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

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METHODOLOGY 5

Distinguish Names

In the last lecture, we discussed how to practice the four elements meditation, as well as how to distinguish the elements of rupa called " Rūpa kalāpa ". In this article, we will briefly discuss how to distinguish the name ( nāma kammaṭṭhāna ), the next stage in Vipassana meditation .  

I will begin the lecture by briefly explaining the basic facts about the mind required to understand the "nama" distinction.

As explained in Abhidhamma (the Abhidhamma), the human mind consists of a mind ( citta ) that knows its object, and mental states co-ordinate with it. There are fifty-two mental states, such contact ( phassa ), feelings ( vedana ), thought ( Sanna ), investment ( cetanā) , one heart ( ekaggata ), network based ( jivitindriya ), and volition ( manasikara ) [1] .

There are a total of eighty-nine types of consciousness [2] , they can be arranged in two ways, one according to their wholesome, unwholesome and immeasurable properties, and the other, according to their realms: kāmāvacara ), rupa ( rūpavacara ), rupa ( arūpavacara ) or supramundane ( lokuttarā ) [3] . However, we may talk about only two basic types of mind:

1) The mind belongs to the cognitive process ( citta vīthi ),
2) The mind "Non-process" ( vīthi mutta ) means the mind which is out of the cognitive process such as: at the time of rebirth, at death, and in the possession ( bhavaṅga ). [4] .

There are six types of mental processes (cittas). The first five types are cognitive processes of the eye-door, the atrial eye, the inner door, the inner door, the physical door, and the body-door, and their respective objects are colors, speech, taste, and contact respectively. They are collectively known as the 'Five- Path Awareness Process ' ( pañadvāra dothi ) [5] . The sixth type of cognitive process takes all objects [6]  as its object, and is called 'the Process of Medical Consciousness' or the 'Mind of the Mind' [7]  ( manodvāra vīthi ). Each cognitive process consists of a sequence of different types of mind. The cittasiyāma arises in any cognitive process.). If one wants to discern names, one must see them when they arise in that natural order.

In order to do so, one has to first practice with - or reciting the breath ( ānāpānasati ) or other meditation-subject, or the four great meditation. A pure yogi also has to complete the discrimination of rupa ( rupa kammaṭṭhāna ), before starting to distinguish the name ( nāmā kammaṭṭhāna ). However, the only yogi ( vehicle yogi ) can choose: to distinguish the first name, or to distinguish the names of those who have attained first (the name belongs to the four rupas and the four forms of formless meditation). ) [8] . Even so to distinguish gender identity, he also needs to complete the identity discrimination first. [9]

The Four Stages of Distinguished Names.

Names are distinguished in four stages:

1) Distinguish all kinds of cittas arising inside.
2) Distinguish each and every mind-action ( nāma dhamma ) in all types of consciousness .
3) Distinguishing the sequence of mind, that is to distinguish the cognitive process ( vīthi ) which arises in the six disciplines ( dvārā )
4) Distinguish the external name ( bahiddha nāma ) [10]  , in general.

Distinguishing the Process of Mind Meditation ( Jhāna )

If the meditator has attained meditation, with the example of reciting the breath, for example, then the best place to distinguish the name is the mind of meditation and the mental states co-arising with it.

There are two reasons to do this. The first is that when practicing meditation ( jhāna ), the practitioner discerns the five factors of meditation, which means he has some experience in distinguishing coordinating mental states. The second reason is that the jhānajavana citta ( jhānajavana citta ) arises many times consecutively, thus making it more prominent and easier to discern. This is in contrast to the process of sexual awareness ( kāmāvacara vithi ) where the javana is initiated only seven times before a new mental process arises . [11]

Therefore, to distinguish the name of the jhāna one starts by repeating the first Jhana, with the headings of the breath, for example. Export from that meditation and distinguish the Huu part - bhava ( ga (mind-door), and the breath-General ( ānāpāna-paṭibhāga nimitta ) together. When the nimitta (appearance) appears in the element, distinguish the mental states - those are the five factors of meditation according to their specific characteristics. The five meditation periods are:    

1. Range ( vitakka ): directing and placing the mind on the breathing consciousness ( ānāpāna - paṭibhāga nimitta )
2. Four ( vicāra ): Keeping the mind anchored on that general.
3. Piti ( piti ): Interested in the general.
4. Lac ( sukha ): Happy with the general.
5. Single- minded ( ekaggatā ): The unification of mind on the form of breath.

