Knowing and Seeing Knowing and Seeing.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

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METHODOLOGY 6

How to see the links of Duyen Khoi

, we have discussed how to distinguish nama ( nāma ) and in the previous article, we have also discussed how to distinguish rupa ( rupa ). If one is able to discern nama and rupa in the way described, one will also be able to discern their causes. This means distinguishing the interdependent origination of dhammas ( paticcasammuppāda ). The interdependent origination here wants to talk about how causes and causes have worked through the past, present and future.

Buddha taught how to distinguish four interdependent nature depending on the listener's base, and also has a law Thursday again so venerable Shariputra lecture recorded in Wuxi Bumper Prize Act ( Patisambhidamagga ) [1] . Explaining these methods in detail will take some time, so we will focus only on the two methods at Pa-Auk monastery I teach to most yogis. That is the fifth method of Venerable Xa Loi Phat and the first one taught by the Buddha in "The Great Contemplation" of the Ministry and "The Human Products" in Samyutta. [2]

Both methods involve distinguishing the five present, past and future aggregates [3] . Distinguish which aggregates are the causes and the other. When the practitioner can do this, he or she can also learn to know how to distinguish dependent origination according to the other methods taught by the sutta and the commentary.

The fifth method

Tam Luan In Duyen Khoi

Prat khởityasamutpāda or the Twelve Dependent Orients ( paticcasammuppāda ) consists of twelve parts. [4]

These twelve elements can be said to consist of three cycles (cycles) - two cycles of cause (five causes) and one circle of result (five fruits). [5]

1. Disturbance of rotation ( Kilesavaṭṭa )

 - Ignorance ( avijjā )
  - Ai ( taṇhā )
  - Prime ( upādāna )

2. Karma ( Kammavaṭṭa )

 - Onions ( saṅkhāra )
  - Possession ( kammabhava )

3. The fruit ( Vipākavaṭta )

 - Consciousness ( viññāṇa )
  - Identity Sac ( nāma rupa )
  - Luc six ( salāyatana )
  - Contact ( phassa )
  - Tho ( vedanā )

The moral defilement is cause for karma, which is karma for kamma, in other words, birth, old age, and death (elements 11 and 12). The discrimination of dependent origination requires seeing the rotating sequence of these three cycles (cycles), and starting with the past discrimination.

How does a practitioner differentiate his past?

To distinguish the past, practitioners start by making offerings of flowers or candles at a tower (relics), or Buddha images. Practitioners should pray to be reborn at will, such as becoming a Bhikkhu khưu, a nun, a man, a woman or gods.

Then, the practitioner will go to meditate, develop concentration and in turn distinguish nama-rupa inside and outside. This is necessary because if one is unable to discern external rupa, it will be very difficult to distinguish past nama. The reason is because distinguishing past nama-rupa is similar to the external nama-rupa.

Next, the practitioner must distinguish the rupa-rupa which appears when making offerings at the relics of the relics or Buddha images, as if they were external objects. When doing this, the image of the practitioner while making offerings will appear, one has to distinguish the four elements in that image.

When this image is dispersed into aggregate rupas ( rupa kalāpa ), one must distinguish all the rupas of the six disciplines, especially the 54 rupas in the mind-base. [6]  At that time, the practitioner will be able to distinguish the partial mind and the many mental processes that arise in the middle. Practitioners should look at the process of the mind-door, observing until it is revealed that the mind-door process belongs to the mental afflictions with twenty mental states in each of the five moments of cittas and the mind-door process of kamma with three forty-four mental states in every moment.

Here, we can illustrate with a practical example, the case of offering incense, flowers, lamps, candles before a Buddha image and making a vow to be reborn as a bhikkhu.

In this case:

- Ignorance is the illusion that "a monk" really exists.
- Craving is the desire and longing for the life of a monk.
- Prime is the attachment to that life.

These three parts of ignorance, craving, and attachment are found in the mind-forms of kilesavaṭṭa .

If one wishes to be born a woman:

- Ignorance is the illusion that "woman" really exists.
- Love is a desire and a desire to live as a woman.
- Player is the attachment to that woman's life.

In the examples above, onions ( saṅkhāra ) are private [7]  ( kusalacetanā ) for offerings, and kamma is their karma. Both are found in the cittas that create the kammavaṭṭa cycle of dependent origination.

Thus, when one is able to discern the kamma-rupa of kamma and the moral afflictions of the past past, one should go back to the past further, that is, at a certain time before offerings and discrimination-like identity as above. Keep going back a bit further and repeat the process. In this way, one discerns the materiality and mentality of the previous day, one week ago, one month ago, one year ago, two years ago, three years ago, and so on. right back to the time of the karmic consciousness ( paṭisandhi citta ) which arises at the time of conception in the present life of the practitioner. [8]

When looking for the causes of conception, one has to go further to see either the near-life-color mentality of one's past life, or the object of near-death speed ( mara hànhā sanna javana). citta ).

