PART I: ALL ORIGINAL Suttas (Sabbasava Sutta – M2). We hear like this. Once the Buddha was staying at Jetavana Vihara, a temple built by Anāthapindika in the forest of Prince Jeta, near the city of Sāvatthi. There the Blessed One called to the bhikkhus: - "Bhikkhus!" The bhikkhus replied to the Blessed One: "Venerable One!" And the World-Honored One said thus: - "Monks, today the Tathagata will teach you the method called protection[1] from taints. Listen and consider carefully, the Tathagata will speak." "Yes, venerable sir," replied the bhikkhus. Then the World-Honored One said as follows: – “Bhikkhus, the Tathagata says that there is the eradication of taints or for people to know and see; not to those who do not know and cannot see. And, bhikkhus, by knowing what, by seeing, The Tathagata says that there is the elimination of the taints? There is rational attention (yoniso manasikāra) and there is unwise attention (ayoniso manasikāra). Hey bhikkhus! For a person whose mind is not as logical, the gonorrhea or unborn will arise and the gonorrhea or already born will increase more and more; and, bhikkhus, for a person with right attention, the cankers that have not yet arisen will not arise and the cankers that have arisen are eliminated. “Bhikkhus, There are contrabands that must be abandoned by Knowledge. There are contraband or must be eliminated by the Protection Department. There are contraband or must by Tho Use to eliminate. There are contraband or must be eliminated by Kham Nhan. There are contraband or right by Avoidance to eliminate. There are gonorrhea or must be eliminated by Exclusion. There are contraband or must be eliminated by the practice.” DISASTER BY KNOWLEDGE (Dassanā pahātabbā) “And, bhikkhus, what is the contraband or need to by tri view to eliminate? Here, bhikkhus, there are ordinary people[2] who do not hear, do not see the Noble Ones, are not well versed in the Dharma of the Noble Ones (ariya), do not practice the Dharma of the Noble Ones, do not see the True Ones. Saappurisa, not mastering the dhammas of sages, not practicing the dharmas of the sages - thus not knowing things that need attention, not knowing things that don't need attention, thus paying attention to things. dhammas should not be attentive, and dhammas should not be attentive. “And how, bhikkhus, are things that should not need attention, but he does? The Bhikkhu khưu, for the dharma, while paying attention, the sex gonorrhea has not yet arisen, the sex gonorrhea has arisen more and more growth; or unborn organic cankers are arisen and the already born gonorrhea grow more and more; or the unborn canker of ignorance arises, and the arisen canker of ignorance increases further - These are things that he should not have noticed but he does. "And what, bhikkhus, are things that should be attentive to him, but he doesn't? The bhikkhus, for the dharma, while paying attention, the sex gonorrhea has not arisen, the sex gonorrhea has been eradicated; or the unborn canon does not arise and the born canker is eradicated; or the unborn canker of ignorance does not arise, and the arising canker of ignorance is eradicated - These are the dhammas that should have been attended to but he did not. “By noticing the dhammas that should not be noticed, and by not paying attention to the dhammas that ought to be attentive, the taints that have not yet arisen arise, and the taints that have arisen increase further. “His mind is not right like this: Am I in the past tense? Or are we not in the past tense? What was I (what species) in the past? What was I like (shape) in the past? What were we before and what have we become in the past? Will I be present in the future? Or will I not be present in the future? What will we be (what species) in the future? What will we look like (shape) in the future? What will we be before and what will we become in the future? Or does he doubt himself in the present time, thinking: I am present (in the present)? Or am I not present? What am I? How am I (shape)? Where do these beings come from? Then where will you go? "For such a person whose intention is not righteous, one of these six wrong views will arise in him: 'I have a self', this wrong view arises in him as true, as real. Or "I have no self", This wrong view arises in him as true, as real. Or "Due to the self I perceive the self", this wrong view arises in him as true, as real. Or "Because of the self I perceive the absence of self", this wrong view arises in him as true, as real. Or "Due to the absence of self, I perceive self," this wrong view arises in him as true, as real. Or, again, this wrong view arises in him as it truly is, as it really is: "It is this self of mine that speaks, feels, experiences and enjoys the results of good and bad kamma, at this time, at other times; this very self of mine is permanent, solid, eternal, unaffected by impermanence, and it is as permanent as permanence itself. “This, bhikkhus, is called wrong view, view of the forest, view of the wilderness, view of conflict, view of contention, and view of debauchery. Bhikkhus, bound by this view of fetter, Ordinary people of little hearing are not liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. Indeed, the Tathagata says that he is not free from suffering. “But, bhikkhus, a learned noble disciple - has an audience with the Noble Ones, is well-versed in the Dharma of the Noble Ones, practices in the Dharma of the Noble Ones; To be able to see the True Men, to master the Dharma of the True Men, to practice the Dharma of the True Men, to understand and understand which dharmas need attention and which things are not. Because he understands the dhammas to be attended to and the dhammas not to be attended to, he does not notice the dhammas that are not to be noticed, and notices the dhammas that need attention. “And what, bhikkhus, are things that do not need attention and that he does not pay attention to? The Bhikkhu khưu, for the dharma, while attention, sex gonorrhea has not yet arisen, sex gonorrhea has been born more and more growth; or unborn gonorrhea will arise, gonorrhea was born more and more growth; or the unborn canker of ignorance will arise, the arisen canker of ignorance will increase further - These are things that do not need attention, and he does not pay attention. “And what, bhikkhus, are things to be noticed and he pays attention to? The bhikkhus, for the dharma, while paying attention, the sex gonorrhea will not arise, the sex gonorrhea has been eradicated; or unborn gonorrhea will not arise; or contraband that has been born is eradicated; or ignorance cankers that have not yet arisen will not arise, ignorance cankers that have arisen are eradicated - These are things to be attentive to, and he pays attention to. “By not paying attention to things that are not to be noticed, and by being attentive to things that are to be noticed, his unborn or unborn cankers do not arise, and his arising or arising is eradicated. "He has the right mind like this: 'This is Suffering'; He acts righteously thus: 'This is the cause of suffering'; He has the right mind like this: 'This is the cessation of suffering'; He righteously intends thus: 'This is the Path leading to the cessation of suffering'. In such righteous attention, his three fetters are abandoned. These are personal views, skepticism, and precepts. "Bhikkhus, these are called cankers or must be abandoned by knowledge." Elimination by Protection (Saṃvara pahātabba) “And what, bhikkhus, are the defilements or should be eliminated by protection? “Here, bhikkhus, a bhikkhu who is fully aware[3] lives guardedly with guarding the eye-sense. Bhikkhus, by living guardedly with such protection of the eye-sense, the taints or defilements and the heat of the brain may arise, now, by living guarded with such guarding of the eye-sense, the taints or lapses This damage and brain heat no longer arises. “Truthful, righteous awareness, he lives protection with atrium protection. Bhikkhus, by living guardedly with ear-sense protection, taints or damage and heat of the brain may arise, now by living guarded with such protection of the ear-sense, the defilements or harms and this brain heat no longer arises. “Truly rightly enlightened, he lives guardingly with the protection of billions of faculties. Bhikkhus, by living guardedly with such protection, defilements and defilements and heat of the mind may arise, now, by living protectively with such protection of the senses, the taints or lapses This damage and brain heat no longer arises. "Truly righteously enlightened, he lives guarded with true protection. Bhikkhus, by living guardedly with such defence, defilements or damage and heat of the heart may arise, now, by living protectively with such defence, these defilements or defilements and these brain heat no longer arise. “Truly rightly enlightened, he lives guardingly with the protection of the body-sense. Bhikkhus, by living guardedly with guarding of the body-sense, the defilements or damage and the heat of the mind may arise, now by living guarded with the protection of the body-sense, the taints or harms and heat This brain no longer starts up. "Truly righteously aware, he lives guardingly with the protection of the mind-base. Bhikkhus, by living guardedly with guarding of the mind-faculty, defilements or damage and heat of the heart may arise, now, by living guarded with guarding of the mind-sense, the defilements or harms and This brain heat no longer arises.” [4] "Bhikkhus, whatever defilements and malaise and heat of the heart that arise from living without defense with the defense of the senses, can become destructive and ferocious, now, by living on protection with the protection of the premises, these gonorrhea do not become destructive and heart-warming anymore. "This, bhikkhus, is called the defilements or must be abandoned by protection." Paisevanā pahātabbā (Paisevanā pahātabbā) “And what, bhikkhus, are the taints that should be eradicated by right use? “Here, bhikkhus, a bhikkhu who is truly enlightened, wears clothes only to ward off heat and cold, from flies, mosquitoes, wind, the heat of the sun, and the touch of insects. sterility, only for the purpose of covering up the nakedness. “Truly rightly enlightened, he consumes alms food not for fun, not for greed, not for decoration, not to beautify his body, but only for the sake of support and nourishment. this body, keeping it from harm, in order to support the holy life, thinking, "In this way, we will get rid of old feelings (hungry) and not allow new feelings to arise (due to overeating) so we will live error-free and at peace. “Truly fully enlightened, he uses his dwelling place to prevent heat and cold, to prevent flies, mosquitoes, wind, the heat of the sun, and the touch of insects, to eliminate the harshness of the weather. , and only for the purpose of living a peaceful solitary life. “Truly fully enlightened, he takes medicine to cure illness only to stop the painful sensations that have arisen, and to be healthy and peaceful. "Bhikkhus, what cankers or defilements and heat of heart may arise through improper use of feeling, now, through such right use of feeling, such destructive or destructive and heart-warming passions no longer arise. again". [5] "Bhikkhus, these are called cankers or must be eliminated by right life. "Adhivāsanā pahātabbā (Adhivāsanā pahātabbā) "And what, bhikkhus, are the defilements that must be eradicated by patience? “Here, bhikkhus, a bhikkhu who is rightly aware of killing, lives patiently with heat, cold, hunger, and thirst. “He is one who lives patiently with flies, mosquitoes, wind, the heat of the sun, the touch of insects, and is patient with bodily sensations, painful, severe, stinging, aching, and unsatisfying. happy, disinterested, dumbfounded. “Bhikkhus, those defilements that arise through impatience, which can become destructive and ardent, now, through such patience, no longer become destructive and ardent. . "Bhikkhus, these are called the defilements or must be abandoned by patience." Cessation by Avoidance (Parivajjanā pahātabba) “And what, bhikkhus, are the defilements