INTRODUCE.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Dharma of Buddha

One time, Blessed One was staying among the people of Vajji (Bat-Ky), at  Kotigāma . There, the Buddha said to the Bhikkhu khưu as follows [1] :

The main Bhikkhu khưu due to non-enlightenment ( ananubodhā) , can not enter ( appativedhā ) the four Holy Roman Empire that you and I have wandered, circulating for a long time in this cycle of reincarnation.

how is four?

1. The Bhikkhu khưu, due to non-enlightenment, can not enter the Holy Roman Empire of Suffering ( Dukkhassa Ariyasaccassa ) that you and I have to circulate for a long time in samsara.

2. The Bhikkhu khưu, due to non-enlightenment, can not enter the Holy Empire on the Origin of Suffering ( Dukkhasamudayassa ariyasaccassa ) that you and I have to circulate for a long time in samsara.

3. The Bhikkhu khưu, due to not enlightenment, can not enter the Holy Roman Empire about the Cessation of Suffering ( Dukkanirodhassa ariyasaccassa ) that you and I have to circulate for a long time in samsara.

4. The Bhikkhu khưu, due to non-enlightenment, can not enter the Holy Empire on the Path to the Cessation of Suffering that you and I have to circulate for a long time in samsara.

Thus the Four Noble Truths are the basis for the Buddha's teachings, for his teachings. Then he explained:

1.- Hey bhikkhus, the Noble Truth of Suffering has been enlightened, has been able to enter.
2.- The Bhikkhu khưu, Holy Empire about the Origin of suffering has been realized, has been able to enter.
3.- The Bhikkhu khưu, Holy Empire about the Removal of Suffering has been enlightened, has been able to enter.
4.- The Bhikkhu khưu, Holy Empire on the Path to the Cessation of Suffering has been enlightened, has been able to enter.

The craving for being (being loving) has been severed; the predisposition to existence ( Bhava - netti ) has been ceased ; There is no more rebirth.

What needs to be realized?

The Buddha taught these Four Noble Truths for us to attain Nirvana, the Third Noble Truth, to end complete rebirth and thus also end Suffering. But that would not have been possible without the right conditions. In " Kūṭāgāra Sutta " (The house with a ridge ), the Buddha first explained the necessary conditions to make the end of suffering possible [2] :

Indeed, bhikkhus, if anyone says the following: "Do not build the lower part of the ridge-top house, I will erect a roof"; This incident is not possible.

Also, if anyone says:

1. "No realization of real enlightenment as the Noble Truth of Suffering ( dukkham" ariyasaccam "yathābhūtam" anabhisamecca );
2. "Not being enlightened as the true Noble Truth about the Origin of Suffering;
3." Not being enlightened as the true Noble Truth about the Cessation of Suffering;
4. "Not as enlightened as the true Noble Truth about the Way to the Cessation of Suffering;

I will make complete cessation of suffering, this cannot happen. "

This means that we cannot end the suffering (that we cannot reach Nirvana, the Third Noble Truth) if we have not previously realized the First Noble Truth (Suffering:  Dukkha ), and The Second Noble Truth (Origin of Suffering:  Samudaya ). Only when we realize these two Empires will we be able to realize the Fourth Noble Truth, or Super Bowl.

The only way to reach these enlightenment above all is to practice the Fourth Noble Truth or the Lokiya Maggasacca , also known as the Noble Eightfold Path or the Triple School:

- Study ( Sīla )
- Study ( Samādhi )
- Study ( Paññā ) [3]

For the Bhikkhu khưu, gender is tame under the duty of Ba-la-top-carpentry ( Pātimokkha ), and for the laity, it is the eight precepts or the five precepts. When we have settled in the precepts, we can practice concentration ( upacāra samādhi ) and an appointment ( jhāna ), from which we will proceed with the development of insight, i.e. Vipassana Meditation ). Vipassana Meditation is aimed at nothing but the impermanence, suffering and non-self nature of the Noble Truth of Suffering and the Noble Truth of Suffering. Only when we practice  Vipassanā  (Insight) thoroughly and realize these two Noble Truths, can we realize the Fourth Noble Truth of the Supramundane, that is, the Noble Eightfold Path associated with the Super Noble Truth ( Lokuttara Maggasacca) include: Save the Holy Path ( Sotāpatti ), the Most Holy Saints ( Sakadāgāmi ), the Holy Hybrid Holy Path ( Anāgāmi ), and A-la-Han Holy Path.

In short, the purpose of the Fourth Noble Truth (Noble Eightfold Path) is to realize Nibbana. The Third Noble Truth, which can only be achieved by the realization of the First and Second Holy Roman Empire (Suffering Truths and Tapes).

The First and Second Holy Empire

But, what is the First Noble Truth, or what is the Noble Truth of Suffering? In " Dhammacakkappavattana Suttam " ( Dhammacakkappavattana Suttam ), the Buddha explained [4] :

Hey monks, this is the Noble Truth of Suffering: Being born is suffering; Aging is misery; The disease is misery; Death is misery; near the object is not like suffering; lovely things are misery; don't get what you want to be miserable; In summary the five aggregates ( pañcupādānakkhandhā ) is suffering.

When the Buddha taught the Noble Truth of Suffering; He speaks of the five aggregates; He wants to let us know and see the five aggregates. Human world is our existence of the five aggregates [5]  ( Panca vokara bhava ) and unless we know and see the five aggregates, otherwise we can not understand the teachings of the Buddha. This is explained by the Buddha in " Puppha Sutta " (Sutta Flower Sutta) [6]  as follows:

"And, what is the ultimate reality of the world ( Loke lokadhammo : the world of acts) [7]  that Tathagata has realized with the whole mind?

1. Sac ( rupa )
2. Tho ( vedanā )
3. Idea ( saññā )
4. Onions ( saṅkhārā )
5. Consciousness ( viññāṇa )

This is  the ultimate reality of the world  that Tathagata realized with the whole mind.