There are three possible objects for near-death speed consciousness:

1. Karma ( kamma ). There are thoughts of creating a particular good or evil act in the past, such as giving or killing.

2. General career ( kammanimitta ). It could be a tower, a bhikkhu, a flower incense or an object of offering.

3. Animal General ( gatinimitta ). Where practitioners must be born. In the case of a human rebirth it is the fetus of the future mother and is often colored like a red carpet.

The object that arises by karma creates the final consciousness ( paṭisandhicitta ) [9] . When the practitioner discerns this, he may also distinguish the actions and karma that create vipāka of this life and the ignorance, craving, and past life [10] . After that, the practitioner should distinguish between the other mental states (dharma dhammas) of the cycle of karma and the moral afflictions.

Examples

What Does A Female Practitioner Differentiate?

To make matters more apparent, we give an example of what a female practitioner can distinguish. When this female practitioner discerned nama-rupa at the time of his death, she saw the karma of a woman offering fruit to a bhikkhu. Starting with the four elements, she further considered that female identity. She found that the woman was a very poor and uneducated girl. This person thought about his suffering and made an offering to a bhikkhu with a wish to be reborn as an educated woman in a big city.

In this case:

- Ignorance ( avijjā ) is the illusion that an educated woman in a big city really exists.
- The desire to aspire to a life as an educated woman is ( ta ( hā ).
-The attachment in life as an educated woman is prime ( upādāna ).
- From good faith ( kusalacetanā ) offered fruit to a Bhikkhu khưu is onion ( saṅkhāra ).
- Karma ( kamma ) is their karma.

In this life, the practitioner is an educated woman living in a big city in Myanmar (Burma). She could (with right view) directly distinguish how karma of fruit-giving in her previous life had given the five skandha aggregates in this life.

The ability to differentiate causes and effects in this way is called paccaya pariggaha ñāṇa .

What Is a Male Practitioner?

This is a slightly different example. A distinguished man found that around the time of the near-death moment, the mind- door ( maraṇā sanna javana citta ) had four karmic struggles. That is the teaching karma, the sermon career, the karma of meditation, and finally the teaching of meditation. When he examines which of these four karmas has created the five khandhas of this life, he sees that it is karma to meditate. When further investigation (to distinguish any meditation headings he has practiced), he saw that vipassanā ( vipassanā ) saw impermanence, suffering and non-self in nama-rupa. Further examination, he found that, before and after each meditation period, he vowed to be reborn as a male, ordained as a Bhikkhu khưu and as a Bhikkhu khưu do propaganda work.

In this case:

- Ignorance is the illusion that a male person, a monk, or a monk who does the propaganda work is the ultimate reality (the base).
- Love is the desire to be so.
- Player is attached to it.
- Onions are acts of vipassana practice.
- Karma is their karma (actions).

How does the practitioner differentiate lives from the past?

When the practitioner has been able to distinguish his or her past past lives in this way, at the same time it is possible to see that the five previous karmic causes are ignorance, craving, action, action, karma and their five results in the present life are karmic rebirth, form, contact, contact, life, the practitioner needs to distinguish gradually back to the second, third, fourth life and can go back as much (past life) as much as possible in the same manner as above.

If one discerns a past or future life in Brahma , one will see only three faculties - eyes, ears, and mind - as opposed to the six faculties that are normally seen in the realms of gods and humans. species.

How to distinguish the future?

Once this capacity of vipassana has been developed (by distinguishing causes and effects from past lives), one can distinguish causes and effects in future lives in the same way. The future that one will see, of course, can still change, as a result of both the past and the present causes, one of which is the "meditation" one is practicing [11] . To discern the future, one begins by distinguishing the present-name and looking at the future until the time of death in this life. At that time, a karma, or karmic or animal, will appear due to the power of a particular karma one has performed in this life. Perhaps then one will discern the kalāsas ( pa sanhisandhi nāma rūpa ) that will be created in the future life.[12].

Practitioners must try to distinguish so many lives in the future so that the life of ignorance will cease to exist. This happened along with the attainment of the Arahantship ( Arahattamagga ) of the practitioner. Thus, the practitioner continues to distinguish into the future until he sees that the five aggregates, nama-rupture are no longer remnant, that is, at the end of the Arahantship, at the time of Nirvana table or enter the Infinite Nirvana of practitioners. At that time one will see that with the cessation of ignorance, nama-rupa also ceases, and at the same time one sees the complete cessation of dhammas , that is no longer being reborn.