that are due to avoidance? "Here, Bhikkhus, a bhikkhu who is truly enlightened, avoids wild elephants, avoids fierce horses, avoids wild oxen, avoids fierce dogs, avoids rattlesnakes, stumps, thorns, pits, precipices, Manure pits, slimy ponds. He meditates righteously, avoiding unworthy seats, or socializing with evil friends, for if he does, his well-placed companions of the holy life will suspect evil. “Bhikkhus, those defilements that arise through not avoiding, can become destructive and heart-warming, now, through such avoidance, they no longer become destructive and heart-warming. . "Bhikkhus, these are called the defilements or are to be abandoned by avoidance." VINODANA pahātabbā “And what, bhikkhus, are the taints that are or must be eliminated by the cessation of cessation? “Here, bhikkhus, a righteous bhikkhu contemplates, not accept a desire has arisen; he gets rid of it, annihilates it, puts an end to it, annihilates it. He does not accept that a mindfulness has arisen; he gets rid of it, annihilates it, puts an end to it, annihilates it. He does not accept a harmful thought has arisen; he gets rid of it, annihilates it, puts an end to it, annihilates it. He does not accept the evil unwholesome dharmas whenever they arise; he gets rid of it, annihilates it, puts an end to it, annihilates it. "Bhikkhus, those taints that arise through not being eradicated, can become destructive and heart-warming, now, by having thus eliminated, they no longer become destructive and heart-warming. . "Bhikkhus, these are called the defilements or are to be eliminated through the cessation of." Exclusion by Training (Bhāvanā pahātabbā) “And what, bhikkhus, are the contrabands that are due to the practice of abandonment? “Here, bhikkhus, the true Bhikkhu khưu contemplation, practice Mindfulness Enlightenment Chi, y keep away from, away from greed, cessation, towards giving up; righteous contemplation, he practices Trach Phap Giac Chi, y keep away from, separate from greed, destroy, towards giving up; righteous contemplation, he practices Tinh Tinh Giac Chi, y keep away from, separate from greed, destroy, towards giving up; righteous contemplation, he practices Hy Giac Chi, y keep away from it, away from greed, cessation, towards giving up; righteous contemplation, he practices An Tinh Giac Chi, he is far away from, dissociated, annihilated, towards giving up; righteous contemplation, he cultivates the Chi Chi, y just away from it, away from greed, on cessation, towards giving up; Righteous contemplation, he cultivates Equanimity, he stays far away from, dispassionate, annihilates, towards renunciation. “Bhikkhus, those defilements that arise from not practicing can become destructive and ardent, now, by training like this, These gonorrhea no longer become destructive and heart-warming. “Bhikkhus, these are called the defilements or are to be abandoned by training. "Bhikkhus, for a bhikkhu, when certain defilements which need to be eradicated by knowledge (the supramundane path), have been eliminated by knowledge; any contraband that needs to be eliminated by protection has been eliminated by protection; the gonorrhea or which should be due to the real life use of the exclusion has been eliminated by the right life use; which gonorrhea needs to be eliminated by patience, has been eliminated by patience; the contraband or which should be by avoidance has been eliminated by avoidance; which gonorrhea or need to be eliminated by eradication, has been eliminated by eradication; which defilements which are necessary by practice to be eradicated have been eliminated by practice - thus, bhikkhus, that bhikkhu is called: 'The bhikkhu lives in defense with protection from all taints; he has cut off craving, has cut off all fetters and, by mastering pride, has put an end to suffering'.” Such is the Buddha. Those Bhikkhus rejoiced and believed in the Buddha's teaching: "Whose mind has reached the Peak of Perfection In the Dharma of the Seven Factors of Enlightenment; Rejoice in detachment, Do not hold on to anything, Gonorrhea or have ended. With wisdom illuminating Nirvana he attains, Even in this life." EXPLANATION IN THE SPIRIT OF COMMENTARY This Commentary on All Piracy OR All Piracy Sutras (Sabbāsava Sutta) was preached by the Buddha at Sāvatthi, while he was staying at Jetavana temple owned by him. Level of Solitude (Anāthapiṇdika) built in the forest of Prince Ky Da (Jeta). When commenting on the situation of sutra doctrine, Professor Buddhaghosa (Buddha-Yin) has made extremely interesting comments. His remarks often tend to be expansive and interesting in their own right in the scriptures. However, for the purposes of this treatise, we will only mention a few relevant points. For example, when commenting on the city of Sāvatthi, he said that the reason Sāvatthi (name) was given that name was because it was a city where one could find everything. – 'Sabbāni atthi iti Sāvatthi' – 'Everything is found here' – hence the name 'Sāvatthi' (Everything is found). Similarly, in commenting on Jeta and Anāthapiṇdika, His Holiness asked, "Why do their names appear in the canon as if they should be so ceremonially chanted?" And then He answered himself, doing so also for the benefit of posterity: “Puññakāmānaṃ diṭṭhānugati apajjanatthāya” – is intended to encourage and set a “noble example” for those who are seeking to build up merit in the future. “When preaching this Sutra, why did the Buddha say, 'Bhikkhus, now the Tathagata will teach you the method called the protection of all taints.' This is to exert influence on those bhikkhus, that is, to begin with the cleansing of their minds of impurities, to settle them on the Noble Path leading to the complete eradication of taints. Here, 'Dharma-door protection from contraband' means the technique - which in itself acts as a protection - aimed at eliminating all contraband. In other words, it is the means by which defilements are swept away and put away in such a way that they are destroyed, eliminated, and never arise again, as is implied by words such as: extinguished , irreversible, etc. What is meant here is an effective and practical means. “Here, taint (āsava) means whatever is flowing. As the Sutra says, it oozes out, oozes out from the senses, that is, it oozes out from the eyes, ears, nose, tongue, body, and mind. In the form of internal phenomena, that is, mental states, it flows until it reaches the state of transformation (Gotraphu: transition from mortal to divine) - the threshold to enter the Supramundane Mind Path. And in the form of external phenomena, or in other words the realms of existence, it flows to all the ends of the universe. Hence it is called contraband. What I mean here is contraband or pervasive; that is, it brings these states of mind, as well as the outer world dimensions, into its own scale. As such, it is denoted by the property of wetting everything. "Again, contraband also means something that has been fermented for too long, like alcohol, etc.. Thus, since it is a fermented substance, it is called contraband. In the world, fermented products such as wine etc. need to be understood as alcoholic beverages. In the same way, that which is in the process of spiritual fermentation (in the sense of debauchery) age long, is called gonorrhea. It is in this text that the Buddha teaches: 'Bhikkhus, the beginning of ignorance is inconceivable. No one can say that before this ignorance there is no ignorance.' “Furthermore, whatever expands or lengthens is defilement, in that elongation perpetuates the suffering process of samsara. In the definitions of pirated or just mentioned, the first definition, gonorrhea or symbolizes affliction; second, contraband or symbolizes karma (kamma). Gonorrhea or not only denotes afflictions and karma, but it also means forms of suffering and unhappiness, as implied in the third definition. “In some suttas, it is quoted: 'Cunda, the Tathagata does not teach the Dharma only for the purpose of protecting against taints or relating to the present life' - contraband or here, implying something. It is seen as the root cause of all afflictions and conflicts, thus representing afflictions. "Or in another sutta: "Due to what defilements, sentient beings are born in the heavenly realm, or in the gandhabba, or in the animal kingdom, Or be born in the yaksha realm, or be born in the human realm. With Me, that contraband, has been completely eradicated." “Here, kamma related to the three worlds, as well as the unwholesome dhammas born of kamma, are spoken of. “Again, the Sutra also mentions: 'For the purpose of protecting against taints or in the present life, and for the purpose of preventing contraband or relating to future life'; here, various forms of unhappiness, such as being falsely accused by others (slandered), or accused of crimes such as murder, rape etc., or various other coercive forms of suffering, as feeling in the four evil paths, gonorrhea or here must be understood as the unhappiness. In short, whatever contraband or implied, and whatever it may mean in the text of the scriptures, it needs to be identified and understood in the appropriate context. “In terms of the classification of the contrabands, verbatim as we see in the Vinaya, 'For the purpose of the protection of the taints in the present life, and the prevention of the contrabands in the future life', contraband or imply two distinct types. “Similarly, in the Salāyatana Vagga, I see, ' Sirs, these cankers are of three kinds: Contradictory Consciousness and Ignorance ', contraband or imply three types. “In some other sutras as well as in the Abhidhamma, these three taints, plus the contraptions (diṭṭhi), form the group of four. "Originally, as found in the Nibbeddhapariyāya Sutta, it refers to this group of five types: 'Bhikkhus, there are cankers that lead to hell, there are cankers that lead to the animal realm. , there are cankers that lead to the realm of the hungry ghosts, those that are brought to the human world, and those that are brought to the heaven world.' "In the Anguttara Nikāya, the Chakka Nipāta section, we find: 'Bhikkhus, there are cankers either due to protection or destruction, there are cankers or are eliminated by right use, and there are or are caused by patiently eliminate, there are gonorrhea or must be due to avoidance to eliminate, there are gonorrhea or must be due to eradication and cessation, there are cankers either due to the practice of eradication', giving a classification of six cankers or. “In this sutta (the All Piracy Sutra), the six ore mentioned above plus 'the contraband or need to be eradicated by knowledge and understanding, form a group of seven types of contraband'. Thus has presented the definition and classification of pirated or - āsava. “Now let's talk about the word 'hedging'; it means getting rid of the contrabands, ie eliminating, preventing and not allowing them to arise. As it is said in these passages: 'The Tathagata instructs you, the bhikkhu should close the door of his room when he sleeps' (the Vinaya), and 'Subdue the streams of craving, the Tathagata does not Thus has presented the definition and classification of pirated or - āsava. “Now let's talk about the word 'hedging'; it means getting rid of the contrabands, ie eliminating, preventing and not allowing them to arise. As it is said in these passages: 'The Tathagata instructs you, the bhikkhu should close the door of his room when he sleeps' (the Vinaya), and 'Subdue the streams of craving, the Tathagata does not Thus has presented the definition and classification of pirated or - āsava. “Now let's talk about the word 'hedging'; it means getting rid of the contrabands, ie eliminating, preventing and not allowing them to arise. As it is said in these passages: 'The Tathagata instructs you, the bhikkhu should close the door of his room when he sleeps' (the Vinaya), and 'Subdue the streams of craving, the Tathagata does notwith wisdom, those cravings will be extinguished'. In both of the above passages, the word protection is used in the sense of abandonment. And there are five kinds of protection, namely, protection by virtue, protection