Practice until one is able to distinguish the five mental states (mental states) once in each javara citta .

Having distinguished the five meditation elements in this way, one needs to distinguish the remaining twenty-nine mental states [12] . Practitioners start with one of three: consciousness ( viññaṇa ), contact ( phassa ), or feeling ( vedanā ); It depends on which mental state is most prominent. Then each time added to a mental state: first distinguish one type (mind of mind), the next one more, so the practitioner distinguishes the two types of consciousness, one more, so he sees three; one more time, see the four, etc. Until the practitioner finally sees all the thirty-four types of mental consciousness in every meditation center.

Then, differentiating all types of consciousness in the sequence of the six types of mind forms a process of mind- door ( manodvāra vīthi ) of first meditation. The six types of mind are:

1. The mind-door ( manodvaravajjana ) (12 mental)
2. Preparation Center ( parikamma ) (34 mental)
3. Near center operator ( upacana ) (34 mental)
4. Thuan eighth ( anuloma ) (34 mindfulness)
5. Transcendence ( gotrabhu ) (34 mental states )
6. An unbroken chain of javana cittas ( jhāna javana citta ), also 34 mental states that up to now the practitioner has distinguished.

In order to distinguish all these mental states, one has to repeat the first Jhana as before, leave it and distinguish bhavaṅga (organic part) and general form together. When the general appears in his possession, the discerning process of meditation has just begun. Practitioners distinguish each of the different types of mind in the mind-door process of meditation, and twelve or thirty-four types of mental consciousness.  

After you have done this, in order for the practitioner to have an understanding of nama ( nāma ) in general, distinguish the characteristic which is considered to be common to all nama ( nāma ), that is, for all thirty-four mental states. , which is the characteristic of leaning ( namana ) and attachment to the object, here is the breath-General ( ānāpāna - paṭibhāga nimitta )

In this way, one needs to distinguish and analyze the name ( nāma ) of the second jhana, the third jhana and the fourth meditation of the breath, as well as the meditators of the other meditative subjects that he has attained, such as meditation impure, white kasiṇa, and loving-kindness meditation, etc.

However, if he only has concentration, with meditation on the four elements, he has to start his contemplation in that concentration, he cannot distinguish the name of a mind - meditation without attaining meditation. Thus, in this case, the practitioner has to repeat the concentration with the four elements, where the clear color of the body is sparkling and glowing. After staying there for a while, switching to Vipassana with a fresh and clear mind, the practitioner will distinguish the name of that concentration.

At this point, after the practitioner has distinguished the various mental processes in all his previous meditation methods, it may be the concentration or concentration of the meditative level (an appointed concentration), and then he moves on. distinguish the different mental states of a process of mental education ( kāmāvacara vīthu ). [13]

How to distinguish the Sexual Consciousness Process

Authors like Ly and Phi Nhu Ly.

A process of sexual awareness is considered to be either wholesome or unwholesome depending on volition such as reason ( yoniso manasikāra ), or unreasonable volition ( ayoniso manasikāra ). Thus, the intention will determine whether a sexual mind is good or unwholesome.

If one looks at an object and knows that it is only nama, rupa, cause-effect, impermanence, suffering, egolessness, or impurity, then the intention of the practitioner is as if it were the intention, and the speed of consciousness is good.

If one looks at an object and sees it conceptually, such as man, woman, being, gold, or silver, or sees it as ordinary, lost, fallen, or pure, then the intention of the practitioner is illogical volition, and that mind is unwholesome.

However, in exceptional cases, a concept-related mental speed may also be good, such as when meditating for kindness and making offerings, for example. Practitioners will recognize this difference when distinguishing those mental processes.

How to distinguish the mind-door process

In order to differentiate the process of sensuality, one has to start by distinguishing a mind-door process, because there are fewer types of cittas there. Practitioners can start with a good will.

A process of good will of the sensual sphere consists of a series of the following three types of mind:

1. A mind- door adverting-consciousness ( manodvārā vajjana) (12 mental states )
2. Seven javana-cittas ( javana citta ) (34/33/32 vipassana)
3. Two cittas ( talārammaṇa citta ) ( 34/33 / 12/12/11 mindfulness)

In order to distinguish this, the practitioner must cause an intention-subject process to arise. First, the practitioner discerns bhavaíga (mind-door), then clear vision ( cakkhu pasāda ) in an eye-aggregate. When it appears in the mind-subject ( bhavaṅga ), one is aware of it: "This is pure vision" or "This is materiality" (or impermanent, suffering, non-self or impure), and sees by a mind-door process arises there again.