In this way one discerns the five aggregates of the past, present and future, and also discern their causal relationship. This is what we call the fifth method, taught by Venerable Xa Loi Phat. After completing the discernment, one can now learn how we call the first method, one of the four methods taught by the Buddha.

First Method

The first method [13]  of distinguishing dependent origination or causal duality ( paticcasamuppāda ) is through three lifetimes and in the right direction. This method begins with the causes in the past life, that is ignorance and action. The two causes produce fruit in the present life: heterosexual consciousness (beginning with the rebirth of consciousness), nama, six doors, contact, and feeling. Then, there are causes in this life: craving, attachment, and friendship, creating fruition, old age, death and all other forms of suffering in future lives.

Practitioners must find ignorance, craving and grasping in the cycle of defilement (morality), find out how it affects the cycle of karma, and then the karma of this cycle of karma in turn creates the five aggregates at conception. , and throughout life like.

That concludes my brief explanation of how to distinguish interdependent origination according to the first and fifth methods. Of course there are many more details that one can learn through practicing with an appropriate master.

Having fully distinguished the causes of nama-rupa in the past, present and future, the practitioner is said to have completed the second insight knowledge, paccaya pariggaha ñāṇa .

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FAQ 6

Question 6.1:  If a practitioner practices the breath (ānāpānasati) but cannot see the "general" (nimitta), they need to examine their body and mind in order to become better and enter into meditation ( jhāna)? In other words, what are the necessary conditions for a "nimitta"?

Answer 6.1:  Regular practice is essential for all types of meditation. In mindful breathing, one has to be mindful of the breath in every posture, and especially to do it with reverence. When walking, standing or sitting, do not recite any object other than the breath, that is, the practitioner should only watch the breath. Try to stop thinking, stop talking. If the practitioner tries continuously in this way, his concentration will gradually improve. Only deep and powerful samadhi can create a " nimitta " . Without the nimitta , especially paṭibhāganimittta , the yogi cannot attain meditation ( jhāna ), because the object of the breath meditation ( ānāpāna jhāna's object ) is the breath-General.   

Q 6.2:  Does sitting posture affect your ability to concentrate and meditate on a beginner? Many practitioners meditate on a small stool, can they meditate?

Answer 6.2: The  posture of sitting very well for new meditators. But for those who have enough pàramī ( pāramī)  in mindfulness of breathing, they can enter meditation in any posture. A skilled practitioner (skillful) can also enter meditation in any posture. Therefore, they can enter meditation while sitting in a chair.

Venerable Xa Loi Phat ( Sariputta ) and Venerable Tu Bodhi ( Subhūti ) are examples of this. We know, the venerable Xa Loi Phat is very adept at making complete annihilation. While walking in the village bowls, he always entered Zen meditation at each house before receiving their offerings. He only receives offerings after he has left the cessation of destruction. That is His wish.

Venerable Tu Bodhi is very adept in loving-kindness meditation. He also entered loving-kindness meditation at every home before receiving offerings. That is only after leaving the meditation of loving kindness, he will receive the donation of the benefactor. Why do they do that? Because want to give the benefactor the highest benefit. They know that, if they do so, the immeasurable and hostile good karma will arise in the mind process of the benefactors. They have such compassion for those who need it. Thus, they can enter meditation while in the standing posture. From these examples one can meditate on breathing meditation in the same way.

Question 6.3: What is the  object of the four meditation breath? If there is no breathing in the Fourth Jhana, how can there be a nimitta?

Answer 6.3:  Although there is no in-breath and out-breath, in the four-door meditation the breath still has the general appearance ( paṭibhāganimitta ). The general of that breath comes from the normal, natural breath. This is why the object (of the Fourth Jhana) is still in-out breath ( assāsa - passāsa ). This has been explained in the Commentary to the Pure Land ( Visudhimagga Sub-commentary ) [14] .

Question 6.4:  Can a meditator enter into a mindless meditation (arūpajhāna samāpatti), or meditate on loving kindness directly from reciting the breath?

