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

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METHODOLOGY 7

Practice Insight how to see Nirvana

 We have briefly discussed how to distinguish dependent origination according to the first and fifth methods. Today, we will discuss how to practice the wisdom observations to see Nirvana.

There are sixteen insight insights ( Vipassanā ñāṇa ) that need to be practiced sequentially to see Nibbana.

The first insight is Tue Analytical Knowledge ( Nāmarūpapariccheda ñāṇa ). This wisdom has been explained in the distinguished-name and then.

The second insight is the Knowledge of the Causes and Causes ( Paccayapariggaha ñāṇa ). This wisdom has also been explained in the last lecture when we talk about how to distinguish the causes of nama-rupa in the past, present and future, this is also the way to distinguish dependent origination.

After practicing these two wisdoms, one needs to perfect them by discerning many times all names, all rupas and all parts of dependent origination according to their characteristics, tasks, manifestations and personalities. near them. Indeed, it is difficult to explain this in a summary way, preferably one has to learn more details at the time of actual practice.

Now we will go into the remaining wisdoms briefly.

How To Practice Judgment Practice (Three Generals)

The third insight is the Insight ( Sammasanañāṇa ). It is the examination of actions according to the categories. To practice this wisdom, the practitioner divides the practice into categories  [1] .

- Two categories are nama and rupa.
- The five categories are the five aggregates  [2] .
- Twelve categories are twelve lands  [3] .
- Twelve categories are twelve elements of dependent origination  [4] .
- Eighteen categories are eighteen  [5] .

Afterwards, the practitioner contemplates the three characteristics (tam general) impermanence, suffering and non-self in each category.

For example, for the case of the five categories, the Buddha in the "Great Discourse on" ( Anattalakkhaṇa Sutta )  [6]  taught to distinguish the five aggregates (all matter, sensation, perception, and consciousness) with the right knowledge wisdom in three ways:

1. "This is not mine" ( netaṃ mama )
2. "This is not me" ( nesohamasmi )
3. "This is not my self" ( nameso attā )  [7] .

And in " Khandha Sutta " (Samyutta), Samyutta III, the Buddha explained "all" as: Past, present and future; inside and outside; rough and fine; inferior and noble; far and near.

To practice this wisdom, one must first reset the four meditation. If the practitioner of the purest form has practiced the four elements, repeat the samadhi until the light is bright and strong. In both cases, the practitioner takes "identity" as the first category. It is the practitioner who distinguishes the true materiality of each of the six sense doors, sees its arising and knows that it is impermanent ( anicca ). Practitioners need to do this inside and outside and gradually expand their horizons from near to far to the infinite universe.

In the same way as above, one sees the suffering one must constantly experience due to the arising and passing away of that rupa and knows it is dukkha . Finally seeing rupa is empty, there is no constant self at all and it is said as anatta .

The next category, one needs to see impermanence, suffering and non-self in it are nāma. First, to distinguish all nama in the six doors, that is seeing cittas and cittas within each moment of the cittas of the six sense doors and bhāva --ga - the consciousness that arises between two cognitive processes. . The practitioner also follows the same procedure as with the rupa.  

After having seen these two categories (ie seeing nama and rupa of the six present subjects), one should now see impermanence, suffering and non-self of nama throughout this life, from the rebirth consciousness ( karma to wake) to death. Here too, one sees three characteristics, one at a time and over and over again, inside and outside.

Next, one needs to see the impermanence, suffering and non-self of past, present and future lives that the practitioner has distinguished when distinguishing dependent origination. Here too, the practitioner sees three characteristics, one at a time (characteristic), inside and outside, alternating in all past, present and future rupas and rupas.

After that, the practitioner also needs to see impermanence, suffering and non-self of each of the twelve dependent elements arising in the past, present and future, according to the first method, one component at a time. again and again inside and outside like before.

At this stage, one can see that the practice of higher insight knowledge is faster, going from stage to stage until attaining Arahantship. If not, there are several ways to practice to increase one's insight.

How to Increase Insight.

Forty Ways Of Thought.

The first exercise is to see impermanence, suffering and non-self of mentality , inside and outside, in the past, present and future in forty different ways of thinking ( cattārīsākāra anupassanā ). In the Pāḷi language , these 40 ways end with the suffix "to", so we call it 40 "to". 

There are ten different ways of thinking about impermanence:

1. Aniccato : impermanent 2. Palokato : scattered 3. Calato : fickle 4. Pabbanguto : perishable 5. Addhuvato : unstable 6. Vipariṇāmadhammato : subject to vandalism 7. Asā rako : no core 8 . Vibhavato : suffer perdition 9. Maranadhammato : to die 10. Sankhatato : compounded. 
 
 
 
 
 
 
 
 
 

There are twenty-five ways of thinking about suffering.

1. Dukkhato : suffering 2. Rogato : sickness 3. Aghato : disaster 4. Gaṇḍato : ulcer 5. Sallato : arrow 6. Ābādhato : pain 7. Upaddavato : unhappiness 8. Bhatato : fear 9. Ītito : plague 10. Upassagato : threat 11. Atānato : no protection 12. Aleṇato : no shelter 13. Asaraṇato : no refuge 14. 14. Vadhakato : murder 
 
 
 
 
 
 
 
 
 
 
 
 
 
15. Aghamūlato : the source of calamity 16. Ādīnavato : dangerous 17. Sāsavato : to suffer (influence) of gonorrhea or 18. Mārāmasato : bait of Maou 19. Jātidhammato : to bear 20. 20. Jarādhammato : to bear old 21. Byādhidhammato : suffering from disease 22. Sokadhammato : making sorrow 23. Paridevadhammo : making compassion 24. Upasāadadhammo : making despair 25. Samkilesadhammo : suffering. 
 
 
 
 
 
 
 
 
 
 

There are five ways of thinking of non-self:

1. Anattato : no-self 2. Suññato : no 3. Parato : isolation 4. Rittato : empty 5. Tucchato : useless. 
 
 
 
 

While seeing these forty "to" in such nama-rupa, inside and outside, past, present and future, the wisdom of some practitioners will progress to the attainment of the A-la- Han drought.

In addition, there are other ways of practice called seven ways of contemplation ( rūpasattaka ) and seven of nama shops ( nāmasattaka ).

Seven Ways Quan Sac.

Identity that practitioners distinguish in these seven ways is the identity of four categories according to origin (karma due to kamma, due to the weather, the mind being and the real being).

(1) The first way: The practitioner sees impermanence, suffering and non-self of materiality in this whole life from rebirth to death, both inside and outside.