by mindfulness, protection by wisdom, protection by patience, and protection by effort. Thus, 'he abides in the precepts of duty (Paramalakirti)', which implies protection by virtue. Obligatory precepts are seen as precepts, a form of protection. “Again, 'he is one who is patient with heat, cold, hunger,' etc., and 'he does not accept a sensual thought arising, but rejects it' etc... These two passages imply protection by patiently and with diligence. All these five ways of protection are clearly stated by the saying, 'dharma door protects all contraband'; must be understood. “Similarly, 'he guards the sense-doors: the eye-sense, the ear-sense, etc.' Here, guarding by mindfulness is implied. In other words, The concept itself is a way of protection. "Again, 'The Tathagata advises you to Conquer the craving streams Only by wisdom They can be extinguished'. The above verse refers to protection by Wisdom (wisdom). Since knowledge excludes, in the sense of extinguishing, the currents of craving, it is spoken of as a way of protection.” Of the five ways of protection that have been incorporated in the suttas, protection by patience and by effort have been mentioned. Where the sutras say, 'rightly enlightened, he avoids sitting in unworthy seats, or going to unsuitable places', etc., here means protection by virtue. And, 'rightly aware, he lives guarded with protection of the eye-sense', etc... implies protection by mindfulness. Wherever there is a phrase 'rightly enlightened closeness', it means protection by wisdom (wisdom). In addition, the remaining three methods are elimination by knowledge, by right use life and by practice, also need to understand is protection by wisdom. It is important to remember here that the seven methods of eradication of contraband or, ie due to knowledge (entering into the Four Noble Truths), by protection, by rightful use, by patience, by avoiding (evil friends). , unworthy places, etc.), by eradicating (wrong thoughts) and by cultivation (the enlightenment factors that form the main theme of this All Piracy Sutra), preceded by the five types of protection just mentioned, i.e. protection by virtue, by wisdom (wisdom), by mindfulness, by patience and by effort. These five defenses, however, are of no real effect if they are not rooted in rational attention (yoniso manasikāra). Thus, rational attention constitutes the real core and effective tool of the whole technique. That is why the emphasis was placed by the Buddha on the one who "knows" and "sees". not for those who "don't know", "don't see". Even though a person may have virtue and faith, even if he knows restraint and temperance, if he does not have the knowledge or insight that penetrates into the workings of the mind and into the conditioned nature (due to conditions) of dharmas, it is also difficult for one to uproot such taints or be considered extremely persistent, subtle, and insidious. It is also important to keep in mind that the word "dharma-door" here is not a "system", in the sense of a customary, convenient arrangement, nor is it a trick or a trick. simply to achieve a certain result. It is not even a plan designed to work, but an adaptive psychological tool, an active state of mind. These are two very important points, that is, the word "dharma door" refers to ways of protecting oneself, and that the "dharma-door" is not an immutable system or plan, but a dynamic operating principle or a psychological reality, which by virtue of this dynamism operates. in the flowing stream of consciousness, arising and passing away like all other phenomena. These two points have been clarified by the Venerable Buddhaghosa in the following passage, lest this unique and extremely practical technique be interpreted by ignorant people as a mere theory: the word "dhamma-door," denoted by these five kinds of protection, which, like all phenomena, is subject to arising and passing away. Therefore, it must be understood that "dharma-door" implies a state of inner dynamism. Thus, so far, what needs to be clarified with respect to the sentence, "Dharma door to protect against pirates" has been done. As for the sentence 'The Tathagata says, there is the elimination of contraband or let people know, show people', the words "know" and "see" are synonymous. Although they have different words, they all refer to the same thing… However, especially in this Sutra text. "one who knows" is one who can arouse rational attention (yoniso manasikāra). And the "seeer" is one who sees in such a way that irrational attention (ayoniso manasikāra) cannot arise. Thus, rational attention is the primary goal here.” With regard to the eradication of defilements, the commentaries say that only when there is attainment of the Supramundane Path-Results Wisdoms as well as the transcendental dimension of Nirvana, is the actual cessation recently occurred, in the sense of contraband or permanently uprooted. And this shows that only the first method and the seventh method, the cessation by knowledge and the cessation by practice, are included in the protection by wisdom (wisdom), can really be understood as creating the eradication of taints. Then why are the remaining five methods presented when they themselves cannot uproot the taints? Here we see that the eradication of defilements, in this particular sense, implies two distinct achievements: (1) "uprooting", ie destroying the taints, so that they never arise. up again. (2) "Cessation", that is, extinguishing the taints, and by that extinguishing restores harmony and purity of mind, even in this present life, and at the same time prepares the way for uprooting in the future. the future, if ever the pirated or arisen. By getting rid of the cankers so often, they will weaken, and by not feeding it, it will wear out, and eventually die from exhaustion. Due to the eradication by knowledge and practice, the defilements are destroyed in the sense of uprooting, leads to liberation of the mind. Because of the remaining five methods, that is, eradication by protection, rightful use of life, patience, avoidance and destruction, contraband or being destroyed in the sense of eradication, thus clearing the way for complete uprooting. Future. Terminologically speaking, while the former two methods accomplish cessation (pahāna) in the way of cessation or uprooting (samuccheda), cessation or cessation (Patipassaddhi) and renunciation (Nissarana), the five the rest complete the eradication by "Tadanga"[6] replacing it with a positive choice, and "vikkhambhana" - subjugation or suppression. Worldly instability or Impermanence is condensed as the psychological reality of momentariness in the Buddha's Dhamma. Consciousness is a psychological unit, which is transient in nature. consists of three distinct stages – Birth (uppāda), Absence (thiti) and Cessation (bhanga). In that momentary context, an act of cessation (pahāna) in whatever form is ultimately cessation, that is, the non-recurrence of the same phenomenon. Nothing can be seen as merely immutable; Nothing is permanent, even though there are similarities. Whatever has ceased or disintegrated cannot reappear, although a similar condition may arise, not once but indefinitely, until its cause is completely uprooted or annihilated. . Thus, the seven methods mentioned above form a complete method for all problems. The two words that have an effect in it, not only these seven methods, but also the whole subject of the Sutra are based on, are "Yoniso manasikāra" and "Ayoniso manasikāra" - Suchness of Intention and Unreasonable Intention. Only when we apply it as rational attention, or in other words, It is only when we see things as they really are, and not as they seem, that we can apply any one of these seven techniques to eliminate taints. Indeed, gonorrhea arises mainly through wrong or unrighteous attention, thereby enabling a series of unwholesome or deviant mental activities, leading to "the arising of unwholesome birth, and the stability of the defilements that have arisen". Thus, this is the rational, completely objective, and result-oriented basis of rational attention. This is why the Venerable Buddhaghosa, when commenting on these two important psychological activities, wrote: "Here, 'as to attention' is right thinking and attention according to reality. When a thing is impermanent, he sees it as impermanent; when a thing is suffering, is not-self, is impure, he sees it as suffering, as non-self, as impure; this directs the mind to the practical aspect of things, the constant concentration of the mind on it, the directing of the mind to it, the concentration of the mind on it, and the thinking in accordance with that - called rational attention. . “Conversely, 'irrational attention' is volition in a wrong way, attention on a false basis. When a thing is impermanent, he considers it to be permanent; when a thing is suffering, is not-self, is impure, he intends it to be pleasant, to have substance, to be pure (beautiful). This kind of erroneous or perverse view directs the mind against the truth, dwells constantly on it, directs the mind on it, concentrates the mind on it, and thinks against it. truth - called the volition of volition. “When he knows how rational attention arises, and he sees why irrational attention does not arise, then the eradication of cankers takes place. "Now, In order to demonstrate the adequacy of this rational basis, the Master declares: 'Bhikkhus, for one who has unreasonable attention, unborn or unborn cankers will arise, and already arisen cankers. more and more growth. And, bhikkhus, for one who has right attention, the cankers that have not yet arisen do not arise, and those that have arisen are abandoned.' “What is the exact meaning of this proclamation? The taints that arise because he gives attention to the object in a perverse or distorted way, distort, and likewise, the taints or are eliminated unless he gives attention to the object in the right way. Therefore, one who pays attention righteously, i.e., who is able to pay attention as rational attention, is a 'knower', so too, one who pays attention in such a way that irrational attention does not arise is a 'seeer'. In short, this is what the Bible meant. The details are explained as follows: It is clear that the entire sutta is based on two premises denoted by the words 'absurd' and 'reasonable', in other words, it has been presented in terms of cyclic existence, and according to its cessation. that reincarnation. The cycle of samsara, or the endless cycle of birth and death, is rooted in irrational attention. How does irrational attention, when immersed in it, create ignorance and craving? and when ignorance is present, 'conditions of ignorance, practice of karma are born; predestined karma, birth birth consciousness birth? etc... Thus leads to the formation of the entire aggregate of suffering. Similarly, when craving is present, conditioned craving, clinging,' etc... and thus leads to the formation of the entire aggregate of suffering. (That is the theorem of Dependent Origination). “Like a ship, battered by storms and storms, and broken to pieces; or like a herd of cattle caught in a whirlpool as they cross a river; or like an ox tied to the yoke of an oil mill, which must spin endlessly. In the same way, a person who, through constant irrational attention, is bound and completely entangled in the three realms, has to be reborn here and there, in different beings, his mind becoming more and more stable. try in the arranged fate of a being. Samsara is so rooted in irrational attention. “On the contrary, when rational attention is cultivated, he develops the Noble Eightfold Path with right view at the forefront, as the Master has pointed out: 'Bhikkhus, for a bhikkhu who accomplishes such With proper attention this can be expected, that is, he will develop the Noble Eightfold Path, he will practice the Eightfold Path well. Right view here is penetrating wisdom or intuitive wisdom. With this flash of wisdom, the eradication of ignorance will occur. With the cessation of ignorance, is the cessation of karmic actions, etc., thus leading to the cessation, without