Next, in order to distinguish the other types of vipākacittas in those mind-door processes, one also does the same as did the mental process - jhāna , which begins with or consciousness (mind), or feeling, or touching - whichever is most prominent. Then each time one adds a mind-door - first distinguishing one type (mind-door), then adding one, so the practitioner distinguishes the two types of consciousness; one more half, so one sees two; one more time, so he sees three; one more time, so one sees four, etc., finally until one sees all thirty-four, thirty-three or thirty-two mental states in each of the mind-door processes of good intentions. sexuality. Do so over and over again until the practitioner feels satisfied (is done).

So one needs to distinguish the mental processes which occur when looking at each of the eighteen types of rupa ( rūpa-rupa ), and of the ten unreal types ( arūpa-rupa ) that have been investigated in action. pseudo-discrimination ( rupa kammaṭṭhāna )  [14]

How To Differentiate The Pentagon.

Once one has finished distinguishing the cognitive process through the mind-door, one should continue to distinguish the cognitive process across the five doors, starting with the eye-door process.

In order to distinguish the mental states of each citta in the eye-door process, the practitioner causes an eye-door process to arise. First, the practitioner discerns the eye-door first, then the bhava ( ga (mind-door), then distinguishing both at once. The second one focuses on the color of a group of next-door chromatic aggregates when it appears in both subjects, perceives it as "This is the color", and see how a subject-door process arises first there. , then (in accordance with the mind's natural order) ( citta niyāma ) many mental processes arise, all with the same object.  

The eye-progressing process will consist of a series of seven types of consciousness connected together.

1. A five-door center ( pancadvaravajjana ) (11 mental)
2. A consciousness ( cakkhuvinnana)  (8 mental)
3. A receiving consciousness ( sampaticchana ) (11 mental)
4. A retention center ( santirana ) (11/12 mindfulness)
5. A mind-decision ( voṭṭhapana ) (12 mental states )
6. Seven javana-citta ( javana citta ) (34/33/32 vipassana)
7. Two cittas ( tadārammaṇa citta) ) (34/33/32/11 mindfulness)

After this process a series of bhavaṅga cittas will follow, and then there will be three types of cittas of the mind-door process, as described earlier.  

1. A mind-door adverting-consciousness
2. Seven-speed- consciousness 3. Triple-consciousness
.

After having distinguished the two types of mind (in the process of eye-door and mind-door), the practitioner then distinguishes the remaining types of mind-consciousness of mind-door processes - here are mind-door processes of the same object. The object (color) follows the eye-door process [15] . Just like before, one begins with the most prominent of the three dharmas: awakening, contact, and feeling. Then, one at a time, until one sees all the different types of mental consciousness in each consciousness.

The practitioner then distinguishes the cognitive processes of the other four disciplines - atrial, male, female, and physical, in the same way as he did with the eye-door.

By this stage, the practitioner has developed the ability to distinguish nama from kusala cittas, and now it is also necessary to distinguish nama from kusala cittas. To do this, one simply takes the same objects that one has taken when distinguishing kusala cittas, instead just unreasonably influencing them.

Of course, this is only a brief explanation, but the examples given here are at least sufficient for the practitioner to understand what is required in distinguishing the internal name.

In summary, up to now, the practitioner has completed the first three stages of discrimination:

1. The practitioner has distinguished all types of cittas which arise within [16] .
2. Practitioners have distinguished each and every mental or mental name ( nāma dhammā ) in all types of mind.
3. Practitioners have distinguished the mind series, that is the cognitive processes ( vīthi ) arise in the six subjects.

As mentioned earlier, there is also a fourth stage to distinguish the name - which we will now discuss.

How To Distinguish External Names .

The fourth stage is to distinguish external names. Practitioners start by distinguishing the four elements inside, and then outside where the clothes the practitioner is wearing. The practitioner will see that his clothing breaks down into rupas ( rupas - kalāpas ), and that he can distinguish the eight types of rupas in each one. They are the sums of the eight whose nutrients are due to weather ( utuja ojaṭṭhamaka kalāpa ), and the weather ( uju ) on which sentient beings are weathered in rupas.