(2) The second way: The practitioner sees impermanence, suffering and non-self of materiality at different stages in this life both inside and outside. Practitioners consider this life to be one hundred years and divide it into three stages of thirty-three years. Then we see that nama and rupa in each of the arising and passing stages there, rather than going through the next stage, that means they are impermanent, suffering and non-self.

Then divide this life into smaller and smaller stages and see it the same way. Here, the practitioner in turn divided the hundred years of this life into: ten periods of 10 years, twenty stages of 5 years, twenty-five periods of 4 years, thirty-three periods of 3 years, fifty stages Two years, one hundred stages a year, three hundred four-month periods, six hundred two-month periods and two thousand four hundred half-month periods, and finally divide each day into two phases, then six stages. In each such case one sees that rupa in one arising and passing-away stage does not move on to the next stage, which means that it is impermanent, suffering and non-self.

Then reduce the stages to the time interval of each physical movement such as stepping forward, backward, front, side, stretching, etc. The practitioner then divides each step into six stages: lifting. , bad, step forward, lower, place and press. Also see impermanence, suffering and non-self in the colors of each daily stage in this hundred-year life.

(3) The third way: Practitioners see impermanence, suffering and non-self of materiality as real beings  [8] . That is, one sees them in the rupture of the periods of hunger and contentment, and finds that it does not move from the stage of hunger to the stage of satisfaction (and vice versa), every day of one's life. hundred years.

(4) The fourth way: Practitioners see impermanence, suffering and non-self of materiality due to weather. It is to see them in the colors of the periods of heat and cold and to see that it does not change from the stage of feeling hot to the stage of feeling cold (and vice versa), every day of this hundred-year life. .

(5) The fifth way: Practitioners see impermanence, suffering and non-self of materiality due to karma. That is, to see that the rupas of each of the six sense doors arise and fall away there rather than move on to another one, every day of this hundred-year life.

(6) Sixth way: Practitioners see impermanence, suffering and non-self of materiality as a being. It is to see them in the colors of periods of joy and contentment, when unhappy and sad, every day of this one hundred year life.

(7) The seventh way: The practitioner sees impermanence, suffering and non-self of inflexibility in the present, that is, the rupa which has no six internal states, such as iron, steel, copper, lead, gold, silver, resin, pearl, gemstone, tortoise shell, marble, coral, earth, stone, concrete, trees ... These types of colors are only found on the outside.

The above are seven ways of visual identity.

Seven Ways Quan Danh Danh.

In the seven ways of contemplation, one sees impermanence, suffering and non-self of mind - insight that sees these three characteristics in the seven forms of contemplation. This means that the object of the practitioner, in each case, is a vipassana, which will be seen with a vipassana following  [9] .

(1) The first way: The practitioner sees impermanence, suffering and non-self of materiality belong to the seven forms of contemplation, but sees rupa as a group. Next, the practitioner sees impermanence, suffering and non-self of nama have seen this rupa. That is, the practitioner sees the aggregates as impermanent and then sees the impermanence, suffering and non-self of the vipassana mind itself in each case, with a vipassana mind following. As for the aggregate of materiality (materiality seen in groups) seen as suffering and non-self the practitioner also does the same thing.

(2) The second way: Practitioners see impermanence, suffering and non-self of the list of each of the seven ways of contemplation. That is, one sees that the rupa of each of the seven forms of insight is impermanent, then sees the impermanence, suffering and non-self of the vipassana mind itself in each case with a vipassana citta. For rupa which is seen as suffering and non-self the practitioner does the same way, and so does each of the cittas of mind in certain stages of each hundred-year life.

(3) The third way: The practitioner sees impermanence, suffering and non-self of the nama shop each of the seven forms of insight, but does so four times in a row. That is, the practitioner sees in each of the seven ways of contemplation as impermanent and then sees the impermanence, suffering and non-self of that first vipassana mind with a second citta, and the second vipassana citta with one citta third, etc., until the fifth Vipassana consciousness sees the impermanence, suffering and non-self of the fourth Vipassana consciousness.

(4) Fourth way: Practitioners do the same as before, but continue to come to the mind of the 11th insight, the practitioner sees impermanence, suffering and non-self of the tenth mind.

(5) Fifth way: Practitioners see impermanence, suffering and non-self of the name to eliminate the wrong views. Here again, the practitioner sees the vipassana cittas of the seven forms of insight, but strengthens the idea of ​​non-self to overcome the wrong views, especially the falling view.

(6) Sixth way: Practitioners see impermanence, suffering and non-self of the list to eliminate chronic. Again, the practitioner sees the cittas of the seven forms of insight, but strengthens impermanence to overcome the side.

(7) Seventh way: Practitioners see impermanence, suffering and non-self of the name to end craving. Again the meditator sees the vipassana cittas of the seven forms of insight, but strengthens the perception of suffering to overcome craving.

Above are seven ways of reputation. Although not absolutely necessary, doing these exercises on the present, past, and future rupas and rupas, inward and outwardly, will be very beneficial.

With the completion of these exercises, nama and rupa will certainly become clear to the practitioner.

At this point, the explanation of how to practice the wisdom of observing the practices in the completed categories, so we will discuss how to practice the wisdom of the arising and passing of actions.

Practicing Practices How To Be Destroyed.

The Wisdom of Destruction ( Udayabbaya Ñāṇa ) is the wisdom of the arising and passing of actions: nama-rupa, the five aggregates, the eighteen states , the eighteen precepts, the Four Noble Truths and dependent origination (or the twelve conditions), within and outside, in the present, the past and the future  [10] . This wisdom or wisdom consists of two:

1. Property on predestined ( paccayato ) - causal arising and passing of action.
2. Property on killing-na ( khaṇato ) - kill-na and kill of action.

In order to see the conditions of arising and passing of actions, one must see it according to the fifth of the two methods of distinguishing dependent origination as described in the previous lecture.

In order to see the moments of arising and passing of the practitioners, one must see how the five aggregates arise and pass away in each moment of mind, from rebirth to death, of each distinguished practitioner.

There are two methods for cultivating Wisdom Kill. The summary method (only see the transient nature of the onions) and the detailed method (see both - the predestined and transient nature of the onions). Here, I just explain the method in detail.

The detailed method is practiced in three stages. That is, the practitioner sees:

1. Only the birth ( udaya ) - the predestined relationship and the moment of birth of actions.
2. Only the cessation ( vaya ) - karma and cessation of cessation.
3. Both being and passing away ( udayabbaya ) - kamma -condition and killing-na- passing of actions.

How does the practice of Wisdom Being Destroyed according to the fifth method of interdependence arise?

-  Quan Tanh being.

In order to start the practice of Wisdom - Destruction according to the detailed method, one must see many times the conditions of arising and passing-away of them. This is called the inertial nature of birth ( samudayadhammānupassi ).