residue, of the entire aggregate of suffering (the theorem of Dependent Origination, in the opposite direction, is the way to end). Thus the cessation of samsara should be understood as rooted in rational attention. Thus, the entire Sabbāsava sutta is founded on these two premises, denoted by these words Ayoniso and Yoniso." Also of note here is that the sutta, as cited above, deals with irrational attention first and then rational attention. This implies that the former causes arising and the latter causes cessation. Since the topic is protection, representing the cessation, it is natural that what causes the arising must be mentioned first, not vice versa. On the matter of how the taints arise, the Master also makes insightful and appropriate remarks. He said that in this endless cycle of birth and death, in this aimless wandering, the beginning of which is inconceivable, nothing can be considered the beginning of a gonorrhea or mentioned. out here. All defilements, in its myriad ramifications, and in all its various shades, have existed in a single being, in a certain place, at a certain time, for many lives and been repeated many times. So when the sutras say that an unborn or unborn canker will arise, it only means that in the mind-stream, denoted by the stream of life-continuum, the gonorrhea or arises depending on a series of conditions (conditions), in the sense of in a purely empirical sense. Due to the absence of certain conditions, i.e. due to lack of improper attention to a certain characteristic, that a contraband (in some intense intensity) is not present, that's all. On the contrary, due to the presence of these very conditions, gonorrhea arises. Therefore, cankers either arise or not arise at all is just a matter of dependent origination, events occurring in a certain relationship of conditions, leading to the presence or absence of the taints. Only when the gonorrhea or is "burned up", so to speak, by the revelation of intuitive wisdom, does it cease forever, never to arise again, like a boiled seed. or burned, it is impossible to sprout again. The seed contains infinite continuity due to its inherent regenerative power. Illegal or so. The "boiled seed" (khīnabīja: seed of annihilation) by analogy, It is also just what the Buddhist concept means of the ultimate end - Nirvana - literally the "blowing out" of the mundane mind stream, this event occurs when the gonorrhea or is completely burned away. anāsava: no contraband). Where the sutras say, 'an unborn or unborn, does not arise', is referring to a stream of rational attention that is always present as it was, for example in the case of the venerable Maha Kassapa (Mahā Kassapa). ), as well as Venerable Mahā Bhaddākāpilāni, are husband and wife in secular life. The sutras say that both of them came from the noble state of the Light-sounding Brahmas to be reborn in the human realm. Therefore, from their very childhood, their thinking and conduct were extremely pure. They never had a single thought of desire, not even in a dream. That is why, although forced to marry according to the covenant of two wealthy families, From the moment they first met, they agreed to live a life of separation and spiritual purity. That is their natural inclination, their inherent nature. They couldn't do anything else. Therefore, when the parents of both sides died, they immediately distributed all the vast wealth they inherited, became bhikkhus in the Buddha's teachings, and attained the highest holy fruition (A-- la-han). At the time of attaining the supramundane Path and Fruition Wisdom (Lokuttara Magga Phala), when their latent or latent defilements are completely eradicated, even the potential of 'the non-arising of the taints has not yet arisen. arise', it also ceases. In contrast, the case of a bhikkhu named Mahā Tissa Bhuta Thera, residing at the Mandalanāma temple, is different. It seems that, motivated by some wonderful spiritual impulse, he left home, living a very exemplary life of practice. One day, on his way to begging for food, he was confronted by an image so provocative that his pure mind was immediately disturbed by the impact of lustful thoughts. Although he quickly quelled that wrong thought, the feeling of regret that he had let himself become a victim of lustful thoughts weighed heavily on him, despite his sincere and energetic cultivation efforts. Sir, just because of a slight negligence in that mindful pace. Frustrated by what could be seen as the painful consequences of a sensual thought by allowing it to arise like that, he immediately vowed to end this lust for good. The elder said to himself, “This leprosy, which was not present before, has now appeared on its own. If you let it start over and over again, it will surely grow, and eventually overwhelm our mind in a way that will result in us being reborn in the four evil paths of hell, hungry ghosts, animals, etc. That means we have to suffer an aimless wandering. and suffering forever in samsara (samsara)!” Grasping with a sense of urgency, he immediately entered into meditation as soon as he arrived at the temple, and, as the Abbot says, he soon developed the supramundane wisdoms and become a Saint. Thus he really clarified the Master's statement: "...and the gonorrhea that has arisen is eradicated." What is the criterion by which one can decide whether a certain object or subject is worthy of attention or not? Since this is a purely subjective process, Whether one's attention is rational or irrational depends entirely on one's attitude to grasp reality, i.e. on how one sees and knows reality, in a series of conditions. The investigation here, entirely up to the individual's discernment, is based on one's mind's understanding of the three characteristics - impermanence, suffering, and not-self - underlying all mental and physical phenomena. . For a mind that is always oriented towards Dhamma, even a wrong thought or an unwholesome state of affairs or an unwholesome action, i.e., a momentary lapse in what is considered unwholesome, can can become a driving force for spiritual enlightenment, as we see in the case of Mahā Tissa Bhuta Thera. On the contrary, a person who does a lot of good deeds, but now thinks more about his good intentions or good deeds, and thus fall into a state of complacency, self-righteousness. Just as in the former case, an unwholesome object (akusala ārammanā), due to rational attention, leads to wholesome states, so in the latter case, a wholesome object (kusala ārammanā) instead of bringing people We go to the good place even more, which only leads to unwholesome states due to irrational intention. So the Master rightly said: "As to their intrinsic nature, there is no definite criterion by which to say that these things are worthy of attention and these things are unremarkable, although I have to say yes, in terms of how they are intended.” Concerning the three kinds of taints, the Commentary says: "Here, sensual lust means lust, lust based on the five kinds of sense pleasures (senses). Consciousness is also that form of lust, but desires to be reborn in the heavenly realms of the Brahmas with subtle form and of the formless Brahmas. It also means those who seek mystical nikanti associated with the attainment of the jhānas, aspire to attain the jhānas for enjoyment (meditation only), as well as those with perverted views commonly called common sense and antagonism. Thus, pirated or fourth, ie pirated ants, are included here under the item of pirated property. Illegal ignorance is ignorance or ignorance of the Four Noble Truths. “Here, when a person pays attention in such a way that he enjoys sensory pleasures, then the unborn canker of sensuality will arise, and the already arisen canker of sensuality will increase. When a person pays attention in such a way that he or she enjoys noble or deva states, then the unborn canker of existence will arise and the already born canker of existence will increase further. When one notices the dharmas of the three realms on the basis of the four perversions of view - impermanence is considered permanent; suffering is happiness, etc.. then the unborn ignorance will arise and the arising ignorance will increase further. Such is the arising of the cankers or should be understood. In the same way, its reverse is real, meaning that these three kinds of taints will not arise due to rational attention." Basically, gonorrhea is either an unwholesome tendency or tendency that is latent (in the mind); it is a kind of innate temperament, or in other words it is the psychological layers deposited on the spiritual part, since beginningless time, creating the components of this potential [7]. A psychological 'seed', in the presence of the right conditions, germinates in the form of thoughts, and becomes as stable as views and attachments. These attachments, in due course, crystallize into beliefs or prejudices. This psychological process, from this latent tendency to an unshakable prejudice, is described by the very significant Pali word Abhinivesa (obstinacy). Since Attachment (abhinivesa) paved the way for this endless becoming, it is called the "primary substance" of samsara, the vicious cycle (vaṭṭa) of existence in the world. the three worlds, of birth and death and eternal birth and death. If the three realms are represented by karmic actions rooted in attachment, or latent tendencies, then supramundane (vivaṭṭa), the Liberation Dimension of Nirvana, is signified by the very absence of trouble. that claim. Thus, the supramundane wisdoms, with Nirvana as the object, are states of mind that automatically uproot and destroy attachment. Samsara can be compared to a stagnant pond, with rotten mud at the bottom, which, due to a chemical reaction, regularly releases air bubbles that rise to the surface. The mind at the mundane level (three realms) with its defilements or stubbornness, is like a dirty, stagnant pool of water. A river of crystal clear water and a steady stream that never settles any scum. Its riverbed is always swept clean. The supramundane mind-stream also performs a similar task. Attachment (abhinivesa) cannot find a foothold in this penetrating and dynamic stream of supramundane wisdom. And it is for the same reason that no concept, theory or creed can have any relevance at the supramundane level. Therefore, wanting to practice supramundane wisdom, One must cultivate a strict discipline of awareness based on the method of intuitive penetration, or otherwise known as Vipassanā, Vipassanā. The Four Noble Truths constitute the realm of insight, not as an intellectual basis, but as an intuitive experience. What needs to be emphasized here is that the Four Noble Truths, the truth that the Buddha discovered and out of compassion preached to the world, constitute in essence a meditative experience. Therefore, these Four Noble Truths cannot be regarded as a theory, much less a dogma or commandment based on the scriptures. It is at this point that Buddhism is fundamentally different from the stance of conventional religions. Buddhism places its main aim on personal experience of the Four Noble Truths, as distinct from divine grace or salvation achieved through the intervention of another force, or a god, teachers, prophets, etc.. The first of these seven methods is to eliminate by knowledge, including the following: "'This is Suffering', he has such a right mind; 'this is Human Birth Suffering', he has such a right mind; 'this is the Cessation of Suffering', such a righteous mind; 'This is the Path leading to the Cessation of Suffering', thus rightly he intends. While he is rightly minded as just mentioned, his three fetters are abandoned, namely, body view, doubt, and precepts of restraint. "Bhikkhus, these are called the defilements or must be abandoned by knowledge." To be successful in the practice of Supramundane Concentration, the mind needs to be properly oriented. For there is no such thing as sudden enlightenment (cutting off) or finding a supramundane entrance (door). This orientation refers to some of the basic principles related to Vipassanā meditation. Those principles are: 1. Precepts of Purity (Sīlavisuddhi) – This is a value orientation, with this orientation one's mind and behavior are enclosed within the framework, leading to the purification of the three karmas. – bodily kamma (Kāyena), verbal kamma (Vācāya), mind kamma (Manasā). Those are the karmas that bind people to the cycle of birth and death. Therefore, it is this purification of the three karmas that constitutes the first step towards the attainment of spiritual perfection. 