of 17 mind friendly worldly (8 mind good sex, 5 good heart sex, 4 kusala cittas) along with 38 concomitant concomitants (13 mental states of spontaneity, 25 mental states of perfection), and co-arising with the three virtuous bases.
- CONCLUDE
Through the topic: " CONCEPTS IN THE CENTRAL ECONOMY AND ABHIDHAMMA " , with three issues presented: Definition, Analysis and Application to practice in the Sutta and Abhidhamma, we find that the The presentation of the two Tibetan teachings is a bit different:
- About Definition: In the Sutta Pitaka , the sole focus is craving, which is the main cause of samsara. As for Abhidhamma said that the sole is not only love but also: the remaining negativity, the remaining unwholesome dhammas, the three bases of contraband and the wholesome dhammas.
- In the Analysis: The Central Sutta analyzes the craving (collective truth) by dividing it into many different types of love, such as the three types of loving kindness, loving-kindness and non-loving kindness; craving has six types of loving kindness, kindness, love, flavor, emotion, dhamma, etc. And then expressing these kinds of love according to the concept of mundane craving, such as craving, will arise when the male sees it. beautiful woman; charity will arise when accepting that there are realms of eternal rebirth; non-craving will arise when a person who creates good karma or bad karma does not have a fruit ...
And Abhidhamma , when analyzed, is based on the definition of the base set and pure use of the stand concepts to express. Like when it comes to craving is the sole, Abhidhamma said that love is the mental craving, one of the 14 akusala cittas, which belongs to the greedy group, which arises in the eight craving, and produces seven akusala vipākacittas. multiply, including observing the life of akusala vipākacitta which is responsible for giving birth…
- In the Application of practice : According to the Sutta, because craving arises so diverse, practitioners must choose the appropriate practices to prevent, eliminate or eliminate them. However, the most ultimate practice method to eliminate the sole practice, the practitioner must still have the wisdom to see the phenomena as impermanent, suffering, non-self and dependent arising.
Particularly Abhidhamma , practitioners strive to develop insight to see the arising and passing-away of dhammas arising from dependent origination, they are impermanent, suffering and non-self, from which effort strives to attain liberation.
In addition to the slight differences of the two Tibetan teachings, through this article, we also see the close relationship between the Sutta Pitaka and the Abhidhamma Sutta, which is the reciprocal assistance to help scholars, Researchers have a better understanding of the Buddha's teachings. In particular, both organs have the same purpose of helping the practitioner to realize that the root set is the cause of suffering and advise us to practice our efforts to eliminate the base and attain liberation.
Therefore, the creation of articles, research intensive works on the Sutta Pitaka and Abhidhamma, which is still very scarce, is essential. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/2/2020.
No comments:
Post a Comment