After enlightenment, Tathagata explained, taught, declared, proved, opened and clarified that ultimate reality.

When those realities have been explained, taught, declared, opened and made by Tathagata as such, if anyone still does not know and cannot see, the Tathagata can still do What about the foolish man, blind man, blind, not seeing the way, not knowing and not seeing? "

The realities of the world that the Buddha explained here are the five aggregates, the Noble Truth of Suffering and the Noble Truth of Suffering. In the Mahasatipatthana Sutta ( Mahā Satipaṭṭhāna ) He explained:

"In summary, the Bhikkhu khưu, the five aggregates ( Pañcupādanakkhandhā ) is suffering like?

1. Sac prime aggregates ( rūpapādānakkhandho );
2. Tho prime aggregates ( vedanpādānakkhandho );
3. the idea of ​​prime aggregates ( sañnupādānakkhandho );
4. Prime aggregates aggregates ( saṅkhārupādānakkhandho );
5. Formula of aggregates ( viññāṇupādānakhhhandho ).

For example, in "Khandha Sutta" (the Aggregates) [8]  the Buddha explained and analyzed the five aggregates further eleven into eleven categories:

"And, how are the bhikkhus, the five aggregates? Any rupture, or

[1-3] past, future or present ( atītā nāgata paccuppannaṁ );
[4-5] inside or outside ( ajjhattaṁ and bahiddhāvā );
[6-7] crude or subtle ( oḷārikaṁ and sukkumaṁ vā );
[8-9] lofty or inferior ( lānaṁ and paṇītaṁ vā );
[10-11] far or near ( yam "dūre santike vā ); there is gonorrhea or, being attached to it, it is called the aggregate of aggregates.

Any kind of feeling ... thought ... of action ... whether past, future, or present; inside or outside, gross or subtle, far or near, noble or inferior, having gonorrhea or ( sāsava ), being grasped ( upādāniya ), this is called the consciousness.

The Bhikkhu khưu, so called the five aggregates.

These five aggregates are the Noble Truth of Suffering and as the Buddha explained, each of the eleven aggregates. This means that in order to know and see the five aggregates, one must know and see the eleven types of each.

The first of the five khandhas is also called rupa ( rupa ), and the remaining four aggregates (tho, perception, action, and consciousness) are called nama ( nāma ). So the five aggregates are also called Danh-Sac ( nāma-rupa ) [9] .

To know and see nama-rupa as they really are, we also need to know and see how they are related to each other, that is, we need to know and see that in the world of the five aggregates ( pañcavokārabhava ), nama is based on rupa. The world of these five aggregates has been explained by Buddha in " Loka sutta ". In the Sutta, the Buddha explains the Name-Sac in the form of eighteen precepts ( dhātu ): the six faculties, the six ceilings and the six types of consciousness. He said: And, bhikkhus, what is the origin or the beginning of the world?

Due to eye conditions and rupas, the eye-consciousness arises ( cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññānaṃ ).
With the gathering of three: eyes, sharpness, sensual consciousness ( phasso ).
Because of grace, there is feeling  (vedanā); Because coast life, there is love  (ta áihā); Due to love, there is a practice  (upaadāna); Because of predestination, there is friendship  (bhava) ;
Because of grace, there is birth  (jāti) ;
Due to predestined birth, there is old death  (jarā, marana) ;
Sour, bi  (soke, parideva); Suffering, virtue, brain  (dukkha, domanassa, upāyāsa)  are present
due to predestined ears and sounds, atrial equanimity arises ...
Due to the nose and the smells, the consciousness arises ...
Due to the tongue and the senses, the arising of consciousness ...
Due to the condition of the body and the emotions, the body arises ... ( kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya viññānaṃ) )
Due to predestined conditions and dhammas [10] , consciousness arises ( manañca paṭicca dhamme ca uppjjati mano viññānaṃ )

To know nama and rupa we need to know and see the following:

1. The sense faculties
2. The object bangs on the sense faculties
3. The consciousness (cittas with cetasikas) arises because of that contact.

As explained by the Buddha, there are six doors.

1. The eye- door - ( cakkhu dvāra )
2. The eye- door - ( sota dvāra )
3. The male subject - ( ghāna dvāra )
4. The true subject - ( jivhā dvāra )
5. The body subject - ( kāya dvāra )
6. The mind-door ( bhavanga ) - ( mano dvara )

The first five disciplines are rupa ( rupa ), and thus the same as the five abiding faculties ( vatthu  = material or mental health), in particular the sixth disc, the partial mind-door ( bhavaṅga ) is nama ( nāma ). The idea of depending on the type of materiality is called materiality or mind-base ( hadaya-vatthu ).

The first five disciplines only capture objects of their respective rupas, while the mind-door belongs to the nama which captures all five objects and its own objects. This is explained by the Buddha in " Uṇṇābhabrahmaṇa sutta ", although the word he uses here is the base ( indriya ) [11] .

Brahmin, these five faculties each have a different realm ( visaya ), a different sphere ( gocara ), and don't experience each other's realms and realms.

How is the year?

1. Eyesight ( cakkhundriyaṁ ); 2. Auricular ( sotindriyaṁ ); 3. billion bases ( ghānindriyaṁ ); Radical radical ( hivhindriyaṁ ); 5. Body base ( kāyindriyaṁ )

Brahmin, these five bases have different realms, different realms, do not experience each other's realms and realms, have intentions ( mano ), are the seat of title ( paṭisaraṇaṃ ), and mind awareness of their realms and realms.