2. Pure Mind (Cittavisuddhi). Purity of mind means the development of Jhāna, a practice that can only be achieved through the elimination of the five hindrances (Navarana) or spiritual obstacles. These hindrances are like high walls confining people to the world of desire - Kāmaloka. As soon as these hindrances are overcome, the meditator enters a completely new and unusual realm, the noble realm of the Brahma Realms (Rūpabrahma Loka). This is the multidimentional realm of the Brahmas, whose minds correspond to the different jhānas, attained by purity of mind (Cittavisuddhi). Before the meditator reaches these rūpāvacara or meditative states, he has to go through several levels of training and purity of mind. Cittavisuddhi encompasses this entire purification process. The process of purifying the mind begins as soon as the meditator begins to meditate. The object of concentration in the first stage of meditation is called sign preparation - parikamma nimitta. The concentration and concentration that results from fixing the mind on this initial or variable object is called parikamma samādhi - preparation concentration. With increasing attention and unification of mind, When unwholesome thoughts and scattered images in the mind are eliminated, the mind becomes more and more pure and stable. At this stage, the sign preparation automatically becomes the primary sign or the prime minister - uggahānimitta. For example, if the meditator is practicing mindfulness of breathing (ānāpānasati), the initial or preparatory object is the breath as a tactile sensation. It is a purely sensory subject. When preparing this sign for the first sign, it is no longer a feeling but the perception (knowing) of that feeling, which means that the object is now purely mental and is a step. original removal. With the attainment of the first sign, the practitioner's concentration also becomes stronger and more stable. This fact brings about a higher state of inner calm and stillness leading to further change of subject matter, With this transformation the level of mind also changes. This final transformation is called patibhāganimitta. The counter sign appears in many different forms – sometimes as a ball as bright as the sun, sometimes as a bright full moon, or as twinkling stars, clusters of jewels, or just light, etc. ) is a reflection of a pure state of mind. With the arising of the counter sign, the mind enters the form-sphere access concentration, having overcome the five hindrances that prevent its evolution. Thus, the counter sign leads to the second stage of concentration, called access concentration (upacarasamādhi). There are five stages of samadhi that correspond to the five rupa-meditative consciousnesses. In Buddhism there are two distinct systems of Zen. A system that leads to samadhi and from there the development of psychic powers. The other system leads to the attainment of the supramundane wisdoms, with or without psychic powers. The first system is called Samadhi, and the latter is called Vipassana or Vipassanā. Samadhi literally means tranquility. With the attainment of the jhānas, the mind acquires a deep concentration in which the taints either sink or sink, i.e., become dormant (latent). It is like a restless and cloudy lake becoming calm and clear. All the dirt settles and sinks as sediment. Although the lake becomes so cool, when it is stirred up by a storm or some other disturbance, the water becomes dirty and agitated again. Likewise, although through meditation the mind becomes still and pure, nevertheless, since the taints have not been uprooted by Supramundane Wisdom, the meditator can always be agitated and revert to the states. unwholesome mind. Only by developing the supramundane wisdom through the practice of Vipassana meditation can these taints be permanently uprooted, and the mind-stream truly transformed. This event is similar to removing the sediments (sludge that settle on the bottom of a lake) to prevent the lake from becoming cloudy again. In short, Sīlavisudhi purifies the mind on the moral level. And Citta visudhi purifies the mind in its entirety, except for the transformation from the ordinary mind to the Sacred Mind. Transformation occurs only on the supramundane level due to the Pure View (Nānavisuddhi). The third foundation begins with Diṭṭhi visuddhi. This pure view implies right view or correct understanding of the basic truths of life. Wanting to purify view (diṭṭhi) through insight (vipassanā), The meditator must assert dharmas from the point of view of Ultimate Truth, i.e. seeing things as they really are, and not as it appears to be. Or in other words, the meditator looks at life and what is related to life, not according to the conventional way, but according to its true nature. Vipassana means direct view, i.e. knowing in the sense of direct experience of things. It is different from indirect knowledge, that is, knowing with the help of concepts, texts, symbols, language, etc., but not actually experiencing (experiencing) the object that we want to know. While intuition is intuition, indirect knowledge is mere knowledge. Knowledge by manipulation of the mind or indirect knowledge is mainly information and data, while intuition or intuition is the formation of personality and intelligence. With the arising of intuitive wisdom (insight wisdom), the meditator knows the object directly, not the object indirectly; there is a 'lightning flash' that illuminates the mind, and the meditator actually experiences, penetrates the object. Man, when looking through intuitive wisdom as such an object, is 'seeing' (experience) as nama and rupa - nāmarūpa - and not as men, women, Indians, Chinese, whites. , black skin etc... This psychophysical union is again experienced or seen in terms of the aggregates (khandha). They are: material aggregates (rūpakhandha); aggregate life (vedanā khandha); aggregate of perception (sañña khandha); aggregates (sankhāra khandha); aggregate of consciousness (viññāna khandha). The word "aggregate" (khandha) is used very meaningfully here to describe exactly what a human being is, as a very complex and complex structure. This complexity cannot be conceptualized intellectually but must be seen in present terms and intuitively. Furthermore, these five aggregates must also be seen as phenomena that always arise and fall away, and are fundamentally unstable. The state of dynamism, where things are changing from moment to moment (anicca), creates the illusion of something being perceived as fixed. It is this continuity that has been mistaken for that constant or fixed. By means of pure view (diṭṭhi vissuddhi), this illusion is swept away just as the fog disappears when the sun rises. This insight into impermanence also opens up to reveal the reality of attachment, and the result is suffering (dukkha), in one form or another. This insight into impermanence and suffering also reveals the truth of non-self (anatta), it shows that there is no permanent entity underlying everything that is changing (impermanent), underlying everything subject to bondage and suffering. Thus the basic characteristic (lakkhana) or features of life, which are impermanence, suffering, and not-self, is perceived as an experience that deeply shakes one's dream of a permanent world. People. Each time the meditator has this insight insight into life, in terms of the five aggregates and the three signs, a flash of light flashes in the mind and with that flash is a startling experience. The meditator, with such vipassana experiences, undergoes a change, which in turn makes him a completely different person. He no longer embraces familiar illusions, no longer clings to illusory values. He sees life in terms of the Four Noble Truths, That is, seeing the five aggregates subject to the control of the Three Characteristics (Impermanent - Suffering - Not-Self), reflecting the Truth of Suffering, whose cause and effect is embedded in the mind's own mechanism in the form of taints. or. The dimension of Liberation or Nirvana, where both suffering and its causes cease; and this liberation is manifested during the period of vipassana when the mind is liberated, at least for the time being, from defilements and delusions. Nirvana is the Third Noble Truth, the Fourth Truth is the Path leading to Nirvana, which again is also through meditation. Thus, the Four Noble Truths constitute a complete meditative experience, not a theory or an intellectual formula. The Commentary describes the meditative experience thus: "Since all latent tendencies arise only in the process of becoming (born), rather than present at its cessation, so the meditator needs to assert this so-called human body (to make it free from taints) i.e., identify the aggregates, starting with the rupa aggregates. In this so-called body there is only the earth element, the water element, the wind element, and the fire element. Having ascertained his so-called human body in terms of the four elements and the dependent rupas that arise along with those four elements, the meditator must also confirm the determination and the mental factors that arise, take this body as its object, and thus also understand the four immaterial aggregates (feeling, perception, mental formations, consciousness). Then all these five aggregates must be grasped in terms of the truth of suffering. “These five aggregates, if reduced to just two main phenomena, are body and mind. And wisdom arises that this mind-physical union or nama and rupa is dependent-arising, it comes into being depending on the conditions (conditions), by actually realizing factors such as ignorance, craving, karmic actions act as food to nourish the mind, etc.. Thus: This is the cause, this is the condition, depending on which nama-rupa forms. That is, the meditator understands the basic characteristics and functions of both: the conditioned phenomena and the phenomena that arise from that cause. “The meditator then perceives the characteristic of impermanence by clearly seeing the continuous variation of phenomena under careful observation. Then (based on this experience) the meditator identifies suffering by perceiving the potential tragedy in the oppressive condition of ceaseless arising and passing away. Following this experience, the meditator then identifies the characteristic of not-self by perceiving that unreality lies in a condition over which one cannot grasp or control (something going on its own way). its, based on a few conditions (conditions) without acknowledging any ego or soul interference). Thus, having discerned the three characteristics (the three characteristics), the meditator gives rise to other levels of wisdom, sequentially, and finally attains Stream-entry Path Wisdom. “At this moment of attaining the Transcendental Wisdom, all four Noble Truths are absorbed at once, as a unified experience. This was a victory achieved by a single conquest. In that unique moment, the meditator enters the Truth of Suffering in the sense of knowledge, the Origin of Origin (of Suffering) in the sense of cessation, the Cessation (Suffering) in the sense of attainment, and can enter the Path (leading to the Cessation of Suffering) in the sense of practice. “In other words, the meditator conquers Suffering by the conquest of intuition and omniscience, Conquer the Suffering of Life by the conquest of the cessation of craving, the Conquest of the Cessation of Suffering by the conquest of the realization of Nirvana, and the conquest of the Path leading to the Cessation of Suffering by the conquest of the practice of the Noble Eightfold Path. . “It is also important to understand that all these victories are not achieved by separate wisdoms, but