The practitioner should alternate between the inner and outer ruptures about three or four times, and then with the light of concentration, the practitioner discerns the outer rupture a bit further away, such as the floor. Therefore one may also be able to distinguish eight types of materiality in each aggregate of colors, and should alternate between the internal and external forms three or four times as before,

In this way, the practitioner gradually widens his discriminatory field to form in the sitting practitioner's building, the area around it, including trees and other buildings, etc., until the practitioner Distinguish all the inflexible exterior. In doing so, one will also see sharp colors (transparent colors, etc.) in inanimate objects : insects and other small creatures on trees , houses, etc.

Once all the colors are not flexible on the outside, the practitioner now continues to distinguish all the rupas which are the rupas of other beings, the outer rupas having consciousness. Practitioners only distinguish their materiality, and see that they are not man, woman, person, or being, but only rupa. Then differentiate all colors outside once, then distinguish all kinds of colors both inside and outside.

To do this, one should first see the six basic types of rupas [17]  in one's own eyes and in the eyes of the outside, the eyes of another being. As when one analyzes colors, is distinguished fifty four kinds of color, but now analyze and distinguish it both inside and outside [18] . For the remaining five faculties, and the remaining rupas do the same.

Here, after the practitioner has distinguished completely, one will continue to distinguish inside and outside.

The practitioner discerns the inner name by starting again with the mind-door, and then the five-sense processes, distinguishing all their mental and akusala cittas.

To do this on the outside, the practitioner also does the same in discernment on the inside, but distinguishes the eye-door and the bhavaṅga (mind-door) of other living beings in general. Then, when the color of a group of kalapas appears in both disciplines, the disciple of the five-door process arises here, too, and then many of the mind-door processes arise, all having the same object.  

The practitioner should do so again and again, internally and externally, and should do the same for each of the four other subjects (atrial, female, true, and body), until the practitioner feels satisfied. complacent. Where one has attained meditation ( jhāna ), (if possible) one should also distinguish the external processes of mindfulness. The process of the mind-door may be in another meditator, even though the concentration of the present-day meditation is very rare in the human world. But one will easily see beings entering meditation in the realms of gods and Brahma.

In the same manner as before, one should gradually widen its discrimination until one can see colors throughout the infinite universe. Then one should discern nama and rupa together in the infinite universe.

Finally, one identifies all that nama and rupa with wisdom to see that there are no sentient beings, no men and women, but only nama and rupa throughout this infinite universe. Thus the conclusion of the distinguished name ( nāma kammaṭṭhāna ) is concluded .

After reaching this stage in the meditation of the practitioners, ie after the practitioner has developed and used it to distinguish twenty eight kinds of color  [19] , as well as all fifty three types of lists in throughout the infinite universe  [20] . Practitioners have completed the first insight knowledge - Name-Identity Analysis Tue ( nāma-rupa pariccheda ñāṇa )

Our next lecture will be on the next stage of insight: the discernment of dependent origination ( paṭiccasam uppāda ).

TABLE 5. CENTER FOR MISSION ROOM (see bottom of page) 

TABLE 6. CENTER FOR MISSION ITEMS (see bottom of page) . 

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FAQ 5

Question 5.1: The  eight samsara (samā patti) [21] can be used as a means to attain the Namita of  Analytical Minds (nāma-rupa pariccheda ñāṇa), and to see their subtle arising and passing, thus become boring and attain the Dao Tri (wisdom) - maggañāṇa. In addition to this benefit, what are the other benefits of the eight meditations?

Answer 5.1:  There are five benefits of meditation. [22]

1) The first benefit of meditation ( jhāna concentration ) is that the present residence ( diṭṭhadhamma sukha vihāra ) is the enjoyment of the happiness of meditation right in the present life. This refers to the A-la-Han. Although the vipassanaà ( vipassanaà ) naturally have super meditation ( lokuttāra jhanā ), they still want to practice the mundane meditation ( lokiya jhanā ) because they want to enjoy the bliss of this meditation. Because they are Arahants, with defilements that have been eradicated by the wisdom (this also means that their hindrances have been eradicated), the practice of meditation for them is very easy. Another reason why they often develop meditation is because they want to kill (nirodhānisamsa  - passing the life of thought), a testimony that requires mastery of the eight jhānas.

The duties of a Bhikkhu khưu are: studying the classics ( pariyatti : learning method), practicing Vipassana ( patipatti ), and obtaining the four paths and the four results ( paṭivedha ). That's what the Arahants did, so there was nothing more to do with them. They meditate for no other reason than to enjoy jhānasukha in this present life.

