Diṭṭhijukammakusala: Blessings of Right View.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Definition of Diṭṭhijukamma "Diṭṭhiyā ujukaraṇaṃ: dihijukammaṃ." Wisdom that understands rightly by right view is called diṭṭhijukamma. Diṭṭhijukammakusala: The meritorious right view is kammassakatā sammādiṭṭhi: the right view of karma sees rightly, knows rightly, and firmly believes that each sentient being has karma as its own with the mind-consciousness-facilities co-existing with 4. Great-compassion-mind is in harmony with wisdom, so it's called merit-good-right view-karma. The Buddha taught about karma and its results as follows: “Kammassako'mhi kammadāyādo kammayoni kamma-bandhu kammappaṭisaraṇo, yaṃ kammaṃ karissāmi kalyāṇaṃ vā pākakaṃ vā tassa dāyādo bhavissāmi.” (1) 1 Aṅg. Pacakanipāta, Abhiṇhapaccavekkhitabbaṭhānasutta. I have karma that is my own, I am the heir to the results of karma, karma is the cause of my birth, karma is my relative, karma is my refuge. Whatever karma we create, 'good kamma' or 'bad kamma', we will be the heir to the happy result of the good kamma or the painful result of that kamma. Thus, each person in particular, and all sentient beings in general, only have their own real good and bad karma. Apart from our karma, nothing in this life is really our own, not even this inner form body is our own, because we cannot control our own will, let alone our own. What wealth, property, career outside, how can we call it our own? Nor can it be called one's own. Indeed, if someone who, in the course of the great wholesome kamma of giving, has the opportunity for the good results, the peaceful results of that great kamma, that person will enjoy wealth, wealth, etc., a full and prosperous life. full of happiness, peace, and happiness, until the completion of that great-good-karma of generosity, all property, land, career, etc. can no longer be preserved, because it is not own. The good giver fully understands the fact that all outside money is not really his own, so the good giver knows how to use the money that belongs to the temporary possession of the person. themselves, using their own money to buy necessary things, that is, clothes, food, medicines, building houses and making offerings to the great monks, to create great virtue. -the kamma of giving that belongs to one's own is indeed of long lasting stability, bringing benefit, evolution, happiness in the present life and innumerable future lives for giving- owner. The rest of the property belongs to their own and everyone else's. All four species of sentient beings, large or small, in the three worlds consisting of 31 realms, are governed by the karma and results of each living being's karma alone. In addition to karma and the results of karma, each living being is completely independent of the power of anyone, so there is no destiny or destiny of each being. Suppose, if each sentient being in the four species, whether large or small, in the three worlds consisting of 31 realms, each has a destiny or a destiny of each being, then ask who has the ability. predetermined, arranged each destiny or each destiny of each large or small being in the three worlds including these 31 realms??? Thus, there is certainly no ordained or arranged fate of each sentient being, but only the karma and results of each living being's kamma. Therefore, a wise person who has such wisdom and knowledge is called kammassakatā sammādiṭṭhi: right view, right understanding, right understanding, believing that each sentient being has his or her own karma, called diṭṭhijukammakusala: merit - righteous views. Diṭṭhijukamma = Diṭṭhi + ujukamma, Diṭṭhi: means right view (sammādiṭṭhi). Ujukamma: means right and right understanding wisdom. Diṭṭhijukamma: Right view of right understanding by right view is kammassakatā sammādiṭṭhi: right view of kamma that sees right, knows right, believes in karma and its results. Wisdom-as-conditions for the arising of kammassakatā sam-mādiṭṭhi are of three types: 1- Sutamayapaññā: Wisdom arising from hearing, studying the right dharma, reading books and studying the Buddha's right dharma as a cause and condition for the arising of kammassakatā sammādiṭṭhi. 2- Cintāmayapaññā: Wisdom arises through right consideration, right thinking depends on the wisdom of hearing, studying the Dharma, reading books and studying the Buddha's righteous Dharma as a foundation, to Having right wisdom, thinking deeply about the existence of each different living being in life is due to the karma and results of each different living being's karma as the cause-condition for the arising of kammassakatā sammādiṭṭhi. 