When material objects strike their doors, at the same time they also strike on the mind-door [12] ; other objects (not matter) only hit the subject. Subjects who only strike on the mind-door are also said to be non-rupas, thus not the world. As such, we have six types of objects (scenes):

1. The scene ( rūpārammaṇa )
2. The scene of silence ( saddārammaṇa )
3. The scene of the scene ( gandhārammaṇa )
4. The scene ( rasārammmaṇa )
5. The emotional scene ( phoṭṭhabbārammaṇa )
6. The French scene ( dhammārammaṇa )

Legal scenes are all objects or scenes in addition to the five types of material objects previously mentioned, generally these are all other scenes in the world. There are six types:

1. In sharp crude oils ( pasāda rupa ) ie five doors
2. 16 kinds of excellent health ( sukhuma rupa )
3. 6 kinds of sex ( viňňāna dhātu )
4. 52 mental ( cetasika )
5. Nirvana world, invisible world ( asaṅkhata dhātu )
6. The concept or institution ( paññatti )

(That is the concept of the breath, the Kasiṇa object  , and the names of absolute realities (paramattha dhammas), without these names we cannot convey.)

As the Buddha explained, when one of the six senses is connected with its appropriate object, consciousness will arise. Thus we have six types of consciousness:

1. Conscious consciousness ( cakkhu-viññāṇa )
2. Auricular ( sota-viññāṇa )
3. Consciousness ( ghāna-viññāṇa )
4. Real consciousness ( jivhā-viññāṇa )
5. Body consciousness ( kāya-viññāṇa )
6. Consciousness ( mano-viññāṇa )

In the above discourse, the Buddha also explained to the Brahmin  Uṇṇābha  that, when an object beats one of the five sense doors, it also hits the mind-door. When one develops strong concentration, one will see that the object is reflected in the mind-door like a mirror.

At that time one will also find that consciousness arises in one of these doorways (material) very weak. They just "take" the object ( abhinipātamattā  = pick up). Knowing the object is actually performed by a series of consciousness ( mano-viññāṇa ) arouse afterwards [13] .

For example, when a material object like color strikes the eye-door, and at the same time smashes with the mind-door ( abhavaṅga  = property), a mind of consciousness ( mano- viññāṇa ) arises followed by a tag. consciousness, this consciousness does not "know" the object; ie they do not know that it is color. The object is only known by Conscious consciousness which arises after that.

Thus, we can understand that in order to know nama-rupa we need to know each type of nama, each type of rupa, and how they interact with each other. That is, we need to know:

1. Lust of the sense door.
2. Lust of object.
3. List of material subjects (subjects) and mind. In general, we need to know and see the eye-door, the object of the eye-door (color), consciousness and the seeing-eye which arises when color strikes the eye-door. We also need to know and see that without the rupa (material) of the eye-door, there is no seeing-consciousness arising, no sense-consciousness (heart-color), there is no actual arising, and no if there is the rupa of the object (color), then consciousness or consciousness does not arise. As for the ears, nose, tongue and body, we also know and see the same. We also need to know and see that there are objects which are only caused by consciousness, which arises in the form of mind.

However, these realities are not just for conceptualization, because that knowledge is just knowing and seeing things as they seem to be, but this means that we are still stupid, blindness without eyes, people don't know and see, as the Buddha called.

To know and see things as they really are, we need to be able to enter into the ultimate reality (or  paramattha sacca ); meaning we need to know and see nama-rupa base ( paramattha nāma rupa ).

Knowing and seeing the First Noble Truth

We need to know and see each and every type of nama and also need to see that in the five cittas arising one of the two types of consciousness, also known as the dhamma dual consciousness ( dve pañca viññāṇa ):

1. The unwholesome fruit ( kusala vipāka viññāṇa )
2. The unwholesome fruit ( akusala vipāka viññāṇa )

Thus a total of ten types of consciousness. And in the heart base there arises all other types of consciousness or consciousness:

- 12 immoral ( akusala citta )
- 8 types of inhuman ( ahetuka Citta ) (same type as ten types of "mind five sense")
- 24 Center sobhana sexuality ( kāma Sobhana cita )
- 15 kinds of mind sharp gender ( rūpāvacara citta )
- 12 kinds of mindless mind ( arūpāvacara citta )
- 8 types of supramundane mind ( lokuttarā citta )

A total of 89 types of mind. And whenever one arises one of these mental states, a number of corresponding mental states arise, among a total of fifty-two mental states [14] .

In order to know and see the true Noble Truth, we need to know it directly and see all kinds of cittas and mental states that correspond to it directly. But, as the Buddha explained, in our world of the five aggregates, naming arises dependent on rupa, so a mind (consciousness) arises by relying on its corresponding root. That means we also need to perceive and intuition always materiality.

Want to know and see the color as it is we need to know and see this remarkable and contains tiny particles which in Pali language is called  rupa-kalapas [15]  (the aggregate or group identity) like. Beings and they fall away very quickly, but they are just "nama- samadhi " ( vijjāmānapaññatti ), not paramattha dhammas ( paramattha rupa ). In order to know and see materiality as real, we need to be able to enter or break through the concept of rupas ( rupa-kalapas ) (ie, puncture delusion, illusion of monolithic) and see the paramattha dhammas. -  paramattha sacca  - really are only separate elements that cover different types of unique rupas.

In " Mahāgopālaka sutta " (MNI.33), the Buddha explained the knowledge and understanding of rupa which is very necessary for a bhikkhu to progress in the Dharma and the Law ( Dhamma-Vinaya ).

Bhikkhu khưu need knowledge about how identity ( rūpaññūhoti )?

Here the Bhikkhu khưu as real knows:

"All rupas of any kind include the four elements and the rupas formed by the four elements ( cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan'ti )"

That is how the bhikkhu has knowledge of materiality. And he said that without this knowledge, the bhikkhu "is unable to grow and grow in the Dharma and this Law."

This implies that we need to know and see all 28 types of materiality: the main rupa ( bhūta ), including:

- Four major races ( mahābhūta ): earth, water, fire, wind ( pathavī, āpo, tejo, vāyo-dhātu );

and twenty-four types of dependent materiality ( upādārūpa ), such as:

- The five types of mental identity or the pure mind-base ( pasāda rupa ) (eye, ear , male, female, and body-body -  cakkhu-, sota-, ghanā-, jivhā-, kāya-pasāda ), are part of the five root bases physical.