Answer 6.4:  The practitioner cannot enter an invisible form of meditation directly from the four breath meditation. Why? The formless meditation, especially the Infinite Land of Zen ( ākāsānañcāyatana jhāna ), is attained by removing a certain kasiṇa object . After removing the kasiṇa object and focusing on the remaining space ( ākāsa ), the object of No boundless meditation will appear. When one sees nothingness, one has to gradually expand it. And when it has been expanded in all directions, the kasiṇa object will disappear. A practitioner must open that space until the infinite universe. That is the object of the infinite origin of meditation. This meditation in turn becomes the object of the Infinite Awakening consciousness ( viññānañcāyatana jhāna).    ). The non-existence or absence of the infinite origin of meditation is the object of possessing the origin of meditation ( ākiñcaññāyatana jhāna ). This meditation is ultimately the object of Phi-non-ideal origin meditation ( neva saññā nā saññāyatana jhāna ). Thus, the four formless meditation are based on the four types of kasiṇa and its object. Without eliminating kasiṇa one cannot go into formless meditation. Therefore, if a practitioner recites the breath to the fourth jhana, in order to enter into the formless meditation, he must first practice ten kasiṇa until the fourth jhana. Only then can one continue to go into formless meditation       [15] .

In the case of a yogi who wants to meditate on loving-kindness ( mettā bhāvanā ) from the four-meditation breath, he can do it no matter what. One must see that the "person" is the object of loving-kindness meditation with the light of the four breath meditation. If the light of the practitioner is not strong enough, perhaps there is a problem. However it is very rare. If, after having attained the white kasiṇa meditation, the practitioner of loving-kindness meditation can quickly succeed. That is why we teach white kasiṇa meditation before loving kindness meditation [16] .

Ask 6.5:  How can a person decide when to die, that is, choose the time and day of his death?

Answer 6.5:  If a practitioner has recited the breath to Arahantship, he can know the exact date and time of his Nirvana. Thanh Tinh Dao mentioned the case of an elder who entered Infinite Nirvana ( parinibbāna ) while on a business trip. First, he traced a line on his path of business and then told the Bhikkhu khưu that you will enter Nirvana when you come to this line. It happened exactly as He said. Non-Arahats may also know their life if they have practiced paticcasamuppāda , the relationship between causes and effects of the past, present and future, but not absolute righteousness. exactly as the Elder mentioned. That is, they do not know the exact time, can only know at which stage they will die so.

But these people do not have to die or enter No Residue Nirvana according to their will but according to the law of karma. There is a verse expressed by Venerable Xa Loi Phat that can help us understand this.

" Nābhinandami jīvitaṃ, nābhinandami maraṇaṃ,
 kālañca patikankhami, nibbisaṃ bhatako yatha ."

(I am not happy with life, nor am I happy with death.
 I wait for Nirvana, like a waiter for wages.)

When a person yearns to die like that, that death is called "death by decision" ( adhimuttimaraṇa ). This death is usually only completed Bodhisattvas. Why are you doing that? When they reborn the celestial realm, there was no chance to practice the paramitas. They did not want to waste time, so at that time they decided to die (ahead of time) expecting to be reborn in the human realm in order to practice the paramitas.

Q 6.6:  If one day we were to die in an accident, such as a plane crash, would our mind then be able to "leave the body" so that we would not have any physical pain ? How? Because of the power to meditate, can one not feel fear at that time and be liberated? What level of concentration is required?

A 6.6:  The degree of concentration required is in the Spiritual Metamorphosis ( iddhividha abhiññā ). With that power, one can escape danger. But if one has an unwholesome akusala ready for fruit then it is not. Remember the case of Venerable Maudgalyayana. He is very adept at using magical power. However, right on the day that his unwholesome karma was ripe, he could not meditate anymore. This is not due to disturbing emotions or hindrance, but only because of his unwholesome karma to the time of fruition. That is why the bandits can crush His bones. Thinking that He was dead, the bandits left. And only then can he re-enter meditation and restore his miracles. He decided ( adhiṭṭhāna) that this body returned intact, then came to the Buddha to allow him to enter Nirvana. Then he returned to his  Kalasīla temple  and entered Nirvana there. We see, first of all, that his unwholesome karma results, and then it ceases. Only then can He recover his magical powers.

Thus, if one has no akusala kamma which is about to ripen and has magical powers, it is possible to escape the accident. However, with the samadhi concentration of ordinary meditation and vipassana meditation, it is not enough to save the practitioner from such danger. We can really say that why this person has this accident must be due to their unwholesome karma.

The mind cannot "leave" the body because the mind arises on one of the six doors. The six faculties are eye-base, atrium, billion-sense base, true sense, body-door and mind-door. These bases are within our body. A mind cannot arise in this human realm without a sense. That is why it says the mind cannot leave the body [17] .

However, here we can make the assumption that if one meditates, then at the time of the accident, one needs to quickly meditate. That means one needs to improve their mastery of meditation practice. If it is dangerous in the moment when one enters meditation, that good karma can save the practitioner, but we cannot say for sure. If the practitioner is in meditation at the moment of death, he can be reborn in one of the Brahma worlds.