3- Bhāvanāmayapaññā: The meditative wisdom-wisdom arising from the practice of dharma-practice by relying on sutamayapaññā and cintā-mayapaññā as the foundation, for the practitioner to practice the Dharma-practice-meditation-wisdom, leading to the arising of meditative wisdom. -wisdom see clearly, know the true-nature of the material-dharma, the three-world name-dharma; wisdom-meditation-wisdom see clearly, know the birth and death of material-dharma, name-dharma-three worlds; meditative wisdom sees clearly, knows the three general states: the state of impermanence, the state of suffering, the state of no-self of rupa, and the three worlds of mental phenomena, so , wisdom-meditation-wisdom arises as a cause-condition for kammassakatā sammādiṭṭhi. Thus, these three kinds of wisdom give rise to kammassakatā sammādiṭṭhi: right view of kamma, seeing right, knowing the truth, believing that each sentient being has his own karma, so there are 10 right things- view called “sammādiṭṭhika dasavatthu” in order to have diṭṭhijukamma-kusala: meritorious right view. Sammādiṭṭhika dasavatthu: 10 things of right view 1- Atthi dinnaṃ: Right view knows that: the good-will of giving will have good results and peace. 2- Atthi yiṭṭhaṃ: Right view knows that: good-will offering will have good results, peace-and-peace. 3- Atthi hutaṃ: Right view knows that: good-natured offerings, welcome, will have good results, peaceful. 4- Atthi sukatadukkatānaṃ kammānaṃ phalaṃ vipākaṃ: Right view knows that: has created great-good karma, evil-karma, then has the peaceful result of great-good karma, there is the painful result of evil-karma. 5- Atthi ayaṃ loko: Right view knows that: there is this world, that is, there are sentient beings who are reborn in this world. 6- Atthi paro loko: Right view knows that: there is another realm, that is, sentient beings after death, their karma results in rebirth in the next life in another realm. 7- Atthi mātā: Right view knows that: treating mother well, treating mother badly will have good results, bad results. 8- Atthi pitā: Right view knows rightly that: if you treat your father well, you will have good results and bad results. 9- Atthi sattā opapātikā: Right view knows rightly that there are beings of immediate great magnitude, such as the devas of the world of desire, the devas of the realm of form, the devas of the realm of the realms of existence. formless world, hell beings, hungry ghosts, asura species. 10- Atthi loke samaṇabrahmaṇā samaggatā sammā-paṭipannā ye imañca lokaṃ parañca lokaṃ abhiññā sacchikatvā pavedenti: Right view knows that: in this life, there are recluses and brahmins who are practitioners of the Dharma. The meditation leads to the attainment of the form-world jhānas, the immaterial jhānas, the attainment of miracles. Practitioners practice the dharma, practice insight meditation, attain the Noble Path, the Noble Fruition, and Nirvana, see clearly, know this world and the other, and then preach that it's real. These ten things of right view are 10 things to test to see if you are complete or not. If you consider that you have all these 10 things of right view, you can affirm yourself as a person with diṭṭhijukammakusala: meritorious right view. If the case considers that he is not fully complete with these 10 right views, then he knows that he is a person who does not have enough diṭṭhijukammakusala: meritorious right view. In this life, those who are close to men and women have pure faith in the Three Jewels: Buddha, Dharma, Sangha, believe in karma and fruit. of karma, wanting to create the merit of giving alms, making offerings to the bhikkhus, but not learning and understanding much of the Buddha's righteous dharma, so he creates the merit of giving alms with great-great-grandchildren. kusala-citta is not compatible with wisdom, because that near-masculine, near-female person does not have sutamayapaññā (wisdom arising from hearing the right dharma), nor cintā-mayapaññā (wisdom- wisdom arises from right consideration of the dhamma), because of the lack of diṭṭhijukammakusala: meritorious right view. If a person does not have the full ten things of right view (sammādiṭṭhika dasavatthu), then he should strive diligently to study the Buddhist dharma and should practice the Buddhist dharma, in order to understand the truth. -Dharma of the Buddha, generate pure faith in the Three Jewels, have clear wisdom to understand the correct Dharma, in order to fully acquire these 10 basic right views. Whoever has the full ten right views, he has kammassakatāsammādiṭṭhi: right view of right karma, knowing right, believing in his karma and