- Four types of rupa ( gocara rupa ) - color, sound, odor and taste ( vaṇṇa, saddha, gandha, rasa ).

- Nutrition (factor -  ojā)

- Network of origin ( jīvitindriya )

- Heart color (mind -  hadaya rupa )

(physical basis for consciousness -  mano viññāṇa  - and their associated mental states) [16] .

How does a practitioner see and know the First and Second Noble Truths?

Practitioners must practice

To be able to see the particular elements of certain particular rupas, that is, to see the ultimate rupas, this requires strong mental capacity. Only strong concentration can know and see things as they really are. This problem was explained by the Buddha in " Samādhi sutta " ( Sutta ) [17].

"Bhikkhus, practice your concentration. After having attained concentration, the Bhikkhu will understand the dhamma as they really are ( yathābhūtaṁ pajānāti ).

And what is the true wisdom?

(1) He knows as real wisdom: "This is suffering".
(2) He real wisdom as: "This is the Origin of Suffering".
(3) He real wisdom as: "This is the Cessation of Suffering".
(4) He is wisdom as real; "This is the Way to the End of Suffering".

As such, Bhikkhu khưu, please practice. After attainment, the Bhikkhu will understand the dhammas as they really are. "

That is why, at the Pa-Auk Monastery, we first teach the practitioner to practice a very strong concentration of jhānas , or appanā samādhi using ānāpānasati breath.  ) and ten  kasiṇa  for example, or you can also use the four great meditation ( catu-dhātuvavatthāna ) [18]  to gain access ( upacāra samādhi ) [19] .

Develop intellectual light

Strong concentration will create strong light, and it is through that light that one can go deep or be able to enter the base ( paramattha sacca ). This was explained by the Buddha in the Sangha Sutta, the chapter on Aura ( ābhāvagga ).

Hey khưu, there are four bhikkhus. how is four? The halo of the moon, the halo of the sun, the halo of fire and the halo of wisdom ( paññābhā ).

Hey khưu, there are four bright lights. how is four? The glow of the moon, the glow of the sun, the glow of fire, the glow of wisdom ( paññā pabhā ).

Hey khưu, there are four types of light. how is four? The light of the moon, the light of the sun, the light of fire, the light of wisdom ( paññā-āloko ).

-The Bhikkhu khưu, there are four types of brilliance. how is four? The brilliance of the sun, the brilliance of the moon, the brilliance of fire, the brilliance of wisdom ( paññā-obhāso ).

-The Bhikkhu khưu, there are four types of brilliant. how is four? The glow of the moon, the glow of the sun, the glow of the fire, the glow of wisdom ( paññā-pajjoto ) [20] .

Even in his first discourse -  Dhamma cakkappavattana Sutta  (Zhuan Falun) Buddha also mentioned the light when explaining his Enlightenment [21] .

"... So, bhikkhus, for the dharma ( dhamma ) that have never been heard before, the label ( cakkhu ) has arisen in me, the mind ( ñāṇa ) has arisen in me, wisdom ( paññā ) has arousing in us, minh ( vijjā ) arose in me and light ( āloke ) arose in me. "

The mind of the mundane vipassana creates a powerful " vipassanobhāso " (enlightenment light ), but the supramundane cittas produce light that is considered to be extremely powerful, such as the Enlightened Light of the Enlightened One. Enlightenment spread throughout ten thousand worlds [22] .

How does that light arise? The mind when settling deeply into concentration is associated with Wisdom ( paññā ), that mind will generate many generations of extremely bright colors generated by the mind of birth ( cittajarūpa ). Using that light, we can penetrate into the ultimate reality or the base ( paramattha sacca ) to see things as they really are. This is like going into a dark room, we need to have light to see everything there.

Protect the mind

However, because we want to penetrate into the ultimate reality or the profound, subtle paramattha dhammas, that we develop deep concentration alone is not enough, this is still an opportunity we cannot afford to lose. So here we also teach students how to protect themselves and their own meditation by practicing the Four Abodes ( Brahmavihāra ) to reach a certain level of meditation or concentration. These four categories are:

1. From ( mettā ) to overcome anger.
2. Bi ( karuṇā ) to overcome malice and brain damage.
3. Hy ( muditā ) to overcome jealousy.
4. Discharge ( upekkhā ) to overcome indifference towards beings.

For the same reason, we also teach the four types of Protection Meditation ( caturākkha kammaṭṭhāna ) to attain a level of meditation ( jhāna ) or near concentration [23] :

1. Kindness ( mettā ) to protect practitioners from the dangers posed by other beings.
2. Depending Buddha concept ( budhānussati ) to protect practitioners from fear, and other dangers.
3. Quan impure ( asubha bhāvanā ) to protect the practitioner from sex and greed.
4. Mindfulness of death ( maraṇānussati ) to protect the practice from falling into the easy, lazy way when meditating; to excite the practitioner with a sense of feeling death. ( saṁvega ).

With the concentration of the jhana or with the approaching concentration that the practitioner has developed, these meditation topics do not take much time to practice, (that is, the practitioner will easily develop these meditation subjects).

Infiltrating into the Extreme Realities (Brackets)

Penetrating into the Truthfulness Sac

If the practitioner is a samatha yogi who has strong concentration power that has been deftly defended, here we will teach how to know and see them as they really are, using meditation four great ( catadhātu vavatthāna ) [24] . But if he does not like to practice in advance, he only wants to develop to concentration, he can go straight to meditating on the four elements.