For example, one sees the causal arising of materiality according to the fifth method of dependent origination as mentioned earlier. This means that one looks back to the near-death moments of a previous life to see the past five causes leading to the arising ( rupa ) of rupa due to kamma in this life. Sequentially one by one, the practitioner sees the arising of ignorance, craving, clinging, action, and karma. How does every dharma create the arising of rupa caused by kamma in this life.

Then, the practitioner sees the arising of materiality due to kamma arising in every moment of mind, from rebirth to death.

This means that he sees the five aggregates at birth ( Udaya ) of the heart outside the process ( vihimuttacitta ), which is the heart of continuous birth ( patisandhicitta  - rebirth-linking method), heart organic fraction ( continuum ) and center element ( cuticitta ). The practitioner also sees the arising of the five aggregates of each moment in any mental process ( vīthi ) across the six disciplines interposed between (those in the process). He sees this in every past life he has distinguished and in all future lives up to the time of his nirvana  [11] .

After that, the practitioner also needs to see the arising and passing of conditions of freedom due to weather, birth and mind. Practitioners see why:

- The mind makes rupas arise: rupas by the mind.
- Weather causes colors to arise: colors caused by weather.
- Real things make colors arise: colors are made by real things.

In each such case, one also sees the arising in the moment of a particular kind of rupa.

After doing this, the practitioner must also see the birth and predestination of the name; see the birth of nama-rupa in the same way in the next life. However, to list the full details here will take some time so we will pass and in each case only explain the details of identity only.

-  Quan Yin kill.

After seeing the arising ( udaya ) according to conditions and the moment of nama and rupa, the practitioner will see again and again only the passing away ( vaya ) of that name and rupa. This is called abstinence ( vayadhammānupassi ).

The cessation of ignorance, craving, clinging, actions and karma [12]  occurs when one attains Arahantship, and the cessation of the five aggregates takes place at the time of the student's Nirvana. While predestined birth is the kind of ignorance, craving, attachment, action and karma that the practitioner discerns in each life in which it occurs, cessation always happens in the same life - that is, when the five aggregates no longer being born after Nirvana ( Parinibbāna ). Even so, Nirvana and Arahant Holy Path really still does not manifest because we have not yet attained the Four Noble Truths ( maggañāṇa ) and the Four Noble Truths ( phalañāṇa ). The reason we understand that our Parinibbàna (cessation) has happened is because there is no longer the birth of the five aggregates.

For example, one sees the annihilation ( nirodha ) of materiality according to the fifth method of dependent origination. That is when the practitioner expects the moment he becomes an Arahant and sees that when he attains the Arahantship, Arahantship, the result is that all defilements will pass away and enter. at the end of that life the cessation of cessation - that is the direct view of the Nirvana event of the practitioner. After that event, the new identity-identity no longer arises or ceases. If one attains Arahant in this life, that event will be in the future. If one attains Arahant in one of his future lives, that event is also in the future. One after another one sees that the cessation ( nirodha ) of ignorance, craving, attachment, actions and karma sequentially (each part of the cessation) causes kamma to arise.

After seeing the cessation of predestination by karma due to kamma, now one sees only the cessation of cessation of color.

Then one sees the cessation of cessation of karma in every moment of mind, from birth to death, in every past and future life that one has distinguished [13] . This means that the practitioner sees the five aggregates at the birth of cittas outside the process such as karmic consciousness, partial and mental states. The practitioner also sees the arising of the five aggregates in each moment in any mental process across the six disciplines interposed between (cittas outside that process).

After that, the practitioner needs to see the annihilation according to the conditions of rupa caused by the mind of birth, by the weather of birth and by living things, one by one. That means the practitioner sees why:

- The cessation of mind makes the cessation of materiality due to citta arise.
- The destruction of weather causes the destruction of colors due to the weather being born.
- The cessation of real things makes the cessation of matter produced by real beings.

In each case, the practitioner also sees the cessation of follow-up of that particular kind of materiality.

After this, the practitioner must see the killings of predestined relationships and follow the moment of formality.

-  Contemplating birth and passing away

Once the practitioner has seen the cessation of materiality and mentality according to karmic causes and conditions, then he will see many times the cessation and cessation of the citta. This is called contemplation of birth and death ( samudayavayadhammānupassi ). It requires seeing, first, arising and falling according to their conditions, then to their birth and cessation according to their moments. Practitioners see (each name-identity) in three consecutive ways:

1. The birth of cause and effect.
2. The cessation of cause and effect.
3. The impermanence of cause and effect.

For example, practitioners see sequentially why:

- The birth of each person: ignorance, love, prime, actions and karma cause the arising of materiality due to kamma.
- The cessation of each cause makes the cessation of materiality due to karma.
- Every personality and rupa which is born are impermanent.

Also, practitioners see sequentially why:

- The mind makes the arising of rupa due to the mind being.
- The cessation of mind makes the cessation of materiality due to citta arise.
- The mind is impermanent and the materiality, because the mind of birth, is impermanent.

With regard to materiality due to the weather, the materiality of real objects, the practitioner sees in the same way.

This is the way the practitioner sees the arising and falling away of materiality, both according to predestined conditions and according to the moments. Then the practitioner must see the arising and passing away of causes and conditions according to karmic conditions.

Thus, in the way just sketched, the practitioner sees the arising and passing-away in the moment and in karmic conditions of the five aggregates, simultaneously sees the three faculties of impermanence, suffering and non-self in the five aggregates. The practitioner must do this task with respect to the five internal aggregates, the five outer aggregates and the five aggregates of the past, present and future.

The Method of Practicing the Birth of Destruction According to the First Method of Pratyekabuddha.

Next one also needs to practice this wisdom with the first method of dependent origination. In this case, to see the predestined arising of conditions, the practitioner sees the conditions of dependent arising one after another and sees that [14] :

- Ignorance (1) predestined (2)
- Pratyekabuddha (3)
- Conscious kamma -rupa (4)
- Virtuous- karmic concentration (5)
- Contact predestined relationship (6)
- Contact predestined life ( 7)
- Love charming (8)
- Love charming (9)
- Love charming (10)
- Friendship charming being (11)
- Birth predestined old age, death, sorrow, compassion, suffering, suffering and despair ( twelfth).

In order to see the cessation of causal actions in Arahantship and at the time of entering Unless Nirvana, the practitioner sees the conditions of predestination one by one and realizes that [15] :

- Along with the cessation of destruction of ignorance, the onions also cease.
- With the cessation of onions, the cessation of consciousness.
- With the cessation of consciousness, nāma-rupa falls away.
- With the cessation of nama-rupa, the annexation passes away.
- With the cessation of annexation, contact cessation.
- With the cessation of contact, feeling ceases.
- With the cessation of feeling, craving ceases.
- With the cessation of love, kill.
- With the annihilation of prime, mortal.
- With the cessation of property, being ceases.
- With the cessation of birth, old age, death, grief, compassion, suffering, suffering and despair.