by a single insight, which has the Truth of Cessation, or Nirvana, as its object; and that wisdom can also enter into the remaining truths both as a task and as a conquest at that moment of victory. A thought like this never arose in him: 'Here I am realizing suffering, I am getting rid of craving, I am realizing Nibbāna, I am practicing the Noble Eightfold Path, sequentially.' But by taking that as the object of wisdom, when he attains Nibbāna, that same wisdom immediately understands the truth of suffering, eliminating the cause of suffering, and practice the path leading to the cessation of suffering. "Thanks to this Vipassana wisdom, when he applies "true enlightenment" these three fetters are also immediately eliminated: body view, including twenty types of wrong views; skepticism, including eight types, (as described in the Sutta); and the precepts of restraint, i.e., blindly clinging to non-Buddhist beliefs and practices, thinking that “only these creeds, only these precepts will bring purity” etc… “For the four contraband or; because the self-view and the precepts of prohibition have been mentioned in the antagonism, so they are both contraband or fetters. Doubt is just a fetter, not a contraband. But since it is already included in the method of eradication by knowledge or supramundane wisdom, it must also be understood as a taint (that is, as a component of the taint of ignorance). “Now, when the gonorrhea ant is eradicated, then the canker of sensuality and the taint of ignorance, which coexist with it in the four unwholesome consciousnesses associated with wrong view, are also abandoned.” Thus, due to Knowledge - Dassanā (literally, Direct View of Nirvana) that yogis uproot (samuccheda) the first three fetters and reach the first stage of the supramundane path - Sotapati-Magga. Having found the entrance to the transcendental dimension of Nirvana by virtue of this first supramundane wisdom, the sage then strives to ascend to the pinnacle of the spiritual state by attaining the remaining three Supramundane Wisdoms: The Path of the Path (Sakadāgāmi-Magga), the Anāgāmi-Magga (Anāgāmi-Magga) and the Arahant (Arahata-Magga). While the first method, eliminated by Knowledge, refers to the attainment of the Path to Perfection, the last method eliminated by Practice is concerned with the attainment of the remaining three Path Wisdoms. Just as the first Tao-shui eradicates the three fetters, The remaining three Dao Tue uprooted the remaining seven fetters. Having been liberated from the ten fetters that bind a being in the three worlds, the Arahant becomes a great conqueror of overcoming the defilements, having paved the way to this endless round of samsara. Therefore, he is honored as the One who is Lumpy, who is worthy of the highest respect, offerings and homage (Offering). Because now he has become the world's "Supreme Blessing" (puññakkhettaṃ lokassa). At this point, the question can be legitimately raised: if only through two methods (by knowledge and practice eradicated) that the goal of freeing the mind from taints or stagnations is achieved, why is the Buddha Complete? Tri again presented the other five methods? In this case don't they become redundant? In this regard, the Commentator, Buddhaghosa Commentator, explained in a way that no one can imitate. The remaining five dharma-doors constitute, what he calls, Pubbabhāga Patipadā, the initial practice or practice. Because these methods are "attempts" to weaken and eliminate existing fetters and taints. They prepare the aspirant's mind to a certain extent that can enable him to take on even more difficult journeys into the supramundane realms, passing one peak after another, one at a time. higher than before, until he reaches the pinnacle of spiritual perfection (Arahantship), opening the ineffable realm of Nirvana in all its glory. The Four Noble Paths of Wisdom are the four pinnacles of the Transcendental Achievement that fully prepares for the perfect and inconceivable realm of Nirvana, leading to the complete transformation of the mind-stream and thereby liberation from the cycle of samsara (saṃsāra). Carefully analyzed, these five methods constitute the preparatory work in the form of Visuddhi Magga, that is: Sati-samvara: protection by Mindfulness. Ñāṇa-samvara: protection by Knowledge. Khanti-samvara: protection by Patience. Sīla-samvara: protection by Precepts. Viriya-samvara: protection by Effort. These five types of protection must be understood both in the sense of prevention and in the sense of fulfillment. Due to the application of these five methods, each with its special form of protection (such as mindfulness, etc.) one protects the mind, preventing it from being exposed to external dangers and influences. Therefore, prevention is in the sense of protecting the mind, shielding it from the influence of unwholesome states. A mind protected from such dangers will easily follow the process of purification and decontamination, which is what is meant by the word "fulfillment". Thus, the variety of protective techniques is not only meant to "contain" oneself, but it is also aimed at restoring the health and harmony of the yogi's mind, and at the same time making It is immune to the dangers of gonorrhea. That is why the Commentator rightly emphasized that through these five methods, the practitioner achieves Vikkhambhana Pahāna, a prerequisite for the attainment of the supramundane levels of wisdom. However, each of these five methods is practiced only after having "true enlightenment," that is, having a deep understanding of the pros and cons [9] of the current situation and a careful choice of what technique is appropriate to deal with it. For example, when the meditator "rightly visualizes, lives guardedly with guarding the eye-sense", and thereby neutralizes "the defilements or damage and the heat of the heart that may arise", all that he What he is doing is guarding his mind, and by guarding his mind his senses are guarded. Therefore, "guarding of the eye-sense" does not mean controlling the physical eye or controlling the other senses. Ask yourself, who in this world blindfolds themselves to be able to master the eye-sense? All he does is maintain alertness in mind; that is, he is mindful of what he is seeing, so that he does not allow wrong thoughts to arise based on what he is seeing. Therefore, Mindfulness protection is, in essence, a psychological technique, which should be applied with caution during one's wakefulness, to keep the mind calm and pure, a prerequisite for the attainment of supramundane wisdom. The application of mindfulness on the senses and the protection born of mindfulness, when viewed from its exact perspective, would show a very laborious and complex process of mind training. In general, first of all, it will open up a basic philosophy of life that determines the choice of these methods. Because the aspirant understands deeply that if he does not apply these methods, he will suffer the consequences of unforeseeable suffering, both in this life and in the next, so he practice a technique to cope with the challenge. Therefore, when faced with a serious choice, The aspirant does not find the troubles, difficulties, and sacrifices too much to endure to refuse to practice these methods. The doors of the four evil paths (hell, hungry ghosts, animals, and Atula) would be open to all the unrelenting suffering, if we just let the unwholesome mind go its way. It is this philosophy of life that is entering into the law of dependent origination (paticca samuppāda) which eventually becomes the basis for all spiritual endeavors, represented by the application of these methods. If we are advised h It is this philosophy of life that is entering into the law of dependent origination (paticca samuppāda) which eventually becomes the basis for all spiritual endeavors, represented by the application of these methods. If we are advised h It is this philosophy of life that is entering into the law of dependent origination (paticca samuppāda) which eventually becomes the basis for all spiritual endeavors, represented by the application of these methods. If we are advised hLive righteously using the basic necessities of life (four items: food, clothing, medicine, shelter), or patiently endure harsh, unpleasant feelings, even pain body pain numbs people; or stay away from evil friends, unworthy places and fierce beasts; or get rid of unwholesome thoughts or wrong thoughts whenever they arise, it is only because, by doing so, "the defilements that arise can become destructive and heart-warming", now thanks to By applying these methods, they "no longer become destructive and heart-warming". It is clear, then, that there are two very practical purposes to which the application of these methods is directed. One is to put out a fire that, if not extinguished in time, will explode into a great fire and consume everything that falls in its path; and the second purpose is to protect healthy organisms from biological degradation by keeping all the harmful germs in cold storage, otherwise it could cause widespread diseases. . We can also use the same image of the hibernation of dangerous animals to ensure the safety and well-being of the creatures living around them. Practitioners must apply these five methods as one who prevents an impending disaster. Its importance is hard to fathom, like taking immediate and timely action to put out a fire. By such an action, when one prevents the taints, one also fulfills the function of purifying and pacifying the mind, thereby nullifying the taints and defilements that arise with them. Once the gonorrhea has been rendered impotent by not being fed so, Their power also weakens to such an extent that with the mere cultivation of Vipassana, these severely weakened mental dregs and fetters will be eradicated by the arising of the Paths. Supernatural Wisdom. The Elder Commentary also gives examples to demonstrate the effectiveness of these methods. Such is the behavior of Zen masters who, through their absolute loyalty to their purpose and boundless enthusiasm, have succeeded in practicing these methods, under extremely challenging circumstances, and have reached the pinnacle of arahantship. Take for example the case of Elder Lomasanaga Thera. He practiced patience, endured its strictest forms, and stuck to his meditation never giving up the effort, not even for a moment. Despite the sweaty summer days, or having to endure all kinds of difficult challenges, he still followed his wish. In order to practice this patience, the Elder envisioned countless times in this endless process of wandering in samsara, he was swallowed up by other living beings, having to struggle in the midst of a competitive life. survival is ruled by the law of strength and weakness (literally: ruled by the law of tooth and claw); how many times during this reincarnation he was beheaded by his enemies; how many times have they suffered suffering of the most terrible kind, life after life. And then the Elder thought to himself: "Still circling this cycle of samsara with all its mysteries and grandeur - Hard to predict, how much longer do we have to go?" . Thinking thus he endured all difficulties to complete his spiritual pursuit, until becoming an Arahant, and thus made himself immaculate for ever. The commentator also cites many encouraging anecdotes. Take the case of the Elder Padhāniya Thera, for example. Despite suffering the deadly bite of a venomous snake, the Elder happily continued his efforts despite the excruciating pain in his heart, until his efforts were successful. brilliant, just a moment before he actually passed away. These great Zen masters would rather die than compromise, and rather die than yield to a deceitful mind. This further highlights the need to devote oneself fully to the practice of these methods, based on a clear understanding of their purpose and capabilities. An unenthusiastic practice only spoils one's pursuit. In the section dealing with the eradication of evil and unwholesome thoughts, the Sutra mentions three special wrong thoughts, i.e., sensual desire, ill will, and harmful thought, which the aspirant must "get rid of, eradicate, bring to an end and annihilate it”. The sutra also mentions, "He does not accept any evil, unwholesome dhammas when they arise". The commentary states "anything evil and unwholesome", in terms of the six evils and unwholesome thoughts (mindfulness). 