There are several reasons why we teach discrimination first. Firstly, the discrimination is very subtle and profound. However, although identity changes billions of times per second, it still does not change as quickly as "reputation". This means that once the practitioner has completed the deep discrimination of materiality, the deeper discrimination of the name will become easier for the practitioner. Another reason is because nama depends on rupa, so if one cannot see the particular rupa which a mind relies on, then one cannot see nama at all. Want to see the name, one needs to see its arising [25] .

Meditation on four elements means that the practitioner distinguishes the four elements present in rupa, beginning with rupa which is regarded as the body of oneself, that is, the practitioner begins with the rupa called by the Buddha: inner ( ajjhatta ). Buddha explained the four elements in the Maha Meditation Mindfulness ( Mahasatipatthana Sutta ) [26]  as follows:

"Again, bhikkhus, the bhikkhu considers this body, whether it is placed or arranged in the form of great elements ( dhātu - element ). In this body there are:

1. Place University ( Pathavì dhātu )
2. Fisheries University ( apo dhatu )
3. wildflowers ( tejo dhatu )
4. magnification ( vàyo dhātu ) "

It is often easier to start with your own rupa, because knowing your rupa is hot or cold, hard or soft is easier than knowing it on the outside, like the rupa of another person. Once the practitioner has become skillful in distinguishing the inner colors, he also needs to distinguish the remaining ten types of Buddha mentioned: that is the past, the past, the present and the outside. , rough, sacrificed, inferior, noble, far and near [27] .

Buddha taught meditation on these four elements so that we can know and see the base material. First, he practices the ability to know and see the characteristics of the four elements in his body as a mass or matter. When one's skillfulness and concentration have developed one may eventually see  rupas-kdāpa  , and then, using the light of concentration that one has developed, one can penetrate the illusion of monolithic (monolithic idea) [28] , can enter the color base, to know and see, to recognize and analyze college distinct in kind  rupa kalapa  (general excellence) different.

Penetrating into the base of Truth

Now, after truthfully knowing and seeing the various phenomena (earth, water, fire, wind) are regarded as the materiality of the base, one can proceed to know and see the name of the base, also called the above meditation. Danh ( nāma kammaṭṭhāna ).

We can distinguish Names either through the six doors or through the six doors [29] . But, because the practitioner has distinguished the material through the disciplines, the Pure Path advises the practitioner to do the same with respect to the name [30] : "When the practitioner has distinguished such materiality, the states of infinite rupa (nama) will also become clear for the practitioner in accordance with those subjects. " And the commentary adds: distinguishing names across subjects is to avoid confusion [31] .

The six subjects and their objects mentioned earlier, here are summarized only.

1. Eye subjects, capturing scenes (objects of color).
2. The subject subject, capturing the scene of silence.
3. The subject caught the scenes of gas (incense)
4. The real subjects caught the scene.
5. Body subjects caught the contact.
6. The  mind door ( bhavaṅga - mind door) captures the five scenes of the previous five physical objects, and the dhamma objects [32] .

When one of these six types of object or scene strikes its corresponding subject, a sequence of cittas arises , and together with each of these arising consciousness there are a number of corresponding mental states ( cetasika ); This is in accordance with the natural law of mind (the citta niyāma -  the natural law of consciousness). Such a chain of cetasikas and cittas is called a vimhitta ( vīthi ), so there are six types:

(1) The mind -door process of mind ( Cakkhu-dvāra vīthi )
(2) The mind -door process ( Sota-dvāra vīthi )
(3) The mind -door process path ( Ghāna-dvāra vīthi )
(4) ( Jhivhā-dvāra vīthi )
(5) The mind -door processes the mind ( Kāya-dvāra vīthi )
(6) The mind -door processes the mind ( Mano-dvāra vīthi )

When a material object strikes its corresponding physical object, the cognitive process of the first five subjects arises; this process is called cognitive process of the five subjects or referred to as "exposing the five subjects" ( pañca-dvāra vīthi ). And the cognitive process of the sixth or the Italian subject is called "exposing the mind" ( mano-dvāra vīthi ).

As mentioned above, when one of the five types of material objects hits its corresponding material object, at the same time it strikes the mind ( bhavaṅga ) [33] ; both cognitive processes or five-door hole and expose the subject arising. For example, when a scene strikes the eye of the eye, at the same time it strikes the mind of the object ( bhavaṅga ), this event arises first as an eye-door exposition and then many object-door exposures [34] . This also happens according to the natural law of mind ( cittaniyāma ).

It is clear that in order to know and see nama, we first need to know and see rupa, because in order to know and see these cognitive processes, we first need to know and see the corresponding objects and objects. like them. This is done when one discerns materiality [35] .

When discerning the name, one first discerns the different types of cognitive processes, that is, the practitioner discerns how many cittakkhaṇa in each cognitive process different types of mind-moments. But that is not yet the paramattha dhamma ( paramattha nāma ). Just as with rupa, one has to destroy the illusion of monolithic, that is, the aggregate of rupas ( rupa kalāpa ), here, too, one needs to destroy the illusion of monolithic, ie is the cognitive process, [36]  like that.

Each cognitive process consists of cittakkhaṇa , and each citta is the time it takes for a citta and cetasika to arise, abide and cease . The mind is not born alone, it is always born with the corresponding mental states. Also, mental states cannot arise alone, but they must always be born together with a certain mind. Therefore, the mind and its mental states arise as a compact group . To break this block, one needs to analyze each type of mind-moment and then know and see its own mind and its corresponding mental states. That is knowing and seeing the base name ( paramattha nāma). This is far more subtle than knowing and seeing the great rupas of rupa, but one can do it through the strong light of samadhi which it has developed, and thanks to the power of the distinction that one has developed. practice when discriminating.

As mentioned, nama consists of 89 types of consciousness and 52 types of mental states. But eight of those eighty-nine cittas are supramundane cittas ( lokuttara citta : 4 Paths and 4 Fruits), and arise only when one practices vipassanā on one of the eighty-one types of mind (mundane). the rest, and its mental states of coordination. In other words, the objects of Vipassana ( vipassanā ) are only 81 mundane states and their mental states, while the results of Vipassana are the eight supramundane minds ...