It is in this way that all forms of suffering cease.

As before, the practitioner sees both the causal and momentary arising and passing according to the conditions of the actions. The practitioner sees the conditions arising and falling away in the direction of succession one by one, that is:

1. Ignorance for the practice.
2. With the cessation of destruction of ignorance, the onions also cease.
3. Ignorance is impermanent, the acts are also impermanent.

The practitioner sees the conditions arising in the same way, inside and outside, in the past, present and future.

This is a very brief explanation of how to practice Tanh Sanh and Kill of the acts.

How To Overcome The Ten Discriminating Brain's Insights

When one applies these methods and one's insight becomes stronger and stronger, it is at this stage that the ten mental afflictions of insight ( dasa upakkilesa ) can arise. It is [16] :

1. Light ( obhāsa )
2. Wisdom ( ñāṇa )
3. Joy ( pīti )
4. Contempt ( passaddhi )
5. Lac ( sukha )
6. Decision ( adhimokkha )
7. Diligence ( paggaha )
8. Mindfulness ( upaṭṭthāna )
9. Discharge ( upekkha )
10. Attachment ( nikanti )

Except for light (halo) and attachment, the remaining afflictions are wholesome deeds, and thus are not afflictions. However, they can become objects for akusala (ie one can be attached to them), which is why they are called afflictions. If one experiences one of the mental afflictions of this insight, one needs to overcome attachment and the desire will most likely arise because it is impermanent, suffering and non-self. In that way, the practitioner can continue to develop his or her progress.

Practicing Practices Practicing the Disintegration How

After having completed the practice of insight and insight, the insight of the practitioner on the actions is more stable and pure. At this time one has to practice the wisdom of dissolution ( bhanga ñāṇa ). To do this, one focuses only on the passing- away moments ( vaya ) and destruction ( bhanga ) of onions. One does not see the arising of acts, does not see the residence ( ṭhiti ) of acts, does not see the generals ( nimitta ) of separate acts, does not see the arising of the process of creating actions. Using the power of vipassana, one sees only the destruction of acts and treats them as impermanent, miserable and non-self.

1. Practitioners see the destruction, collapse and destruction of the act, ie see the impermanence of them.
2. Practitioners find the continuous disintegration of the act is scary, ie see the nature of their suffering.
3. Practitioners see the nonexistence of any constant core in the act, that is, see the non-self nature.

Practitioners must see impermanence, suffering and non-self not only in the destruction of nama-rupa but also in the destruction of vipassana cittas. That is, one must see the destruction of materiality and know it is impermanent. That is the first Vipassana of the yogi. Then, with a second vipassana mind, one sees the destruction of the first vipassana mind, and as such, knows it is impermanent too. Practitioners do the same to the name, and then do the same to the nama and rupa so that their wisdom is suffering and non-self. The practitioner keeps repeating these exercises many times, alternating between the inside and the outside, between nama and rupa, the actions of the kernel and the results of the past, present and future results [17] .

Knowledge of the First Eleven Insight

As one continues to distinguish the passing and passing of acts in this way, one's strong insight will progress through the next six insight insights.

By this stage, the practitioner has cultivated the first eleven of the sixteen insight insights. The first year of wisdom that practitioners have practiced before is:

1. analytical knowledge of Excellence ( nāma-rupa pariccheda Nana )
2. Knowledge of Dependent Discrimination ( Paccaya - pariggaha Nana )
3. Tue Massacre ( Sammasana Nana )
4. Wisdom (shop) The Birth Kills ( Udayabba Nana )
5 Wisdom (bar) Disintegration ( Bhanga ñāṇa )

And the next six wisdom that one will go through is:

6. Wisdom (bar) The Sutta ( Bhaya ñāṇa )
7. Tue (bar) The Danger ( davanava dāa )
8. Tue Yem Ly ( Nibbidā Ðāa )
9. Tue Education Escape ( Muñcitukamyatā ñāṇa )
10. Tue Gian Trach ( Paṭisankhā ñāṇa )
11. Wisdom Discharge ( Sankhārupekkhā Ðāa )

Because the practitioner has practiced the first insight wisdom thoroughly, the next six will also quickly develop. There are a few additional guidelines for these wisdoms, but we don't have enough time to explain them here.

Know and See Nirvana

After attaining these wisdoms, the practitioner continues the work of seeing the passing and passing of each act as they arise, with the desire to escape them, one will find that in the end all the actions are kill. The mind of the meditator directly knows and sees Nirvana - it is the complete consciousness of (immeasurable) Nirvana as the object.

When the mind sees Nirvana, the practitioner experiences the remaining five wisdoms together with the arising of the process of the mind path ( maggavīthi ). The year of wisdom is:

12. Tue Thuan Thu ( Anulama ñāṇa )
13. Tue Transfer Tribe ( Gotrabhù Ðāa )
14. Tue Dao ( Magga Ðāṇa )
15. Tue Fruit ( Phala Ðāa )
16. Tue Phan Phan ( Paccavekkhana ñāṇa )

The process of initiation through which this final insight arises has seven stages:

1. A mind-door adverting-consciousness arises seeing the phenomena as impermanent, suffering or non-self depending on how Tue-Discharge starts.

2. A javana-consciousness first arises (doing "preparatory work" - Parikamma ), seeing the actions in the same way. It maintains the continuity of mind  [18] .

3. A second run of mind- consciousness arises ("up-close" ), also seeing actions in the same way. 

4. A third javana - citta arises (" anuloma " ), also seeing actions in the same way. 

In fact, these three javana-cittas (preparation, onions, and things) are part of the twelfth wisdom - Tue Thuan Thu ( anuloma ñāṇa ).

Pros (things) according to what? Follow what has come first and follow what will come later. This wisdom according to the duties of seeing the truth in the eight insight insights has come before (from the Wisdom of Destruction to Insight), and it also follows the thirty-seven dharma teachings of the religious [19]  partaking in the enlightenment will come later. Tue Thuan Thu is the last wisdom with the acts as its object.

5. A fourth impartial citta arises with Nibbana as an object. This is the thirteenth wisdom, the Tue- Tanh Tue ( Gotrabhū ñāṇa ).

Although this mind knows (nirvana) Nirvana, it does not destroy the defilements, its task is to turn the mind from the mortal to the holy.

6. A fifth of javana-cittas arises, having Nibbana as an object. This is the fourteenth wisdom, which destroys the proper defilements - Wisdom ( Magga ñāṇa ).