2) The second benefit of meditation is the benefit of vipassanānisaṁsa : meditation is a support for vipassana , because with jhāna one can see the materiality of paramattha dhammas and their causes clearly and at the same time can distinguish their impermanence, suffering, and non-self (easier than the ordinary mind).  

When a meditator has done thorough insight, especially up to the Path of Wisdom ( magga ñāṇa ) and the Wisdom ( phalañāṇa ), or the Action of Wisdom ( saṅkhārupekkhā ñāṇa ), then the steps of meditation ( jhāna ) are usually very strong. These meditation makes mind insight clear, clear, powerful and more powerful. Vipassana is powerful and powerful, and in turn protects jhānas from falling (low order).  

Moreover, when one practices vipassana for a long time, fatigue may arise. At that time one should meditate for a moment to rest the mind. After regaining his health, he can turn to Vipassana again. Thus, whenever tiredness occurs, practitioners can rest in their meditation. [23]

Therefore, due to samadhi, vipassana is clear, powerful, powerful, and defending. In response, vipassana destroys the disturbing emotions that prevent concentration, and keeps it firm. Samātha (meditation only) protects meditation and vice versa.  

Besides, the Jhanas of meditation are not only an aid to the discernment of nama-rupa and their causes, but because the eight jhānas are in themselves "nāma", and are included in distinguishing nama. . [24]  If a practitioner has distinguished the rupa and their causes (including the eight contemplations) as impermanence, dukkha, and non-self, up to the sa xảkhārupekkha ñāṇa , the latter being able to maintain one's discrimination against the practices (nomenclature) of that meditator with only one of the eight evidences is sufficient. This is the only link-Quan together ( yuganaddha ), like two cows pulled together a cart. It is another support for witnessing, fruition, and nirvana.

3) The third benefit  of meditation is the miraculous powers ( abhiññānisaṁsa ): if a practitioner wants to master the supernormal powers of the mundane world, such as pubbenivāsānussati abhiññā , the heavenly eye ( dibba - cakkhu ), the natural atrium ( dibba - sota ), the paracitta vijānama , the transformation ( iddhividha ), flying in the air, walking in the water, etc. way. [25]

4) The fourth benefit of meditation is what we call "a special being" ( bhavavisesāvahānisaṁsa ). That is, if one wishes to be reborn in some Brahma after death, one must practice concentration, like ten kasiṇa, reciting the breath, meditating kindness. But to be sure of being born into that Brahma , meditation ( jhāna ) must be maintained until the moment of death.

5) The fifth benefit of meditation is cessation ( nirodhānisaṁsa ): cessation (cessation) is the temporary cessation of the mind stream ( citta ), together with mental states and the qualities of the three beings ( cittaja rupa). ). "Temporarily" means only one to seven days, depending on the practitioner's prior decision ( adhiṭṭhāna ).

Only the immortal ( anāgāmi ) and A-la-Han can witness death. To the Arahants, apart from sleep, and outside of the thought of concepts, they never stop seeing birth - passing away or just passing away of nama and their causes. , this situation lasts day and night and year after month. [26]  Sometimes they feel "bored" and just want not to see such phenomena or " passing away " ( bhanga dhamma ). But, because their life span is not over, that is still not the time to enter their endless Nirvana - Parirbbāna -. Therefore, in order to stop seeing the methods of passing away, they pass away completely.  

Why did the Arahats never stop seeing such phenomena? Because, with the Arahantship, they eradicate the hindrances that contradict the limb meditation, and thus have concentration. Concentration sees the paramattha dhamma as they really are, so it always sees the paramattha dhammas as they really are, that is, the " dhamma " ( bhaṅga dhamma ). When a person passes away completely, supposing for seven days, then those seven days do not see the passing away phenomena anymore, because (the cessation lasts for long) the mind and mental states should see phenomena. He has already stopped (should not see anymore).

Although the A-la-Han can stay in Nirvana witness (A-la-Han drought determined), but they still prefer to stay in cessation (definite), because even though the result is intended to take nothing world or Nirvana as the object, there is still the mind of feeling. In the final annihilation, the only remaining action is material formation ( material formation ) of materiality due to kamma, weather, and real plants, there is no rupa produced by the mind, nor mind.

In order to enter the cessation of cessation, one has to establish the first Jhana, leave it, and distinguish the Jhāna meditation as impermanence, suffering, or non-self. Practitioners keep doing so sequentially until the infinite consciousness ( viññāñancāyatana ), the second formless meditation. Then the practitioner must enter "possessive origin", the third formless meditation ( ākiñcaññāyatana jhāna ), from that meditation and make the four decisions.