Moreover, in 81 types of mundane mind there are also jhāna cittas . But if one does not attain meditation, it is impossible to distinguish between them. Therefore, if the practitioner is a pure practitioner (the person who practices Vipassana alone does not practice samādhi), then the distinction of samādhi meditation is spent.

So what practitioners can now distinguish, the Buddha explained in the Mahāsatipaṭṭhāna sutta as follows:

"Again, bhikkhus, how do bhikkhus live in mind? Here, bhikkhus,

(1) with the mind having greed ( sarāga citta ), wisdom ( pajānati ) "the mind with greed" [37] ;
(2) with the mind without greed ( vīarāga citta ), the mind of "mind without greed";
(3) with the mind with aversion ( sadosa citta ), wisdom: "the mind has a yard";
(4) with a mind without aversion ( vītadosa ), a " mindless mind" mind;
(5) with the mind having si ( samoha citta ) wisdom "the mind has si";
(6) with the mind without si ( vītamoha citta ), the wisdom of "mind without si";
(7) with the mind shrinking [38]  ( saṁkhitta citta ), the wisdom of "mind shrinking";
), wisdom "scattered mind";
(9) with the mind of greatness [39]  (generosity -  mahaggata citta ), the mind of "great mind";
(10) with the mind of not being ( amahaggata citta ), the mind of "mind without mind";
(11) with finite mind [40]  ( sa-uttara citta ), knowledge of "finite mind";
(12) with the supreme mind ( anuttara citta ), the wisdom of "the supreme mind;
(13) with the mind with concentration [41]  ( samāhita citta ), the wisdom" the mind with concentration ";
(14) with the mind without concentration ( asmāhitaṁ citta ), the " unconscious mind " wisdom;
vimuttaṁ citta ), wisdom "mind liberated";
(16) with the mind without liberation ( avimuttaṁ citta ), the wisdom of "mind without liberation".

Thus, he is contemplating on the inside ( ajjhattaṁ ), or he is contemplating on the mind ( bahiddhā ), or he is contemplating on the inside and the outside. "

Here, the Buddha explains the "name" as consisting of sixteen types of mind. That means one must know and see each pair as they really are, for example, the mind cooperates with the craving and the mind has no greed through one of the six disciplines, and contemplates inside, outside and both inside and out. outside. Then the practitioner recounts how he has penetrated into the name of the base, knows and sees it as it truly is.

Ba Thanh Tinh

Now, after having known and seen nama-rupa but they really are, the practitioner recounts the fulfillment of the so-called "Pure Purity". Visuddhi-magga  (Purification of Path) explains.

(1) The pure precepts ( sīla visuddhi ) are the four purely pure precepts, beginning with the conquering by the precepts of Pàṭimokkha ( Pāṭimokkha ) ...
(2) Pure mind ( citta visuddhi ), that is, eight meditation stock ( the jhanas ) with access to [43] .
(3) Pure knowledge ( diṭṭhi visuddhi ) is the correct view of Danh-Sac ( nāmarūpānaṁ yāthāvadassanaṁ )

Knowing and seeing the Second and Third Noble Truths

To reach Nirvana we also need to know and see the Noble Truth and the Origin of Suffering (The Noble Truth of Suffering). In  Dhammacakkappavattana Sutta  ( Sutta on the Wheel of the Wheel of the Buddha), the Buddha explained this Noble Truth as follows:

Now, bhikkhus, what is the Noble Truth of the Origin of Suffering: it is this "love" that leads to a new being (rebirth), with joy and greed, seeking pleasure here and there; it mean:

(1) Desires ( kāmataṇhā )
(2) Friendship ( bhavataṇhā )
(3) Non-organic love ( vibhavataṇhā )

In more detail, the Buddha explained the Holy Roman Empire about the Origin of this Suffering such as the Dharmakaya dependent origin or the Twelve Human Causes ( paṭiccasamuppāda ).

"And how, bhikkhus, are the Noble Truths of the Origin of Suffering? ( Dukkha samudayaṁ ariyasaccaṁ )

- Do ignorance as charm ( avijjā paccayā ) of being ( saṅkhārā );
- Do charming conditions ( saṅkhāra paccayā ), consciousness being ( vññāṇa );
- Do consciousness as a condition, list-identity being ( nāma rupa );
- Do list-colors as charming, green enter the birth ( salāyatanā );
- Due to the record of grace, contact being ( phassā );
- Do contact as charm, life being ( vedanā );
- Do feeling charming, loving being ( taṇhā );
- Do loving as charm, prime birth ( upādāna );
- Caused by attachment, being ( bhava );
- Due to conditions, being born (jāti );
- Due to being predestined, old, dead ( jarā, maraṇa ), sorrow, bi ( soka, parideva ); dukkha, domanassa, upāyāsa, dukkkho, domanassa, and brain .

This is the source of all aggregates.

As such, bhikkhus, known as the Noble Truth of the Origin of Suffering. "

In addition, one needs to know and see how the five causes in a life (ignorance, action, love, attachment, friendship [44] ) bring about its birth, and how are its five fruits (consciousness, nama-rupa, green matter, contact and feeling). Practitioners also need to see how this process of going on from life to generation.

Know and See the Third Noble Truth

However, seeing dependent origination as the arising of actions alone is not enough; practitioners also need to see dependent origination as the vanishing and passing away of onions as well.

"And, bhikkhus, what is the Noble Truth and the Suffering? ( Dukkha nirodhaṁ ariyasaccaṁ )

- Do ignorance kill, ( avijjāya tveva asesavirāga nirodhā ), the action kill ( sankhāra nirodho );
- Due to the cessation of consciousness, cessation of consciousness;
- Due to consciousness, cessation-rupture;
- Because nama-rupa dies, the annexation passes away;
- Due to annihilation, annihilation;
- By contact kill, kill life;
- Due to longevity, craving;
- By craving to kill, to kill;
- Caught by the enemy, ceased;
- Being possessed, being eradicated;
- Due to birth and death, old age, death, grief, compassion, suffering, pros and cons.