In the case of one who is skillful in vipassanā , he must practice at the time of danger, that is, to contemplate the impermanence, suffering and non-self of the Dharma ( saṅkhāra dhamma ). If one is able to practice insight thoroughly before the death occurs, one can attain one of the attainments and reach the happy realm after death. And if attained Arahantship, the practitioner will enter Infinite Nirvana ( parinibbāna).). However, if one has no magical power, no meditation, nor one can practice insight, one can still escape thanks to good karma. That is, if the practitioner has enough good karma to ensure long life, then it can also be an opportunity to escape danger, like the Bodhisattva Mahàjanaka. He was the only survivor of a shipwreck. After swimming in the sea for seven days and seven nights, He was saved by a divine being.

Q 6.7:  After attaining enlightenment - the result, a Saint (ariya) does not turn into a mortal (puthujjhana), this is a natural law (sammatta niyāma). Similarly, the person who has received the vow of signing can not give up his Bodhisattva vow. This is also a natural law. But the Buddha declared that dhammas are impermanent. So, are these fixed laws consistent with the law of impermanence?

Answer 6.7:  Here, you should understand what is fixed and what is impermanent. The law of kamma ( kamma ) declares akusala kamma ( akusalakamma ) for bad results and good karma ( kusalakamma ) gives good results. This is the natural law of kammaniyāma . Does that mean that akusala kammas and akusala kammas are ( nicca )? Just think about that!

If the kusala kamma is ordinary then consider this, now you are listening to the dhamma related to the Buddha's Abhidhamma . This is the good karma that belongs to hearing dharma ( dhammasā vena kusala kamma ). Is it often? Think about that!

If that is normal, then throughout your life, you will only have this karma and no other karma. Do you understand? Good karma for good results, unwholesome for bad results. This is the law of nature, but it does not mean that karma is ordinary. Justice ( kusalacetanā ) [18]  and from good faith ( akusalacetanā ) is karma. As soon as they are born, they will cease - ie impermanence. That is their nature. Song karma, the ability to create karma, still exists in the process of nama-rupa.

Suppose there is a mango tree. Currently there are no fruits on the tree. But make sure that one day, if predestined, it will bear fruit. This is the law of nature. You can say the ability to bear fruit already exists in the tree. What is that possibility? If we study its leaves, branches, bark and stems, we can't see that. But that does not mean that it does not exist, because one day the mango tree will bear fruit, without any abnormal conditions that hinder. Similarly, we do not say good and unwholesome is normal. We just say karma exists in the process of nama-rupa as an ability, and that, one day, when that force matures, it will bear its fruit.

We now discuss the fixed law, the natural law ( sammatta niyāma ) [19] . We say dharma deeds and dhammas are natural laws, but we do not say they are ordinary ( nicca ). They are also impermanent ( anicca ), but the power of wisdom still exists in the process of nama-rupa of those who have attained a path, fruit and nirvana. That power or power exists according to the laws of nature, is fixed and has a natural consequence. For example, the power of the Noble Truth ( Sotāpattimagga ) leads to the Import of Holy Fruits ( Sotapattiphala).), and a supporting factor for higher realities. But it cannot lead to lower fruits. This is also a natural law.

Here, you should consider this: to obtain Arahantship is not easy. You must practice with great effort, the element of intense perseverance is necessary. For example, in the last life of the Bodhisattva Sakyamuni (Shakyamuni), he practiced very hard (over six years of school) to obtain the Arahantship associated with omniscient omniscience ( Sabbaññuta Ñāṇa , also known as Nhat Thiet Tri). You can imagine how hard it is! Therefore, if after attaining Arahantship with so many difficulties, he again becomes a human being ( puthujjhana ), what will be the result of this practice? You should think carefully about this.  

Concerning the aforementioned event, let us see when a Bodhisattva can receive a definite sign.

" Manussattaṃ lingasampatti, hetu satthāradassanaṃ;
 Pabbājjā guṇasampatti, adhikāro ca chandatā;
 Aṭṭhadhammasamodhāna abhinīhāro samijhati. "

A Bodhisattva can be registered after the following eight conditions are fulfilled:

1. Manussattaṃ : must be a person. 

2. Liṅgasampatti : must be a man. 

3. Hetu : multiply. There are pàrami sufficient to attain the Arahantship while hearing a Buddha preach a short verse connected to the Four Noble Truths. This means, he had previously had to practice thorough insight thoroughly until "Discharge Tue". 