1. Consider whether your life span (there are still seven days or not), and then determine the period of cessation (cessation), up to a maximum of seven days, at the end of that period the practitioner will automatically export meditation.

2. If the Buddha needs it, he will automatically appear, before a bhikkhu comes to call.

3. If a Sangha is needed, the practitioner will automatically appear, before a bhikkhu comes to call.

4. The four items of the practitioner are not destroyed by fire, water, mice, termites, etc.

Then the practitioner enters the non-perception of non- territorial origin, the fourth infinite meditation ( nevasaññā nāsaññāyatana jhāna ). After only one or two moments of mindfulness in that meditation, the practitioner passes away completely within the specified time limit, such as seven days. The practitioner does not see anything during the cessation, because all the mind and mental states have stopped. [27]

Question 5.2:  Using the theory to realize impermanence, suffering, and non-self, or using samadhi to distinguish paramattha dhammas (paramattha dhamma), which way is considered the easiest and fastest way to attain Nirvana?

A 5.2:  What is impermanence? Invincible is the five aggregates  [28] . This definition has been mentioned in many glossaries. If a practitioner sees the five aggregates clearly he can see impermanence, suffering, and non-self: nothing is difficult to understand. But without seeing the five aggregates, how can they see impermanence, suffering, and non-self? If they try to do so without seeing the five aggregates, their vipassanā will only be memorized, not true. Only true insight leads to the arising of Tao-Fruits.

What is the five aggregates? That is the aggregates, the aggregates, perception, aggregates and consciousness. Aggregates means that there are twenty-eight types of rupa ( rupa ). The aggregates, aggregates, and aggregates are fifty-two mental states ( cetasika ). The aggregate of consciousness is the eighty-nine types of citta ( citta ). Twenty-eight types of materiality are what are called rupas, and fifty mental states and eighty-nine types of consciousness are what are called Names. Therefore, the five aggregates and the rupa-rupas are the same.

All these are nama-rupa. If a practitioner sees this materiality and mentality, he can practice insight and see the impermanence, suffering, and non-self of such materialities. And if you can not see the name-base-base, how do they practice insight because their names and their causes are necessary objects of the Insight-Knowledge? This is true insight. Only true insight can create the Paths and Wisdom.

In the "Great Contemplation of the  Origin " [29]  the Buddha taught that there is only one path ( ekāyana ) to attain Nirvana, there is no other way. What is the way? Buddha said that one must meditate first, because a calm mind can give rise to the ultimate nama-rupa (base) and their causes. Again, a calm mind can give rise to the view of the impermanent, suffering, and non-self nature of the ultimate identity and their causes. But we cannot say what is the fastest way to reach Nirvana, because it depends on one's balances.

For example, Venerable Xa Loi Phat needs about two weeks to reach the Arahant and Arahantship, while Venerable Maudgalyayana only needs seven days. Also Venerable Bahiya Daruciriya only needs to listen to a very short dharma, which is " Diṭṭhe diṭṭhamattaṁ " (In seeing there is only seeing)   [30] . In general, the speed at which each of them reaches Arahantship depends on their own balances.

Two Venerable Shariputra and Moggallana practice of their balamat in a Atangky ( asankheyya ) and a hundred thousand eons ( kappa ), and Venerable Bahiya Daruciriya are about a hundred thousand aeons. But the Arahantship of the two Xa Loi Phat and Maudgalyayana unites with the enlightened mind of an adept master ( aggasāvaka bodhi ñāṇa ), while the Arahant of the Venerable Bàhiya only associated with the enlightened mind of a great writer ( Mahāsavaka bodhi ñāṇa ). Thus, the enlightened mind of a superior master is higher than the enlightened mind of a great writer.   [thirty first]

Because there is only one way to reach Nirvana, these saints do not have to attain Arahantship by a wish, but they are attained through effort in their lifetime. the present plus the effort in the past life, that is, their balances support.

Question 5.3:  The cycle of birth and death (saṁsāra) does not start or end. Beings are also numerous, so those who were once our mothers are also numerous. How can we practice loving kindness by observing that all sentient beings have been our mothers? Can we attain lovingkindness meditation (mettā jhāna) by contemplating all sentient beings who have been our mothers?