1. Ñāti vitakka (Body Conditional Seeking), thinking or thinking related to one's relatives, derived from attachment, possession, infatuation, fear, anxiety, anger, etc... 2. Janapada vitakka (National Level), thinking or thinking related to one's homeland, rooted in pride, wrong views, affection, sentimental tendencies. 3. Amara vitakka (Immortal Games), thinking or thinking related to not dying (immortal), these are thoughts that originate from crazy, fanatical, and obstinate thoughts. 4. Pāraudayatā patisamyutta vitakka, thinking or thinking of the affection of others, etc., stemming from heavy attachment to emotions and sensuality, vulgar affection, etc. 5. Lābha sakkāra silokaputisamyutta vitakka , reverent, appropriate title). Thinking or thinking about gain, honor and fame, stemming from greed, delusion and conceit, etc. 6. Anavañatti paṭi samyutta vitakka (No contempt is related to the game), thinking or thinking about not being scorned, being superior, rooted in inferiority complex, self-esteem, delusion, bigotry, selfishness, etc. A careful analysis of these types of thinking will clearly illuminate the movement of destiny. behavior of the human mind. Indeed, these are thoughts that, if left free, turn into biases and blind obsessions that inevitably lead to other kinds of psychological ills. The etiology of schizophrenia and paranoia is founded on these pathological mindsets and psychological conditions. The Way seeker does not allow these wrong thoughts to arise, says the Master, because he clearly sees the dangers attached to those mental activities - that is, from this unwholesome thought. How will it lead to other wrong thoughts, and how the mind itself causes illness and makes the body completely debilitated, if he is not aware and tries to make these thoughts stop, what kind of remove them, purify them, whenever they arise. Thus eradication is accomplished from practical necessity, not from theoretical, emotional or ideological origin, and it requires a constant, incorruptible application. The practical lessons arising from such many observations of the Abbot are indeed priceless. Right thinking produces right aspiration, and both are based on right view. So the psychological importance of a practice that can help a practitioner develop insight in this way, through all the activities of his or her ordinary life, may not be sufficiently emphasized. The contraband or resistance to the end. Although it has been crippled by the subjugation of annihilation - vikhambhana pahāna, i.e. deprived of their positive and ominous capacity, yet these contrabands are still smoldering as latent tendencies or urges (abhivinivesas: stubbornness) hidden in countless layers of mystery and confusion. This is why they create forms of self-deception and make the mind prone to extremes, one way or another. The defilements, even in the form of latent powers of the mind, pursue the Path seeker in various ways such as psychological hindrances and calamities (upaddava), until he attaining the supramundane wisdoms, transforming the mind stream, making it pass the possibility of returning to the world, then the contraband will really cease. Indeed, one of the definitions of this āsava is upaddava - misery, calamity, misfortune, etc. as unwholesome kamma showers upon ourselves all the devastation of unhappiness and suffering, is quite obvious. However, it is not so clear how these latent contrabands, or inclinations, are capable of inflicting harm. Just like the case of a cannibal without fangs. Although the beast has been disarmed, its savage power can still overwhelm and even make ferocious enemies flee in fear. By causing the mind to fluctuate between extremes – sometimes becoming sluggish, sometimes restless; at the time of the net, at the movement, at the time of falling for the benefit, at the time of austerity; sometimes clinging, sometimes grasping - these latent unwholesome tendencies torment the aspirant's mind up to the line separating the supramundane from the mundane (i.e. the Gotrabhu stage: transition from mortal to holy). Only thanks to the almighty iron plate of the Seven Enlightenment - Nien Giac Chi, Trach Phap Giac Chi, Tinh Tinh Giac Chi, Hy Giac Chi, Tinh Giac Chi, Dinh Giac Chi, and Equanimity Chi Chi - the aspirant can have these disasters can be ruled out. The Seven Factors of Enlightenment or enlightenment factors, which are the complete opposite of the unwholesome defilements and defilements, represent the wholesome forces or the united kusalas (Dhamma Sāmaggi). And it is thanks to this ability that they can effectively endure, resist, and counter-attack disasters of all kinds. Why are these seven factors given such a meaningful and venerable name, the Seven Factors of Enlightenment? Because these seven factors, when fully cultivated and well harmonized, lead to the ultimate self-transformation (spiritual) experience called enlightenment, so these new dharmas are called Seven Enlightenment Chi. The implication here is that it is understood that the Seven Factors of Enlightenment are the factors that both contribute to Enlightenment and also occur simultaneously with Enlightenment. Therefore, the Sutra says: "Sati - Dhammavicaya - Viriya - Pīti - Pasaddhi - Samādhi - Upekkhāsankhātāya Dhammasāmaggiyā - Ariyasāvako Bujjhati'ti Bodhi - it is in this Enlightenment that the Noble Disciple awakens to the truth through the skillful harmonization of the factors. The Enlightenment: Mindfulness, Tracing the Dharma, Effort, Joy, Purity, Concentration and Equanimity." The commentator defines the word "Awakened" like this: "Kilesa - santānāniddhāya uṭṭhahatī' ti - Awakened means one who awakens from the sleep of defilements". "Cattāri and ariyasaccāni pativījjhatī'ti [10] - The One who Incarnates or understands the Four Noble Truths". "Nibbānameva and Sacchikarotī'ti - The Realized One (direct experience) of Nibbāna". So, Awakening or Enlightenment reflects the culmination of the sevenfold harmony of Enlightenment, representing the highest and clearest spiritual experience. This means that at the moment enlightenment occurs, when one dispels sleep (defilements), that is, uproots the defilements, one also immediately enters, or in other words discovers uncover the truths concerning bondage and its origin, the dimension of Liberation and the means leading to it - the Four Noble Truths; and this event occurs with the direct experience of Nirvana. The unique role of the Factors of Enlightenment, both as means to Nibbana and as components of Supramundane Wisdom, is also elucidated from this concise definition: "Bodhiyā Bodhissa and ango'ti Bojjhango. Since the Seven Factors of Enlightenment lead to or contribute to Enlightenment, and because that dharma is part of Enlightenment, it is called the Factors of Enlightenment (Seven Factors of Enlightenment). The most important concept underlying these definitions is that of harmony – Dhammāsamaggi, harmony, coordination, union or harmony of seven distinctly independent mental factors. Like the combination of musical notes at once, these mental elements also form, so to speak, the chords or harmonies called Enlightenment. Although it is only a single experience, Enlightenment is still the convergence point of insights that form the four aspects of the Four Noble Truths. In other words, Enlightenment is the culmination of the convergence in Nirvana, that is, the realization of Nibbāna as the transcendent object of Supramundane Mind. The uniqueness of the Buddhadharma also lies in this concept of harmony, representing a spiritual discovery, a self-realization, is attained by each aspirant through unrelenting enthusiasm and self-reliance. In theistic religions, emphasis is placed on grace, or the intervention of a supernatural being or God, which makes the individual's self-reliance and spiritual unfoldment become more important. become redundant. On the contrary, this concept of harmony emphasizes the need for personal perfection, and to discover truth by that perfection for oneself; this obviously renders other forces (external influences) useless. While the intervention of another force is always rooted in fear and blind faith, leading to fanaticism and religious wars, the Buddha's Teachings about the harmony of possibilities The spiritual capacity of each person is always built on the spirit of confidence, hope, a rational approach, never lead to fanaticism or sectarian strife. Therefore, the importance of this concept of harmony needs to be properly highlighted. The next question is, why are these mental abilities only seven, nothing more and nothing less? This problem is directly related to what can be called the dual nature of life and the world, in addition to the ambivalent functioning of the mind, which, as we see it, is caused by the world around it. facilitate. The mind, by its very nature, has a tendency to fluctuate between pairs of opposites, love-hate, joy-sad, dull-positive, etc. Perhaps just a little contemplation is enough, even even to the lowest level of mind, to realize the duality of these human mental tendencies. The Buddha was a man with a very practical mind, He established these Factors of Enlightenment in accordance with that fundamental dualistic tendency. Wisdom lies in knowing how to choose the easiest and most effective way. Therefore, instead of fighting the tendency to cling in the human mind, perhaps it is better to know how to use that same power in some way to further advance one's spiritual development. Having grasped this law, the Buddha not only presented these seven factors, but he also arranged them in a way that could be considered to correspond exactly to the realities and needs of spiritual development. again. It is also important to understand here that the mind oscillates in stark contrast in response to psychological influences that are mutually antagonistic to what may be termed shrinkage and dispersion or lethargy (thīna) and restlessness. election (uddhacca). Whereas contraction or lethargy leads to contraction, atrophy, and sluggishness, agitation creates a state of expansion, restlessness, and agitation. Whether it is apathy, or lethargy; or is it a state of excessive excitement, enthusiasm, both signify a disordered and unbalanced state of mind, and only the Factors of Enlightenment (the Seven Factors of Enlightenment) can lift mind out of this distorted, uncreative, and dichotomous state. The commentator said: "Kasmā pana Bhagavatā satteva bojjhangā vutta anūnā anadhikā'ti. Lynuddhaccapatipakkhato sabbatthikato ca. Ettha hi tayo bojjhangā Lynassapatipakkhā. Tayo uddhaccassa patipakkha. Ehi panettha sabbatthiko". “But why did the Blessed One show only the seven factors of enlightenment, no more, no less? Because of their opposing nature to the extremes of stagnation and restlessness, as well as because it is a common dharma that benefits all. While the three Factors of Enlightenment are the exact opposite of the inclination to stagnation and passivity, the other three counteract the inclination to restlessness or restlessness of the mind, and one serves as the common factor. benefit all.” The tendency of the mind to incline to stagnation or passivity is indicated by these three distinctive features. - Blindness of mind, naivety, ignorance, delusion. - The state of lethargy, lethargy, laziness. - Depression, depression, moodiness. The blindness of the mind naturally creates doubt, confusion, doubt, confusion, indecision. The only antidote to this condition is the discernment and awareness that arises from the objective assessment and examination of the phenomena that give rise to doubt. Trach Phap Giac Chi, exactly mean the distinction between nama-rupa (nāma-rūpa) or the mind-physical union called this person. It is a most effective remedy for eliminating blindness of the mind. The state of lethargy