4. Satthāradassanaṃ : the vision of the guru, that is to meet a Buddha. 

5. Pabbājja : ordained. Must be ordained, can be Taoist or Bhikkhu khưu and have firm faith in the law of karma. 

6. Guṇasampatti : must have eight meditation and five pine. 

7. Adhikāro : there must be three-la-secret enough to receive a definite life expectancy in a Buddha. That is, in previous lifetimes, he had to practice the pàrami necessary to attain the omniscient omniscience ( Sabbaññuta Ñāṇa ). In other words, he had to sow the seeds of wisdom ( vijjā ) and virtue ( carana ) in order to obtain omniscient omniscience during the period of the Buddha's teachings. According to " Yasodharā Apadāna ", the future Prince Siddhartha made his wish to attain omniscient omniscience in front of billions of Buddhas (the future Princess Da-du-da-la also prayed for him to achieve that). and practiced the paramitas under the guidance of these Buddhas. For example, on the path of practicing the paramitas, he made himself a bridge for the Buddha  Dīpankāra  (Nhien Dang) and one hundred thousand bhikkhus passed, still knowing that this action was costing with his own life.

8. Chandata : intense ambition. There must be a strong ambition to attain Omniscience. How intense is ambition? Suppose the whole world is a burning coal pit. Someone said, "You will gain omniscient Tri through crossing the burning coal tunnel", he will pass without hesitation. Here, I would like to ask, do you dare to cross that burning coal tunnel? Not to mention the whole world, if only from Taiwan (Taiwan) to Pa-Auk (Burma) is a burning coal pit, would you dare to go? If he knows that he can attain omniscience in that way, the Bodhisattva will cross that burning coal tunnel. That is the strength of the ambition to acquire his omniscient mind. 

If these eight factors are present in a Bodhisattva, he or she will surely receive a definite life expectancy from a Buddha. These factors were present in our Bodhisattva Sakyamuni when he was still a Sumedha monk and Buddha Dang Dang Buddha. That is why he was registered by the Life Buddha:

"He will attain omniscient omniscience after four arhas ( asankheyya ) and one hundred thousand lifetimes ( kappa ) as Gotama."

Here, the words that life is "determined" to mean? Called by definition because it cannot be changed. That doesn't mean it is often. The name-identity of the Buddha Nhien Dang is impermanent. Identity-identity of the Sumedha religion  is impermanent. This is a fact, but karma, especially the karma of their paramitas, cannot be destroyed until he has attained Enlightenment. The words of the Buddha, who is considered a definite life, cannot be changed and are considered disguised. If those words were changed, so the identification was not true, there would be a problem, a Buddha said the word vain. That's impossible. The Buddha only gave the memoirs when he saw that the eight conditions above had been fulfilled. For example, if a person who is very proficient in farming has grown a banana tree under the most suitable conditions, he can certainly tell you how long the banana tree will bear fruit. Why? As he was well versed in farming, moreover, he saw small flowers and leaves sprouting from the trees. Also,

At the time of Buddha Nhien Dang, our Bodhisattva Sakyamuni was the Sumedha monk, a mortal. Last life, when the Bodhisattva Siddhartha is not enlightened is still human. Only after enlightenment did he become Buddha Sakyamuni. After obtaining the Arahantship combined with the Enlightenment, He cannot change his Arahantship, this is a natural fixed law ( Sammatta niyāma).). The fixed rule here is that the Arahant cannot change. Thus, it does not mean that Arahant is ordinary, but one must understand that the result of it is due to a karma that cannot be changed. What exactly does this mean? It means to be sure that the Arahantship will create the Arahantship, and it will certainly destroy all defilements, both unwholesome and unwholesome, because otherwise for the result after entering Infinite Nirvana. The law of this karma is called the law of natural fixation (the law of nature) and cannot be changed. Thus, the law of natural fixation and a definite life sign do not conflict with the law of impermanence.

Again, further explanation is required that making a vow or wish alone is not enough to attain omniscient omniscience. When the Bodhisattvas are registered, the eight conditions mentioned above must have been fulfilled. Moreover, a single word of life is not enough to bring about Buddhahood. Even after signing, the Bodhisattvas must continue to practice the ten paramitas on three levels:

1. The thirteen basic pāramī ( pāramī ): renunciation of wife and children and external assets.
2. Thirteen-la-density secondary ( upaparami) : abandoned limbs and organs (in the body) as the eyes, hands, etc ..
3. Thirteen-la-density upper tier ( paramattha parami ): give up his life.

In all there are thirty-three paramitas. But if summarizing we only have alms ( dāna ), keep the precepts ( sīla ), cultivate the mind ( bhāvanā ), ie the practice of Meditation and Insight.