Answer 5.3: Lovingkindness  meditation has nothing to do with the past and the future. It is only relevant to the present. Only the present object can create loving-kindness meditation ( mettā jhāna ), not some past and future object; we cannot attain meditation by spreading kindness to the dead. In this endless cycle of reincarnation, no one's never been a real father or mother, but loving-kindness meditation has nothing to do with that endless cycle of reincarnation. So it is not necessary to think that this person was once my mother, this person is my father, etc.

In the "Compassion Sutta " ( Kararūyamettā Sutta ) the Buddha taught:

Mātā yathā niyaṃ puttamāyusā ekaputtamanurakkhe ;
Evam pi sabbabhūtesu, mānasaṃ bhāvaye aparimānaṁ.

Means: If a mother with her only child will surely sacrifice her whole life for him, the bhikkhu will also extend compassion to all sentient beings like that.

This is the Buddha's guide. But the attitude of a mother alone cannot lead to meditation ( jhāna ). If we extend kindness with the meaning of "May this person be peaceful and happy", it will create meditation.

Question 5.4:  (The following questions are all answered together with one answer)

- During the Buddha's time was there a bodhisattva (bodhisatta)? If so, did he attain enlightenment or just an ordinary being (puthujjana)?

- Why can't an ariya become a Bodhisattva?

- Can a poet (sāvaka) transform into a bodhisattva? If not, why not?

- According to the teachings of Sayadaw (only Mr. Pa-Auk) when a person can attain the Noble Truth of Wisdom and the Import of Noble Truths of Wisdom (sotāpatti maggañāṇa) and (sotāpana phalañāṇa), can they choose not to be so successful? ? Because desire and vows to release the Bodhisattva?

A 5.4:  Before attaining a certain path or result, one has to change one's mind, but then (already obtained) it is no longer possible. In many suttas, the Buddha taught that "Tao" arises according to a natural law ( sammatta niyāma ). The law of nature clearly states:

- Entering the Path of Saints, creating the Entry of Saints, after that attainment, one can advance to the First stage of the future ( sakadāgāmi  - Tu-da-function, the second holy floor), but cannot be transferred to a mortal position. phu be.

-A Nhat hybrid can progress to the non-hybrid phase (An-na-function - anāgāmi ), but can not be transferred to the status of saving or ordinary. 

- An Hybrid can progress to the A-la-Han period, but can not move down to the most hybrid status, enter or save the ordinary.

- An Arahant enters into Nirvana after death, but cannot rot down to the lower holy floors, or to the sublime status or any other period.

Arahantship is end. This is the law of nature. Referring to the Arahantship, the Buddha repeatedly said: [32]

Ayamantimā jāti, natthidāni punabbhavoti .
(This is the last life, no more rebirth.)

This means that one cannot change one's mind, and vows to become a bodhisattva after attaining enlightenment. Moreover, after a Buddha or Arahantship has already been signed, one cannot change their mind. However, a person may have voluntarily waited, and will become, an Arahant at some point in the future, and then change his mind and gain Arahant in this life, okay.

Visuddhi-magga  (Purification of Knowledge ) offers an example of an elder ( Mahāthera ), the venerable Mahāsaṇgharakkhita , who did this  [33] . He is a proficient person in satipa xứ tứhāna, having performed the Jodhārnasavgara to the Noble Truth of Wisdom, and has never shown any body or speech without mindfulness. In general, he practiced the balamatas of Just-Quan enough to be able to attain Arahantship if desired. But, because he wanted to meet Maitreya Buddha ( Arimetteyya Buddha ), he decided to wait, and just became an Arahant in that teaching (of Maitreya). According to the natural law we have just mentioned, if at this time he attained Arahant it would certainly be impossible to meet Maitreya Buddha.

However, at the time of his death, a large number of people gathered, because they thought he was an Arahant, and that he was about to enter into excess Nirvana ( Parinibibbāna).), although in reality he is still a mortal. When his disciple told him that many people had gathered, thinking that he was about to go to Nirvana, the elder said, "Oh, I was looking forward to seeing Maitreya Buddha in the future, But if a large congregation like this is gathered, then let us try to meditate, "and he practiced insight. At this time he had changed his mind, moreover in past lifetimes he had not received any sign at all, so he soon attained Arahantship. During the time of Buddha (Shakyamuni), there was no mention of a definite life case for a bodhisattva except Maitreya, at that time a bhikkhu named Ajita. Tipitaka also does not mention when the Buddha after Maitreya Buddha will appear, so we cannot say how many Bodhisattvas were there during the Buddha's time.