7. The sixth and seventh mind-moments arise with nirvana as the object. They are the fifteenth wisdom - Tue Result ( Phala ñāṇa ).

Opinion ( Paccavekkhana )

Tue sixteenth and also the last wisdom is Counter-Wisdom. Tue this task to review the five French:

1. Rise of Wisdom
2. Rise of Wisdom
3. Rise of Nirvana
4. Review of defilements that have been destroyed
5. Rise of defilements that have not been destroyed [20] .

Thus practitioners have reached the Chief Justice position on the Four Noble Truths and have realized Nirvana on their own. With this realization, the practitioner's mind has been purified and free from all wrong views. If the practitioner continues in this way, maybe he will reach the Arahantship of fruit and enter Infinite Nirvana.

Of course there are many details about this practice of wisdom, but we have to skip it to make this explanation as brief as possible. The best way to learn about this practice is to take a meditation course with a qualified teacher because then one can learn more systematically step by step.

*

FAQ 7

Question 7.1:  What is the difference between saññākkhandha and saññākkhandha; What is between vedānakkhandha and vedāna?

Answer 7.1:  Eleven types of perception together are called aggregates. Eleven types of feeling together are called aggregates. What is eleven? Past, present, future, inside, outside, gross, subtle, inferior, noble, near and far. The five aggregates need to be understood in such a way. Can review the Aggregates ( Khandha Sutta ) in Samyutta Nikaya for more explanation.

Question 7.2.What  memory, speculation, and creativity belong to? They are part of the five aggregates, but why do they become dukkha?

Answer 7.2:  What is memory? If you remember the objects of meditation only, like the kasi hoặca or breath, then it is mindfulness ( sammā sati ). If you can see the materiality of paramattha nāma-rupa in the past, present and future together with their causes and see them as impermanent, suffering and non-self, this is also mindfulness. Mindfulness combined with Vipassana. This mindfulness has thirty-three coordinating minds, all together called the four aggregates ( nāmakkhandha ). Remember the Buddha, the Dharma and the monks ( Buddha, Dhamma, Sangha), and the offerings made in the past are also mindful. When one remembers actions that create kusala, there is also mindfulness, but it is not mindfulness when it creates akusala. These are unwholesome ideas, that is, ideas associated with akusala dhammas; they are also the four aggregates.

The aggregates whether good or unwholesome are also impermanent. As soon as birth, they immediately cease. They have to suffer continuously and endlessly so they call them suffering.

Question 7.3:  Which mental state does "catch the object" related?

A 7.3:  All cittas and cetasika cetasika catch the same object. Without objects, they (consciousness, mental states) cannot arise. The cittas and cittas which combine are subjects. The subject - ārammaṇika dhamma - cannot arise without an object (àrammana). Arammaṇika is dhamma catching the object. In other words, the legal subject knows an object. If there is no object that needs to be known, then there is no working method known. Different mental and mental groups capture different objects. There are eighty-nine types of consciousness and fifty-two types of mental states, all of which capture their respective objects. For example, cittas and vipākacittas with cittas (    Maggacitta - cetasika  and phalacitta - cetasika ) catch only one object, Nirvana. One mind meditates the breath and its mental states catch only one object, the form of the breath ( ānāpānā patibhāga nimitta ). Kasiṇa mind and mind meditates only to capture kasiṇa which is the object. All these are supramundane and rupa-cittas. Particularly sex education ( kāmāvacaracitta ) catch the different good and bad objects. If you want to know more about this issue, you should study the Abhidharma, more precisely, see the Ārammaṇa (object) of the Abhidhammattha Sangaha set of Abhidhammattha Sangaha .   

Question 7.4:  Does serving to monks (Sangha) affect your meditation? Does it depend on the individuals, or can we achieve a certain degree of concentration and then after working, it doesn't matter?

A 7.4:  In many discourses the Buddha often reprimanded bhikkhus for doing the following:

- Preferred work ( kammārāmatā )
- Preferred talk ( bhassārāmatā )
- Preferred sleep ( niddārāmatā )
- Preferred assemblies ( sanghaṇikārāmatā )
- No protection of apartments ( indriyesu agutta dvāratā )
- No moderation in eating ( bhojāne amattaññutā )
- Do not try to practice the Only-Quan with restraining sleep ( jāgariye ananuyuttā )
- Lazy do not practice the Only-Quan ( kusita, kosajja )

Therefore, if there is any work (practitioner) that needs to do for the Sangha or for oneself, then try to complete it as soon as possible to return to your meditation with a calm mind.

If the practitioner likes to work too much, it is an obstacle to meditation because strong and firm mindfulness on the object of meditation then is difficult to achieve. In general, liking to work will not create good concentration.

Question 7.5:  Can a person who practices meditation with bad intent benefit from gaining meditation? And also about a person who uses the money of monks [21]  for their personal purposes and does not think it is wrong to do so. When they attain meditation, does their mind or their views change?

A 7.5:  In this case you should distinguish between a layperson and a monk. If a bhikkhu has committed a sin ( āpatti ) then that is an obstacle to his attainment of meditation. For example, if they possess the Sangha's legal (four-use) items for personal use, then it will hinder the attainment of meditation, unless they correct that sin ( āpatti ). Meaning that he must return the items of value equivalent to the legal items (of the Sangha) that he used. Then he must confess before the Sangha or another Bhikkhu khưu. After repenting of your sins, if he acts only, he can attain meditation or virtue. And if not correct the error that he really attained meditation, then maybe he is not a real Bhikkhu khưu and therefore, that crime is not a crime.

For people at home, pure moral conduct is also needed. And it is very good if they purify their precepts before meditating, that is, if they take the five precepts or the eight precepts. By observing the precepts, while meditating, their moral conduct is pure, they can attain meditation, even though before meditation they were bad. For example, in the Dhammapada, there is a story about the female servant Khujjuttarā . She was the maid of Sāmāvatī - Queen of King Udena. Everyday King Udena gave her eight gold coins to buy flowers for the queen, but she bought only four and took four for herself. One day, the Buddha joined them to attend a monk at the florist's house. Khujjuttarā     helping the florist offer food to the monks. After the meal, the Buddha preached. During that legal period, Khujjuttarā was ashamed of having stolen money and decided not to act like that from now on. Her decision is an example of the precepts that were purified while listening to the dharma. After listening to the end of the dharma and meditating mind, Khujjuttarā became a monk . From there, she bought flowers with all the money the king gave. When giving flowers to Queen Samàvatì, the queen was surprised to see more flowers than usual. Khujjuttarā immediately told all       [22] .

Also consider the case of Angulimāla . Before becoming a Bhikkhu, he was a notorious murderer. But when he was a bhikkhu, he purified his conduct and diligently practiced meditation. So He has attained Arahantship. 