Such is the cessation of all aggregates.

Hey monks, this is called the Noble Truth of Suffering. "

Practitioners need to see the cessation in every moment of the Action takes place from moment to moment, that is, knowing and seeing the Noble Truth of Suffering. And practitioners also need to continue (on) until you find yourself reaching A-la-Han results in the future and enter the infinite residual Nirvana ( paṅnibbāna ) later.

When the practitioner attains Arahantship in the future, then ignorance will be destroyed; due to ignorance cessation there will be no more remnants ( avasesa nirodha ) of actions, craving, and prime . The human beings of this suffering are ceased, but the suffering itself has not ceased, because the fruits of the past karma still work, the reason is that the practitioner still has the five aggregates [45] .

(Even the Buddha still sensed pleasures, suffering when the five aggregates). Only when entering the Infinite Nirvana ( Parinibbāna ) the five aggregates of the practitioner will cease to be no longer remnant, and only at the time of entering the Infinite Nirvana will completely cease. That means there are two types of removal:

1. The destruction at witness A-la-Han Holy fruit.
2. The passing at enter Infinite Nirvana.

The cause for these two types of destruction is Arahantship of Wisdom, that is, Wisdom seeing and knowing Nirvana (Infinite -  asaṅkhāta ), or the Noble Truth of the Cessation of Suffering, but this does not mean that, at the time of the practitioner looks into the future and sees, knowing that his witnessing of the Arahantship as well as his Bat Nibbana is the one who knows and sees Nirvana, but must understand that at this stage one does not know and see Nirvana. At this stage the practitioner only knows and sees when the five causes arise, and there are no more acts. With that position, one understands that the Nirvana -  Parinibbāna  of the practitioner will certainly be realized.

Do not see this, the Buddha said meditator can not attain Nibbana, the recluses purpose well, the purpose of Brahmin well [46] .

"Hey Bhikkhus, the sa or Ba-la-Mon ( samaṇā and brāhmanāvā ) does

1. not understanding old-death,
2. not understanding the origin of old-death ( samudaya ),
3. not understanding the passing of old-death ( nirodha ) and non-knowledge
4. the way to the cessation of old death ( nirodha gāmini paṭipadaṁ );

Those who do not know wisdom ... ... ... life ... love ... life ... contact ... enter ... name-matter ... consciousness ... onions, origin or practice their origin, their destruction, and the path leading to their destruction; the Tathagata people do not consider the sa subjects in the sa-keeper, or the Brahmin in the Brahmin, because those venerable people do not themselves with victory, gain and stay right in the present purpose of sa-la-virtue, or the purpose of Brahmin. "

But here the practitioner can witness and dwell in the purpose of the ascetic practice, he can see these dharma, because he has practiced strong concentration. In the " Samadhi sutta " [47]  the Buddha explained:

"Hey monk, go to practice. After the monk will attain insight of France ( Dhamma ) [48]  as they really are ( yatha bhutam pajanati ).

And what does he perceive the dhammas as they really are?

1. Tap start and the destruction [49]  of identity ( rupassa samudayanca atthangamanca ),
2. Tap start and the extinction of life ( vedanaya samudayanca atthangamanca ),
3. Tap start and the destruction of the idea ( sannaya samudayanca atthangamanca ) ,
4. The set and cessation of the action ( saṅkhārānaṁ samudayañca atthaṅgamañca ),
5. The set and cessation of consciousness ( viññāṇassa samudayañca atthaṅgamañca ).

Know and See Dependent Origination

The aura, bright light, brilliance and brilliance of the wisdom that one has developed will give the practitioner the ability to go back and forth in the stream of nama-rupa from the present until the moment of rebirth in a lifetime. this one of the practitioner, then up to the moment of death in the previous life of the practitioner, and in that way, go back and forth for as many lives as the practitioner's ability to distinguish, and then also look into the future, until the time of Nirvana ( parinibbāna ) of practitioners. By looking at the individual elements of nama-rupa, one may recognize causes and effects.

At the time of practicing diligently and with a mind purified by the power of strong concentration, focusing on the profound practice of analyzing the Identity-base, one will see ultimate destruction. - Nirvana - in the future. But if one stops meditating, etc. those conditions will change, and of course the future results will change.

A case in point is  Mahādhāna  the son of the Treasurer and his wife [50] . The couple inherited both a huge fortune of their parents, but  Mahādhāna  wasted it on prostitution. In the end, he and his wife had nothing left, and had to beg on the streets. The Buddha explained to the venerable andananda that if  Mahādhāna was a young monk  , he would become an Arahant; if the middle-aged renunciation, he will become the Immortal (An-na-function), and if the senior renunciation, he will become the Most Lai (Tu-da-function), for the three la-secret  (parāmi) is that of him. But because of his drinking, he did not gain anything, but now he still had to beg. This shows that our future is always determined by the present (our). That is why, at the time when the meditation reaches a continuous depth for a while, the practitioner will see his or her Nirvana ( Parinibbāna ) either in this life, or in the future.

Without seeing past and future lives, it is difficult for the practitioner to understand the law of dependent origination as it really is: to know and see how the past causes will bear fruit in the present, and the present causes will bear fruit in the future, as well as know and see how their destruction will lead to the destruction of results. Moreover, without knowing and seeing dependent origination, it is impossible to know and see the Noble Truth of the Origin of Suffering as true. This is explained in  Visuddhi-magga  as follows:

"No one, even in a dream, will come out of this vicious cycle of rebirth, which was once destroyed like thunder, unless he has the wisdom to earn skillfully sharpened on the noble, destined stones. The Wheel of Sanh Huu has no place due to its extremely profound nature, and is difficult to achieve due to the chaos of many methods. "

And this sign was said by the Blessed One: "Hey  andananda , this dependent reality is profound, and profoundly its appearance. Hey  andananda , precisely because of ignorance, cannot enter dependent origination. and the world has become like a messy thread of thread, a knot of knots, intertwined like a grass-roots, it is difficult to find a way out of the cycle of birth and death, with agony, its debauchery ... [51] .