Paramita is the noble karma. Bodhisattvas have to perfect those dharmas by renouncing (renouncing) their sentient and impersonal possessions, limbs and lives. If one believes that he is a Bodhisattva, can and would he / she want to perfect these paramitas? If one can and if one has already been signed by a Buddha, one day one will attain omniscient omniscience. But according to Theravāda Buddhist tradition, only a single Buddha can appear at a given time. And how long do they have to perfect their pàrami? After being signed, our Bodhisattva Sakyamuni practiced the three paramitas, for four a-ten stages and one hundred thousand lifetimes. This is the shortest time. However, we cannot say exactly how long it will take before being signed. So,

Question 6.8:  When an ordinary Thanh Van (pakatisāvaka) has practiced the Only Meditation up to the Wisdom that distinguishes the Pratyekabuddha, or the arising of Wisdom, or the Abnormal Action, he will no longer have to be reborn into the four evil paths. dungeon, peta, and Atula). Even if he has lost the Only-Quan due to easy duo, the good karma of the Only-Quan still exists. In the Sotānugata sutta, it is said that he will reach Nirvana quickly [20] . So, why in the last June and June, Sayadaw said that a Bodhisattva was signed by a Buddha, even though he had practiced Just-Meditation until the Action of Discharge, he can still be reborn in misery [21] ? What sutta is this mentioned in? Please Sayadaw said.

Answer 6.8:  The reason for this is because the Bodhisattva's practice path and the Thanh Van's practice path are not the same. You can confirm this in the Pāḷi Sutta - Buddhavamsa (Buddha History) and Cariyapitaka      (Tibet). How are these two roads different? Although a Bodhisattva was signed by the Buddha, at that time, their paramitas were still not mature enough to attain omniscient omniscience. He must also practice the three paramitas. For example, after being registered by the Buddha Nhien Dang, the Bodhisattva Sakyamuni still has to continue cultivating the three paramitas in the four stages of enlightenment and one hundred thousand lifetimes. Between the lives of life and penultimate penultimate life, a Bodhisattva sometimes have to be reborn in animals for a previous akusala kamma. At that time, he still could not completely destroy the unwholesome karma. Therefore, when the akusala kammas are ripe, he cannot escape their karmic retribution. This is a law of nature.

But an ordinary Thanh Van who has attained the Knowledge of Distinguishing Causes and Causes, or Being Destroyed by Wisdom, or Equiped with Wisdom, has the perfections enough to attain enlightenment - the wisdom. For this reason, they attain enlightenment - effect, that is, to see Nirvana in this lifetime or in some of their future lives. This is also a natural law.

Question 6.9:  An arhat can also give a definite life expectancy. How should the definition of life sign be determined in this case? In what sutta, or in what source can we find this information?

A 6.9:  For reference sources, please see in the Buddha History ( Buddhavamsa ) and Apadana in Pāḷi literature . However, it must be remembered that only the special A-la-Han have the Lai Lai Tri Tri ( Anāgatamsa ñāṇa ), a dependent position of Thien Nhan Thong ( dibbacakkhu ) can give a definite life expectancy. Moreover, they can only see a limited number of lives in the future, not as many a-stage-states or great lives as a Buddha.   

Question 6.10:  Can Vipassanā be practiced while in meditation? What sutta can be found or which source of reference?

A 6.10:  Practitioners can not practice Vipassanā while in any meditation evidence - Non-ideal non-perception origin is also a meditation ( jhāna ). Why? Because in the practice of vipassana, we often do not use the same objects as we used to practice meditation   [22] . Moreover, the Jhāna we practice by focusing on one single object (the breath- ānāpānanimitta , or kasiṇa nimitta ). Meanwhile, we practice vipassanā      by observing different objects. For example, the object of the breath meditation masters is the form of the breath - this is a concept, not an absolute truth. But the object of vipassanà is not a concept but the nama-rupa and their causes including jhāna dhamma (that is, 34 mental states of first jhana, 32 mental states of second jhana, 31 mental states). act in the third meditation, meditation and meditation formless)   (23) .

Only after being released from meditation can one be able to practice insight - on the mind and the mental states of that Zen level, for example. This was mentioned in the " Anupada " - Real Paragraph. The Buddha described in detail the way of Xa Loi Phat's meditation for fifteen days after having attained the Save of the Holy Path  [24] .

Venerable Xa Loi Phat entered the first meditation. Out of first meditation, He distinguished each of the mind in the mind of that meditation, the states of impermanence, suffering, non-self due to their stages of birth - stay - pass. In this way, he made a distinction in turn until He owned the land of meditation. This is called observing the particular dhammas ( anupadadhamma vipassanā  - particular dhammas), in which the cittas are distinguished one by one. But when he attained the unthinkable, the utopia, he could only distinguish the mental states as a group. This is called vipassanā ( Vipassana) due to group inspection). Only the Buddha could discern the distractions of non-utopian visions one by one because they were exceedingly subtle, not even a Venerable Master like Venerable Xa Loi Loi Wat could. can do.