and laziness can only be overcome by diligence. Boredom and sorrow are easily destroyed by the practice of Joyful Enlightenment. The mind's tendency towards restlessness or over-activity is indicated by these three distinctive features: – Confusion, agitation, restlessness. - Dispersion, fragmentation, fragmentation. – Unbalanced, unstable, or changeable. Confusion is eliminated by the practice of Peaceful Enlightenment, distraction by Concentration, and instability by Equanimity. Lethargy and restlessness are represented by under-equilibrium and over-equilibrium, respectively. It is therefore collectively referred to as unstable. Both are unbalanced states of mind that inevitably create discord and confusion. The six factors that negate the effects of these two extremes with their particularities, as mentioned above, are made possible by the aid of the Mind Enlightenment factor, which is responsible for as a mediator. This fact was made very clear by the Enlightened One himself in the following Sutta found in the Samyutta Nikaya. “Yasmim ca kho, bmanshave, samaye tīnam cittam hoti, kālo tasmim samaye Dhammavicaya sambojjhangassa bhāvanāya, kālo viriya - sambojjhangassa bhāvanāya, kālo pit - sambojjhangassa bhāvanāya. “Yasmim ca kho, bmanshave, samaye uddhatam cittam hoti, kālo tasmim samaye passaddhi sambojjhangassa bhāvanāya, kālo samādhi - sambojjhangassa bhāvanāya, kālo upekkhā - sambojjhangassa bhāvan. Santinoca kvaham, bistshave, sabbattikam vadāmý'ti”. “Bhikkhus, when the mind is in a state of stagnation, it is time to practice the enlightenment factor of the Dharma, the time to practice the vigourous energy factor, the time to practice the joyful enlightenment factor. “Bhikkhus, when the mind is in a state of restlessness (excitability) then it is time to develop the factor of peace, it is the time to develop the factor of concentration, it is the time to develop the factor of equanimity. "Bhikkhus, mindfulness is what the Tathagata calls the common factor for the benefit of all (the Factors of Enlightenment)." This is how the Factors of Enlightenment in the context of popular dichotomy create balance and harmony, and are then harmonized to reach the pinnacle of Enlightenment. "Mindfulness" has been very meaningfully placed as the first enlightenment factor of these Factors of Enlightenment, since it is the mediator between opposing pairs - between gullibility and skepticism, passive and overly active (dullness - excitement), introversion and extroversion, etc. Sati (Mindfulness) acts as a balancer for the ship-mind on the ocean of samsara. The unique Buddhist concept of the balance of the senses [11] derives from this image. A person who puts too much emphasis on prayer tends to lean towards blind faith. Similarly, a person who is overly invested in intellectually purely religious pursuits is prone to skepticism and hypocrisy. But when one knows how to integrate faith with right intention based on the method of enlightenment, one will surely create a balance of the faculties (spiritual), and a harmonious development will also develop. born from there. In the same way, if an aspirant, due to excessive zeal, excessive effort, he will surely gain no benefit but only create anxiety, agitated and irritable, it is clear that the person is managing his spiritual life poorly. On the other hand, if one is too permissive, and expects only spiritual perfection through other powers or outside help, one will inevitably end up in despair and superstition. Here the balance of the senses is a blend of faith and right understanding (Faith and Wisdom), between diligence and equanimity, between confidence and self-reliance, which can only be achieved when one have full mindfulness. Mindfulness, which is the state of remembering, is always accompanied and supported by awareness, leading to what the Master so vividly calls "Awakening". When a person Awakens to Truth, he becomes aware (understanding) of the reality to which that Truth manifests. Enlightenment is not a sudden occurrence, although it seems to be. Enlightenment is always the result of a process of self-cultivation, self-development. Thus, when one is enlightened, the mind-stream, like an ever-expanding spiral, continues to be aware of the Nirvana scene. And this vigilance becomes clearer with each step forward in the attainment of the higher Supramundane Paths. When the mind, through this progressive unfoldment, attains arahantship, that mind also attains Supreme Awakening. Patisambhida Magga, as quoted here by the Master, describes the process of progressive awakening as follows: 1. “Bujjhatī'ti Bodhi – One who awakens to the Truth thus is Enlightenment”. This can be interpreted as symbolic of the Sotāpatti Magga. 2. “Anubujjhatī'ti Bodhi – One who is fully awake (awakening) to the Truth, so that is Enlightenment”. This event should be understood as symbolic of Sotāpatti Phala. 3. “Patibujjhatī'ti Bodhi – One who continues to awaken to the Truth, so that is enlightenment”. This event should be understood as symbolizing the five more Supramundane Paths and Fruits, namely, Consciousness of the Path (Sakadāgāmi Magga), Consciousness of the Function of Fruit (Sakadāgāmi Phala), A of the Function of the Path (Anāgāmī Magga), Anā of the Function of Fruit (Anāgāmī). Phala), and Arahantship (Arahatta Magga). 4. “Sambujjhatī'ti Bodhi – One who is fully awakened to Truth, so that is enlightenment, here needs to be understood as symbolizing the ultimate state of Arahantship (Arahatta Phala). Thus, like an ever-expanding spiral, at four distinct levels from Sotāpatti to Arahant, through the dual knowledge – Magga Phala Ñāna (Path and Fruition Knowledge) – the process of awakening (Enlightenment) is harmonized by the seven Factors of Awakening (the Seven Factors of Enlightenment). It is important to note here that each of these seven Factors of Enlightenment "is relinquished by him, he is detached from greed, he goes on cessation, and is directed towards renunciation". Their corresponding Pāli words are viveka, virāga, nirodha and vossagga; What is more meaningful is that each word represents a special way of liberating the mind. As was mentioned in the previous section that there are different ways of cessation (Pahāna), according to the process of releasing the mind from the bondage created by the fetters that there is this abandonment. For example, there is cessation by replacing evil with good, etc. The Master also divides renunciation, dispassion and cessation into five distinct ways, which are the same as those explained under the subsection. except that. These five ways include: 1. Tadanga Viveka – Belgian part of separation – That is, by starting France to treat or replace evil with good law, practitioners are born with a mind of separation. 2. Vikkhambhana Viveka – Tame far away – That is, by suppressing or controlling the five mental hindrances (Nīvaranā) the practitioner calms down the mind, and thus gives birth to a faraway mind. 3. Samuccheda Viveka – Annihilation of far away – That is, by uprooting the fetters (Samyojana) yogis are born with a mind of separation. 4. Patippassaddhi Viveka – Pure only far away – That is, by purifying the mind by Phala Samāpatti (Saint of Concentration), yogis give birth to a far away mind. Nissarana Viveka - Renunciation and Renunciation - That is, through "renunciation" from the bondage of taints, as well as the bondage of worldly existence, through the realization of Nibbāna, the practitioner generates a mind of detachment. Here, the first two ways of separation are mundane (Lokiya), while the other three are supramundane (Lokuttara). Like this viveka, viraga (abandonment of craving) and nirodha (the cessation of), there are also five such types of medicine. In the form of seven methods, the first and last are supramundane (lokuttara), corresponding to the last three (Samuccheda, Patippassaddhi and Nissarana), while the middle five, as mundane preparatory steps , which corresponds to the first two ways - that is, by means of Belgium (Tadanga) and Che Ngu (Vikkhambhana). The Seven Factors of Enlightenment are said to be "directed to renunciation (Vossagga)". Here renunciation is of two kinds: – Renunciation by renunciation (Pariccāga) of defilements and worldly attachments. - Renunciation is considered as advancement on the Supramundane Path when the practitioner leaps to (Pakkhandana) Nirvana. In other words, in the words of the Master, "Yattha kilese paricajāti - nibbānanñca pakkhanda ti - When one is relinquished or relinquished, one also advances to Nibbāna." Both processes are considered to be interrelated. The seven methods mentioned in the Sabbāsava Sutta have been excellently successful in manifesting the gradual unfoldment through the development and harmonization of spiritual faculties and perfection. of each of these individuals, by presenting them in the order presented in the Sutra. The first method is eliminated by the Knowledge View representing the Sotāpatti Magga, the last method, and eliminated by the practice of the Enlightenment Factors (Bojjhanga) representing the seven supramundane Wisdoms (Lokuttara āna). again. The middle five methods represent a preparatory process to purify and strengthen the mindstream. What is the exact meaning of the word “practice” the Factors of Enlightenment here? That is, how are the Factors of Enlightenment practiced? Basically, each Enlightenment factor is a mental factor (cetasika). Among the seven factors of Enlightenment, Effort or Need - Viriya, Joy - Pīti and Concentration - Ekaggata are the other acquisitive possessions [12], i.e. mental factors common to all types of citta. The remaining four factors: Mindfulness – Sati, Tracing Dharma – Dhammavicaya (Paññā), Tranquility – Passaddhi, Equanimity – Upekkhā (Tatramajjha) are related only to kusala cittas. The cultivation of the mental factors that co-exist with this citta should be understood only in the sense of an action or doing that gives rise to (these mental states) frequently. In other words, these mental factors need to be aroused or repeated regularly by appropriate mental practiīti and Concentration - Ekaggata are the other properties [12] , i.e. mental factors common to all types of citta. The remaining four factors: Mindfulness – Sati, Tracing Dharma – Dhammavicaya (Paññā), Tranquility – Passaddhi, Equanimity – Upekkhā (Tatramajjha) are related only to kusala cittas. The cultivation of the mental factors that co-exist with this citta should be understood only in the sense of an action or doing that gives rise to (these mental states) frequently. In other words, these mental factors need to be aroused or repeated regularly by appropriate mental practice. Pleasure - Pīti and Concentration - Ekaggata are the other properties [12] , i.e. mental factors common to all types of citta. The remaining four factors: Mindfulness – Sati, Tracing Dharma – Dhammavicaya (Paññā), Tranquility – Passaddhi, Equanimity – Upekkhā (Tatramajjha) are related only to kusala cittas. The cultivation of the mental factors that co-exist with this citta should be understood only in the sense of an action or doing that gives rise to (these mental states) frequently. In other words, these mental factors need to be aroused or repeated regularly by appropriate mental Equanimity – Upekkhā (Tatramajjha) is concerned only with wholesome cittas (Kusala citta). The cultivation of the mental factors that co-exist with this citta should be understood only in the sense of an action or doing that gives rise to (these mental states) frequently. In other words, these mental factors need to be aroused or repeated regularly by appropriate mental practice. Upekkhā (Tatramajjha) is concerned only with wholesome cittas (Kusala citta). The cultivation of the mental factors that co-exist with this citta should be understood only in the sense of an action or doing that gives rise to (these mental states) frequently. In other words, these mental factors need to be aroused or repeated regularly by appropriate mental practice.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.1/8/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.