Question 5.5:  Is it possible to practice liberation (vimutti magga) and bodhisattva (the path to becoming Buddha) at the same time? If possible, what is the method?

A 5.5:  Liberation ( vimutti ) is free from defilements or samsara ( samsāra ). When a Bodhisattva becomes a Buddha, they escape from samsara at the time of Parinibbāna . If the practitioner is a sravaka , tries to attain Arahantship and success, he will also be able to escape the cycle of samsara at his nirvana. One cannot become both a Buddha and a Sravaka. They have to choose either, but both escape the cycle of reincarnation when they reach the Arahantship. The way to reach the Arahant is also the path of ultimate liberation ( vimutti magga ).

Question 5.6: Is this  dharma (meditation) just for liberation, or is it also for the Bodhisattva?

A 5.6:  For both. In a previous lecture, we mentioned the Buddha Sakyamuni (Shakyamuni) when he was a Bodhisattva in past lives who had been a nine-time bhikkhu. If we look back at his practice in those nine lifetimes as bhikkhus, we will see that they consist of the three classes: Gender, Concentration, and Wisdom. The Bodhisattva can practice and attain the eight factors of enlightenment, contemplation and insight until the practice of equanimity.

Currently, practitioners are also practicing Chi-Quan based on virtue. When practitioners have practiced the three Precepts - Concentration - Wisdom until the practice of equanimity, one can choose one of two paths. If one wants to be liberated, one can choose the path to Nirvana (A-la-Han); If one still wants to become a Bodhisattva, one can choose the path of a Bodhisattva: there is no problem.

Question 5.7: Do  all the good karma and negative karma of an Arahant have to ripen (give fruit) before he attains Nirvana?

A 5.7:  Not all. Certain negative karma or negative karma can become successful and bring forth their fruit. If any karma does not ripen, it will not bear fruit, and is called " voiding karma" ( ahosi kamma ). For example, the unwholesome career of one of the past lives that Venerable Maudgalyayana created to produce results just before his Nirvana bowl. One of his previous lives, false religion tried to kill his blind parents but failed. Due to that negative karma, he suffered in hell for thousands of years, and when he escaped from hell, he was also killed in about two hundred lives. In each of those lives, his skull was crushed. Even in his last life, every single bone in his body was crushed, including the skull.

Why so? Unwholesome karma has matured. Unless the kusala kamma and akusala kamma are ripe, they will not produce karmic retribution. They are just kamma by name.

Question 5.8:  After enlightenment, did the Buddha say, "In the beginning, all sentient beings have the wisdom and other virtues of Tathāgata, right?

Answer 5.8:  All of you now accept that Shakyamuni Buddha has attained full enlightenment. You should review whether the liberated virtues of the Tathagata are present in all sentient beings or not, especially in yourself. Do you have any of Tathagata's qualities?

Question 5.9:  Does the thought (sunnatā) of the Arahant in his own five aggregates seem to be thought of him in the dharmas that are unknowingly outside? ?

A 5.9:  Fearlessness in the five aggregates of self and thought not in the French accidentally outside the same.

Nirvana is dubbed emptiness ( sunnatā ) is due to "religion". When an insight-action practitioner ( sankhāna dhamma ) is non-self, and if at the time he sees Nirvana, the time of his wisdom is called emptiness ( sunnatā vimokkha ). Direction is called emptiness, the object of directing, ie Nirvana, is also called emptiness. Here emptiness is freed from the negativity thanks to the non-self nature of the acts.

Question 5.10:  Are all sutras taught by the Buddha alone?

A 5.10:  Most of the sutta ( sutta ) in the Tripitaka are taught by the Buddha. Only a few suttas are said to be attributed to his disciples such as the venerable Xa Loi Phat, Maudgalyayana, Mahā-gyan and andananda. But the suttas taught by the disciples have the same meaning as they were taught by the Buddha. The evidence for lice is that in some of these suttas the Buddha expressed his approval by saying Sādhu (healing), as in the Central Sutta.   [34]

Question 5.11:  Since we cannot see the Buddha during samadhi, if we have the power of supernatural powers to see him, can we exchange dharma with him?

A 5.11:  No, one cannot do that. We know there is a type of magical power known as the "destiny of communion" ( pubbenivasānussati ). If a person has this magical power, and meets a Buddha in some past life, he or she may see that event as a past experience, not a new experience. If there are legal exchanges, they are just old questions and answers, not new questions and answers.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.