It should be noted here that in samsara, everyone has created good and bad karma. No one is free of bad karma. But if they purify their virtues in your meditation, these evil deeds before unstoppable proving their meditation [23] . However, that is only when the previous negative karma does not belong to one of the five karmic phenomena ( anantariya kamma ) [24] . Five career-indirect career is: kill his father, kill his mother, kill an A-la-Han, with malicious intent to make a Buddha bleed, causing divisions in the Sangha.

If one has committed one of these bad karma, it is not possible to attain meditation or virtue and result, as in the case of King Ajātasattu ( Arhat ). King Ajātasattu had enough pàrami to become an Entering One after hearing the Sutta Sutta ( Sāmaññaphala Sutta ). But because he killed his father, King Bimbisàra, that did not happen.    

You ask, then after the meditation, the mind of such people or their opinions have changed. We know that meditation can eliminate hindrance for a long time, that is, if they meditate for one hour then during that time they will not arise. When they come to meditate, the hindrances can return due to unreasonable volition. So we cannot say for sure whether such a person's mind will change or not with meditation. We can only say that as long as they remain in the stage of meditation then all the hindrances do not arise, that's all [25] .

There are also exceptions, such as the case of Elder Mahānāga   [26] . Although he has been practicing Only for over sixty years, he is still a common man ( puthujjana ). However, due to his solid practice of Avalokiteshvara, no defilements appeared during those sixty years. Precisely because of this, he thought he was an Arhat. But one of his disciples, the Arahant Dhammadinna , knew and indirectly helped him to realize that. When Elder Mahānāga realized that he was still a mortal, he proceeded to Vipassanā and a few minutes later he attained Arahantship. But this is a very rare case.      

Another point you also need to remember, he is an adept learned ( pariyatti ) as well as legal practice ( paipipatti ). In addition, he was a Zen master ( kammaṭṭhānācariya ), who had many Arhats, like Dhammadinna, who was his disciple. Although he is proficient in the Only-Quan, there are still misunderstandings still arising in the mind due to some similarity in the experiences. Therefore, if you think about yourself that "we have reached first meditation" etc., you should review your experience holistically over many days, even months. Why? If it is  jhāna  or vipassanā  indeed, they are beneficial to the practitioner, because meditation or insight can help you reach the true "Nirvana", which is the "Pure Land" [27]  of the Theravāda Buddhist tradition . But "artificial meditation" and "artificial insight" cannot give rise to these benefits. 

So we would like to suggest that you do not tell others "I have acquired first-hand meditation", etc. so early, because there may be someone who will not believe you. It is also possible that your experience is real, but it may not be, like Elder Mahānāga . You should be aware of this issue. 

Question 7.6:  What is the difference between rupa rupa and rupa rupa (paramattharūpa)?

A 7.6: Rūpakalāpa are small elements. When practitioners analyze those small elements they see the base material ( paramattharūpa ). In a synthesis of colors there are at least eight types of materiality: earth, water, wind, fire, color, smell, taste and nutrients. These eight types of materiality are paramattha dhammas. In some of the rupas there is another ninth rupa, the rupa rupa ( jīvita rupa ) and in others, the tenth rupa is the rupa ( bhāva rūpa ) or the rupa rupa ( pasādarūpa ). Eight, nine or ten types of materiality are all base material colors.  

Question 7.7:  When a practitioner can see the aggregate of rupas or base materiality, will his mind (citta) and knowledge (diṭṭhi) change?

A 7.7:  When a practitioner with vipassana sees the ultimate rupas in every aggregate of colors then his mind and mind will change but only temporarily because vipassana (wisdom) eliminates wrong view and defilements only in another moment. The Holy Path ( ariyamagga ) in each new phase completely destroyed the wrong views and other afflictions.

Question 7.8: How to  purify the mind (cittavisuddhi)? What types of defilements (kilesa) are eliminated by concentration?

Answer 7.8: The  practice of concentration is directly confronting the five hindrances. The concentration and concentration of first meditation eliminate the five hindrances for a long time. The concentration of the second jhana eliminates the range ( vitakka ) and the four ( vicāra ). The concentration of meditation eliminates Hy ( pīti ). Fourth meditation eliminates peanuts ( sukha ). In this way, the mind is purified by concentration and therefore also called the mind purity.

Question 7.9: How does  Vipassanā purify knowledge (diṭṭhi visuddhi)? What types of defilements are eliminated by vipassana (insight)?

Answer 7.9:  Before seeing the ultimate identity as well as the causes and their impermanence, suffering and non-self, a practitioner may have wrong views or wrong views as "these are men, women, mothers, father, self, etc. "But when he saw it clearly this wrong view was temporarily eliminated. Why is it excluded? Because he sees that there are only nama-base and their causes. He also saw that as soon as they arise, they immediately cease, which is their impermanence. They are always subject to such cessation and destruction, so their nature is suffering. There is no self in nama and their causes so their nature is egolessness. This is vipassanā vipassana . It is this right view ( sammā diṭṭhi ) that eliminates wrong views ( micchā diṭṭhi)). Insight also eliminates disturbing emotions such as craving and mindfulness, which are "accomplices" with wrong view. Therefore, while a vipassanà is practiced, the right view is present but only temporarily, because when he stops meditating, the wrong view will reappear due to his inconvenience ( ayonisomanasikāra ). At that time he thought "this is a man, a woman, a mother, a father, an ego, etc ..." and the combined afflictions such as craving, aversion, and aversion will also arise. When he returned to Vipassana meditation, this wrong view disappeared. Therefore, vipassana only temporarily eliminates wrong views and disturbing emotions. However, when one reaches the path and the result, the Path of Wisdom ( magga ñāṇa ) will completely destroy those wrong views and other afflictions completely, one at a time.

Question 7.10:  What is the difference between mind and mind?

Answer 7.10:  The citta is the citta, but in cittavisuddhi , it specifically refers to one mind, such as upacāra samādhi citta or an only mind-meditation ( appanā jhāna citta ). Diṭṭhi means wrong view and is a mental state ( cetasika ). This mental state arises together with the four mental factors of attachment. A center of attachment ( lobhamūlacitta ) either in conjunction with wrong view, or in conjunction with conceit.    

The wrong view here is the fall ( attasaññā ). There are two types of ego:

1. the common idea of ​​the world ( loka sañsaññā attavāda ). This type of wrong view is present as a consequence of custom, believing that there are men, women, fathers, mothers, etc.

2. The ants ( atta diṭṭhi ). This is a kind of wrong view present as a consequence of craving ( taṇhā ), thought that there is an indestructible self ( atta ), and that the indestructible self created by a creator ( paramatta ). out.