Once a practitioner knows and sees the Second Noble Truth or the Noble Truth of the Origin of Suffering as it really is, one will also overcome doubts about the three times: past, present and future. This has been explained in  Visuddhi-magga  (Purification of the Way) [52] .

"When one sees that the arising of nama is due to conditions ( paccayato ), one also knows that, in the past, because of past conditions, its arising is due to conditions and in the future. its origination will also be predestined. "

After reaching this stage, the practitioner witnesses the Purification of Purification ( Kaṅkhāvitaraṇa visuddhi ) [53] . It is at this stage that one can begin to practice Vipassana ( Vipassanā ), because only at this stage does one know and see the ultimate reality, one cannot practice Insight without seeing the Dharma. ( dhammas ) as they really are [54] .

The Insight

In the practice of vipassana, one returns to knowing and seeing the Noble Truth of Suffering as it really is, and the Noble Truth of the Origin of Suffering as it really is; News know and see the birth and death of all eleven types of Identity. But this time one knows and sees them in the form of impermanence, suffering and non-self ( anicca-dukkha-anatta ). In general practitioners know and see acts as they really are, and consider them according to the instructions given by the Buddha in his second discourse " Anattalakkhaṇa sutta" , to teach group of five Bhikkhu khưu (Five-position Kieu Tran Nhu -  Pañca vaggiya bhikhū ) [55] .

Hey Bhikkhus, what do you think?

1. Is rupa usually impermanent?

- Impermanence, White World Religion.

2. What is impermanent is suffering or stray?

- Suffering, white World Religion.

3. What is impermanent, suffering and subject to change, is it reasonable to think like this: "This is mine ( etaṁ mama )", this is me ( nesohamasmi ), "this is the self of me ( eso me attā'ti? ) "?

- No, Bach The Ton.

Therefore, the Bhikkhu khưu, what kind of flesh, whether past, future or present; inside or outside; raw or subtle; inferior or noble; far or near; all that rupa must be seen as it really is with such right understanding:

"This is not mine ( netaṁ mama );
This is not me ( nesohamasmi );
this is not my self ( na meso attā ).

What is the life of any human ... What the vision of the human being ... Any action ... Any consciousness ... needs to be seen as it really is with the right mind like this: "This is not of me; this is not me; this is not my self. " [56]

In other words, the actions ( sankhāra ), that is nama-rupa and their causes, fall away at birth, which is why they say they are impermanent ( anicca ); they have to suffer continuously and continuously, which is why they suffer ( dukkha ); they have no attā , or the indestructible, indestructible core, which is why they say they are anattā ( anatta ).

Practitioners Know and See (Dharma) Vo Vi

Through a series of exercises, in which the practitioner contemplates the arising and passing of actions, and then only contemplates the passing of the onions, the practitioner experiences the remaining Wisdom ( ñāna ) after the latter the same will know and see the method of immaculate ( asaṅkhata ), ie Nirvana. When one knows and sees no-action, one also knows and sees immortality ( amata ). This was explained by the Buddha [57] :

Hey  Mogharaja ,
Look at the empty life
Always keep mindfulness,
Spit up the arbitrary opinion
So beyond death,
Look at such life
Death cannot see.

When the Buddha said we must know and see this world as empty, he meant that we must know and see that it is not ordinary ( nicca ), there is no pleasure ( sukha ) and there is no self ( atta ) [ 58] . In ordinary language, we can also say that seeing empty is to see absolutely nothing ( absolute zero ).

However this does not mean that the mind is absolutely nothing, but the mind is fully aware, only the "object" that the mind knows and sees is "absolutely nothing". The object of which the mind is fully awakened and knows and sees is Nirvana; invisible world ( asaṅkhata dhātu ) [59] . This is the attainment of the supreme Noble Eightfold Path, when all eight elements take Nirvana as an object [60] .

Enlightenment of the Four Noble Truths

It is at this stage that one will realize the Four Noble Truths as they really are, and this becomes possible only because the conditions necessary for such enlightenment have been met. In the Sutra of the House with the Point of Nocturna ( Kūtāgara sutta ) mentioned above, the Buddha also explained why those conditions made it possible to end suffering completely:

Indeed, if anyone says the following, bhikkhus: "After you have built the lower part of the house with a pointed roof, I will erect a roof", such an incident could occur.

Also, if anyone says:

1. "After having realized the Noble Truth of Suffering;
2. After having realized the Noble Truth of Suffering;
3. After having realized the Noble Truth of Suffering;
4. After having realized the Noble Truth about the Path to Cessation of Suffering;

We will stop suffering altogether "; such an event may occur.

And He added:

1. Therefore, bhikkhus, a great effort needs to be made ( yogo kanaṇīyo ) to realize the "This is Suffering" ( idaṁ dukkhan'ti ).
2. Therefore, bhikkhus, a great effort must be made to realize: "This is the origin of suffering" ( idaṁ dukkha samudayan'ti ).
3. Therefore, bhikkhus, a great effort must be made to realize: "This is the Cessation of Suffering" ( idaṁ dukkha nirodhan'ti ).
4. Therefore, bhikkhus, a great effort must be made to realize: "This is the Path to the Cessation of Suffering" ( idaṁ dukkha nirodha gāminī paṭipadā'ti ).

May everyone find the opportunity to make the necessary effort to realize the Four Noble Truths and to end their suffering completely. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/4/2020.