Question 6.11: Can  a person with this type of meditation meditate with deletions, neurological disorders, strokes or brain and neurological disorders? If possible, what does he need to be careful about?

Answer 6.11:  Such a person can still practice this type of meditation, but often fails because they cannot concentrate for long enough. Saying "long enough" here means that when one's concentration is strong and firm, it must be maintained for many hours and in many meditation periods. Often the concentration of people with such a disease is not persistent. This is the problem. If they are able to maintain their concentration through many consecutive meditation periods and over many days and months, they can succeed.

A striking example is the case of Panṭācārā . Her husband, two children, her parents, and brothers all died on the same day. So miserable, she went crazy and left wandering naked without clothes. One day, she went to the Jetavana temple (Ky Vien in Sāvatthi ) to meet the Buddha preaching. Due to the virtues of the pàrami in her previous life, plus the compassion of the Buddha, she listened to the dharma with reverence. In return, her mind was still and understood the meaning of the dharma. Soon she became a monk ( Sotāpanna)  ). She asked permission to leave the Bhikkhu khưu ni and continue to meditate. By being able to maintain concentration and develop insight, one day her meditation mind matured. She became an Arahant with the Four Types of Analytical Knowledge and magical powers. The Buddha confirmed that she was adept at the first precepts of the bhikkhunis.

Her pàrami was practiced from the teachings of Padumuttara Buddha to the teaching of Kassapa Buddha. Back then, she was the child princess of King Kikì. She had practiced Komāri for twenty thousand years. " Komāri brahmaccariya " is to keep the five precepts, but instead of having no sexual misconduct, is to keep the innocence, she cultivated the three precepts, samadhi , and wisdom while still a householder for twenty thousand years as so. Her pàrami matured during the Buddha Dharma teaching period. Therefore, though crazy, she can still recover the mind, follow the Three School and become an Arhat.  

When meditating, such people need to have the level of knowledge ( kalyānamimitta ) to help. The wise people here can be virtuous teachers or good accomplices. Medication and proper food are also needed help. From my own experience, I find that most people like them have difficulty maintaining focus, so they often fail.

Question 6.12:  If a person does not have good human relationships, if success in meditation can they improve their dexterity in communicating with people? Can meditating fix such problems?

A 6.12:  These problems often arise because of aversion ( dosa ). That is one of the hindrances (obstacles for meditation). As long as a person is unable to change this attitude, he cannot attain meditation as well as virtue-effects. A clear example of this is the case of Venerable Xa-an-An ( Channa Thera ). He was born on the same day as our Bodhisattva, in the palace of King Tinh Phan in Kapilavatthu (Ca-Pi-la-Ve). The son of a maidservant, he became one of the Prince Siddhartha's childhood friends. This then caused him to generate conceit for everyone. He thought, "This man is my king; Buddha is my friend; Dharma ( dhamma  ) is our dharma. When He left the royal family, it was I who followed Him to the bank of the Anoma river. Xa Loi Phat and Maudgalyāyana, etc. are just late-blooming flowers! "Because he thought so, he always used rude language, with no respect for the elders like Ton so Xa Loi Phat, Maudgalyayana and others, therefore, no one had a friendly relationship with him.When the Buddha was alive, he did not gain any meditation or virtue because he could not eliminate it. to be conceited and angry.

On the night of entering Unless Nirvana, the Buddha taught Venerable andananda to execute the Brahmadanda penalty against Channa. Pham-forums means that no one talks to false Religion Channa anymore though he wants to say. When I saw no one talking to me, the false heart and hatred of Ton also died. This Sanghakamma takes place in the Ghositārāma temple in Kosambī , five months after the Buddha's Nirvana.   

Venerable Channa after the Sangha left  Ghositārāma , went to Isipatana temple   where the fake Loc garden was near Benares. He diligently practiced meditation but to no avail. So, one day, he went to Venerable andananda to ask for help. Why did he not succeed? He also distinguished the impermanence, suffering and non-self of the five aggregates, but did not distinguish dependent origination ( paṭticcasamuppāda ). Venerable andananda taught him how to distinguish interdependent origination, while also teaching the Sutta " Kaccānagotta "  [25] for Him. After listening to the legal discourse, Ton attained Import and Save. He continued to practice and soon became an Arahant. So if a person is able to change his bad personality and practice Just-Quan properly, he can attain meditation as well as result.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.