There is really no self in thirty-one states but only nama-rupa and their causes. That identity is also impermanent, suffering and non-self. Apart from these thirty-one realms, there is no self. This insight is called vipassanā sammā diṭṭhi . It temporarily defeats wrong views, including the wrong view of self. But only the moral position ( magga ñāṇa ), which is the right view of the Holy Path ( magga samāa diṭṭhi ), completely destroys the wrong view. Thus, we really have three types of ants: wrong view ( micchā diṭṭhi ); Chief Justice of insight ( vipassanā sammā diṭṭthi ), also known as right view ( lokiya sammā dṭṭhi ); Chief Justice of the Noble View ( magga sammā diṭṭhi)), also called right view super world ( lokuttara sammā diṭṭhi ).

The Sutta Brahmajāla Sutta (The Sutta of the Virtue . D1) discusses all the sixty-two wrong views currently present. All wrong views are arranged under the category of wrong views about the self, also known as "body comments" ( sakkāya diṭṭhi ). Self ( sakkāya ) is the five aggregates, so the idea of ​​seeing the five aggregates is as a self. There are also many types of right view, such true views are called right view on the Four Noble Truths ( catusacca sammā diṭṭthi ):  

- Right Aspiration meditation ( jhāna sammā diṭṭhi ): meditation combined with meditation.
- Right view distinguishes nama-rupa ( nāma-rupa pariggha sammā diṭṭhi ): the mind (mind) of mind and matter.
- Right understanding about karma and karma ( kammassakatā sammā diṭṭhi ): the position belongs to the predestination.
- Right understanding ( vipassanā sammā diṭṭhi ): insight ( insight ) of the impermanence, suffering and non-self of nama-rupas and their causes.
- Right view Saints ( magga sammā diṭṭhi ): about Nirvana.
- Right View of the Fruits ( phala sammā diṭṭhi ): the position of Nirvana.

Question 7.11:  How should meditators behave as their intention (yoniso manasikāra) in their daily lives and in their samatha vipassanā?

A 7.11:  As the most effective argument is insight. If you practice up to the level of vipassanā ( vipassanā ), you will have the most effective kind of intention. Thus, if you practice vipassana in everyday life, that vipassana will produce good results, such as virtue and nirvana. If you cannot practice to the point of enlightenment, you should consider the fact that compounded phenomena are impermanent ( sabbe saṅkhāra anicca ). This is also a logical effect but very weak and only indirect personality.

You can also practice the four bhikkhus ( brahmavihāra ), especially the discharge of rupas ( upekkhābrahmavihāra ). That is the kind of volition as the most advanced reason, because the practice of discharging offenses is to see the law of karma in the spirit of " sabbe sattā kammassakā " (all sentient beings are masters of their karma). Sometimes you can also reflect on the consequences of unreasonable intent. The absurd intention makes many unwholesome actions happen. These unwholesome actions will create endless suffering in the four evil paths ( apāya ). Understanding this is justified. You should practice this often in your daily life.

Question 7.12:  What is the difference between the intention (manasikāra) and the practice of the seven factors of awareness (bojjhanga)?

Answer 7.12:  When you practice That Giac Chi Chi, your volition usually leads to the thirty-four mental states. Sometimes thirty-four mental factors are also known as vipassana, because in those thirty-four mental states, paññā is the main factor.

Here, you should know three types of implications related to this content.

1. Volition matter as basic human subjects ( ārammana patipadaka manasikara )
2. Volition matter as basic human mental processes ( vithi patipadaka manasikara )
3. Volition matter as fundamental reasons for javana ( javana paṭipādaka manasikāra ).

The volition as the basic personality for the object is the mental state. Its mission is to make the object clear to the mind of the practitioner.

The author says that the basic cause for the process of mind is the five sense- door adverting- consciousness ( pañcadvārāvajjana ) in the mind- door process ( pañcadvāravīthi ). Its task is to give all of the five-door process the ability to capture its corresponding object.

The idea of ​​counting as the basic cause for the speed of cittas is the mind- door adverting-consciousness ( manodvārāvajjana ) in the mind- door process ( manodvārāvīthi ) and deciding mind ( voṭṭhapana ) in the mind-door process. In this case, the intention is either rational, or non-rational. Its mission is to make the javana run . If that is the case, the speed will be good for mortals ( puthujjana ) and the friends ( sekkha ). As for the A-la-Han, it is only interaction ( kiriya ). When working as absurdly, the javana-citta is always akusala, something that cannot happen in the Arhats.

Question 7.13:  Can the Zen master please explain with the diagram? In this meditation system, is it necessary to practice more than thirty types of meditation headings (kammaṭṭhāna)? What is the benefit of doing so?

A 7.13:  We are not interested in diagrams. It is based on the type of diagram that a teacher, who is very interested in diagrams, draws.

At the Pa-Auk meditation center, we teach various types of samatha meditation for those who want to practice them. If they do not want to practice all of these but only one, such as reciting the breath, then we just teach them to meditate. Once they have meditated, we systematically direct them to insight.

During the Only practice, there may sometimes be hindrances such as craving ( rāga ), anger ( dosa ) and rambling thoughts ( vitakka  ) interfering with your meditation and vipassana. The following meditation topics are considered to be the most effective weapons for eliminating those.

In the Meghiya Sutta, the Buddha advised:

Asubhā bhāvetabbā rāgassa pahānāya (Practitioner should meditate (contemplation) impure to eliminate craving).

Mettā bhāvetabbā byāpādassa pahānāya (Practitioner should meditate on loving kindness to eliminate the yard).

Ānāpānassati bhavetabbā vitakkupacchedāya. (Practitioners should practice mindfulness of breathing to eliminate rambling thoughts).

Moreover, a fixed mind can see paramattha dhammas as they really are. In the legal practice, eight evidence meditation ( samāpatti ) is considered very high and strong, so, those who want to practice eight meditation thoroughly, we will also teach meditation kasiṇa. If you want to understand the diagram completely, you need to practice the Quan-Quán until the Paths - Wisdom. Only then will you fully understand the diagram.

Why are we not interested in diagrams? Because, actually, it is not enough to cover the entire system on one page. We have explained the whole system on more than three thousand and six hundred pages in Burma. A single page is not enough way.

Question 7.14: Can  a mind of anger create many generations of rupas produced by the weather (utuja ajaṭṭhamaka kalāpa) and make the eyes glow?

A 7.14:  When saying "a mind creates light" is just metaphorical, because actually, in addition to the mind of kittis ( paṭisandhi citta ), all cittas which arise arise depending on the mind-consciousness (color of the left) tim - hadayavatthu ) produces rupas produced by the mind of birth ( cittajakalāpa ). Among these aggregate colors there is always color ( vaṇṇa ). This color will be brighter if the mind is a vipassana or vipassana meditation only. This has been mentioned by the Pali texts , the Commentaries and the Commentary. However, those sources did not say that the rupa produced by the mind produced by a vipassana mind also emits light.  

Question 7.15:  Does the mind see seeing its own rupa which is included in nama? Is it told in wisdom?

A 7.15:  Yes, that mind sees [28] . You can see this at every stage of insight, especially at the stage of Wisdom ( abortion ) ( bhanga ñāṇa ). In the Pure Land, there is a saying:

" Ñātañca ñāṇañca vipassati " (We have to practice insight on both "knowledge" - ñāta and mind (omniscience) - Ðāṇa)    [29]

The "knowledge" here is the five aggregates and their causes, which must be known with vipassana. "Tri" (knowledge) means the insight that knows the impermanence, suffering and non-self of the five aggregates and their causes, ie the dhammas ( saṅkhāra dhamma ). Insight is wisdom, the right view. Usually the Chief Justice of Insight arises with thirty-three or thirty-two mental states, thus becoming thirty-four or thirty-three mental states. They are called vipassana and also nomenclature because they tend to lean towards the object here which is the impermanence, suffering and non-self of acts.

Why do you need to see that vipassana itself is impermanent, suffering and non-self? Because some practitioners may ask or think, whether this vipassana is ordinary or impermanent, lost or miserable, falls or no-self. To answer this question, you need to see the process of vipassana itself by being impermanent, suffering and non-self, in particular the thirty-four mental states of consciousness in every moment of the cittas of cittas, led by vipassana. murderous Moreover, some practitioners may become proud because they can practice Vipassana well and succeed. It is because to eliminate and prevent these defilements you need to see the insight knowledge or the process of vipassanā in itself as impermanent, miserable and non-self.

Question 7.16:  How to overcome the state of dislike and boredom during long periods of meditation or being alone in the wilderness? Is this type of mind an unwholesome dharma?

A 7.16:  This state of mind is called kosajja and is often considered an unwholesome dharma associated with greed or hatred, etc. This state of mind arises because of unreasonable intentions. If one's unreasonable volition is transformed and replaced by volitional one, one may succeed in meditation.

To overcome this state of mind one must occasionally recall that the success of our Bodhisattva Sakyamuni is due to his perseverance. Practitioners should also remember the stories of the Arahants who have struggled with thousands of difficulties in how to succeed in their meditation, in the end to attain the Arahantship. No one who makes no effort can achieve success. Especially in meditation perseverance is essential. As reasoning is also very important. Practitioners must try to influence the nature of impermanence, suffering and non-self in compounded phenomena. If so, one day the practitioner will succeed.

Question 7.17:  Can the Zen master rejoice for an example of a wish that cannot be accompanied by ignorance, love and attachment?

Answer 7.17:  If you practice insight while performing akusala deeds and see the impermanence, suffering and non-self nature of those akusala dhammas, ignorance, craving and attachment do not arise. If you cannot practice vipassana (while doing good deeds), then make the following vow:

" Idaṃ me puññāṃ Nībbānassa paccayo hotu. "
(May this blessing be an assistance for the attainment of Nibbana)

Question 7.18:  If the five aggregates are non-self, then White Sir, who is the sermon? In other words, if the five aggregates are non-self, there is no Sayadaw (only Zen master Pa-Auk) who is giving the sermon. So, what is the relationship between the five aggregates and the self?

A 7.18:  There are two types of truth: the institutional truth ( sammuti sacca ) and the truth according to the base ( paramattha sacca ).

You should clearly distinguish between these two types of truth. according to the institutional reality, there is Buddha, there is Sayadaw, there is a father, there is a mother, etc. But according to the ultimate truth or ultimate truth there is no Buddha, no Sayadaw, no father, no mother. , etc. This can be seen if you have strong insight. If you look at the Buddha with vipassana, you only see nama-rupa, the five aggregates. The five aggregates or nama-rupas are impermanent, suffering and non-self. There is no self. Also, if you look at me or at someone with vipassana, you see only nama-rupa, the five aggregates, all of which are impermanent, suffering and non-self. In other words, there is no Buddha, no Sayadaw, no father, no mother, etc. There are only the five aggregates and their causes, collectively called acts. So, these actions are talking about other actions, sometimes on Nirvana. Absolutely no self. So, how do we talk about correlation?

For example, if someone asked you "long or short rabbit horn", how would you answer? Or if they ask "black or white turtle fur," how would you answer? If the self is not real, we cannot talk about the relationship between it and the five aggregates. Even the Buddha did not answer this kind of question. Why? If you say "long horned rabbit", it means that you accept horned rabbit. And if you say "short horned rabbit", it means the same thing. Or if you say "black fur tortoise" or "white" then it's like accepting a feathered turtle! Also, if the Buddha says the five aggregates and the self are related, or not related, it means that he has accepted a self. That is why Buddha did not answer this kind of question. So, We would like to suggest that you try to meditate to the point of vipassanà. Only then can you eliminate the wrong view of this self.

Question 7.19:  The Buddha taught the bhikkhus the "Snake Mantra" (Mantra). Is reading the Mantra the same as loving kindness meditation? Is chanting a tradition of Brahmin introduced to Buddhism?

A 7.19:  What is the mantra? What is "Snake Mantra"? We do not know if the mantras were transmitted from Hinduism or not. But in the Sutta Pitaka ( Theravāda ) there is a sutta of Protection ( Paritta Sutta ) called Khandha Paritta   [30] . The Buddha taught this protectorate so that the bhikkhus recite it daily. There is a law ( vinaya ) that states if a bhikkhu or bhikkhuni stays in a forest and forgets to recite this protection at least once a day, he or she will be considered to have committed a crime.

Once, at the time of the Buddha, a bhikkhu was staying in the forest when he was bitten by a poisonous snake. Because of this event, the Buddha taught the  Khandha Paritta Sutta. The purpose of this Protection Sutta is the same as loving-kindness meditation. The Sutta offers different ways to extend compassion to different types of snakes and dragons. There is also a confirmation of the truth regarding the Three Jewels and the virtues of Buddha and the Arahantship. We will chant this Sutta of Protection tonight. It is very powerful. You can call it the "Snake Spell". The name is not very important. You can call it anything you like. There are a number of monks in Burma who use this Protection Mantra to chant those who have been bitten by poisonous snakes. When they chant this Protection Technique many times and when the victim drinks water and chant it, the venom gradually disappears. Usually they recover, but not in all cases. The Buddha taught this protectorate so that the monks prevent poisonous snakes. If they chant with devotion and openness to all sentient beings, including snakes, then there is no danger. If you still take precepts seriously, then no harm can happen to them.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.