the results of his karma, so he has diṭṭhijukammakusala: meritorious right view. Those who have diṭṭhijukammakusala: merit-benevolence-right view, when creating meritorious giving, merit-keeping precepts, merit-practice-practice-meditation, practice-practice-practice insight-meditation , etc... that person will be blessed with immeasurable blessings, with indescribable treasures. For example, seeding a small Bodhi tree, growing into a big Bodhi tree. If someone does not have all these 10 things of right view, he or she will not have kammassakatā sammādiṭṭhi: right view of karma. know right, believe in their karma and the results of their karma, so there is no diṭṭhiju-kammakusala: merit-good-right view. Those who do not have diṭṭhijukammakusala: meritorious right view, when creating merit in giving, merit in keeping one's precepts, merit in practicing the practice of meditation, or in the practice of meditation- wisdom, etc... that person will receive meager blessings and meager treasures. For example, a large Bodhi tree has a small Bodhi seed. Diṭṭhijukamma in the 3 periods – Diṭṭhijukamma in the pubbacetanā-period. – Diṭṭhijukamma in the period of muñcacetanā. – Diṭṭhijukamma in the aparacetanā-period. 1- How was Diṭṭhijukamma in the pubbacetanā period a wholesome volition before the attainment of diṭṭhijukamma? Those who know that they have not properly understood the Buddha's teachings, or have not fully understood the ten things of right view, he knows how to think: “We should study the Buddhist dharma and should practice the Buddhist dharma in order to have kammassakatā sammādiṭṭhi right view of kamma, knowing rightly, believing in our karma and the results of our karma, will be blessed- Right view sees righteousness in the Buddha's teaching." That is diṭṭhijukamma in the pubbacetanā period, which is the volition-consciousness-consciousness that is co-born with the eight kusala-consciousness-elements. 2- How is Diṭṭhijukamma in the period of muñcacetanā a wholesome volition while having diṭṭhijukamma? After thinking like this, he resolves to diligently follow the Buddhist dharma-study, properly understand the Buddhist dharma-study, and then practice the Buddhist dharma-practice, having wisdom. The wisdom meditation-wisdom sees clearly, knows the true-nature of rupa-dhamma, nama-dhamma, so it has the merits of right-view, right-knowledge, and righteousness in the Buddha's teachings. That is diṭṭhijukamma in the period of muñcacetanā which is the mind-faculty that is co-born with the four sex-elements, the wholesome-citta associated with wisdom. 3- How is Diṭṭhijukamma in aparacetanā volition-consciousness after having obtained diṭṭhijukamma? After studying the Buddhist dharma and practicing the Buddhist practice, having the merits and virtues of right view, seeing the rightness of the Buddha's teachings, he thinks: "In the past, We do not understand the Buddhist dharma well and have not practiced the Buddhist dharma, so we see wrongly, we know wrongly the Buddha's teachings. Now, I have studied Buddhist dharma and practiced Buddhist dharma, so I have fully obtained the 10 things of right view, right view, belief in karma and the results of my karma.” That is the diṭṭhijukamma in the aparacetanā period which is the volition-consciousness-consciousness that is co-born with the eight kusala-consciousness-elements. The Great Elder Mahābuddhaghosa explained in the Aṭṭhasālinī aṭṭhakathā section puññakriyā-vatthādikathā that: 1- Diṭṭhiṃ ujukaṃ karissāmī'ti cintentopi tesaṃ yeva aṭṭhānaṃ aññatarena cinteti. Whoever thinks: I will cause wisdom to arise in accordance with the Buddha's teaching, he thinks with which of these eight great kusala cittas, called diṭṭhijukamma in the pubbacetanā-period. 2- Diṭṭhiṃ ujukaṃ karonto pana catunnaṃ ñāṇa- sampayuttānaṃ aññatarena karoti. One who is practicing for the arising of wisdom to see righteousness in accordance with the Buddha's teachings, by studying the Buddhist doctrine and by practicing the Buddhist practice, that person practicing thus, with the great wholesome-citta, which of the four sex-spheres of wholesome-mindedness is associated with such wisdom, is called diṭṭhijukamma in the period of muñcacetanā. 3- Diṭṭhiṃ me ujukā katā'ti paccavekkhanto aṭṭhānaṃ aññatarena paccavekkhati ”. A person who grasps in his merits and virtues right view that: I have the wisdom to see righteousness according to Buddhist dharma-study and Buddhist practice, he has mastered the great-goodness- Which of the eight sense-consciousness-consciousnesses is such, called diṭṭhijukamma in the aparacetanā-period. Right view has 5 types 1- Kammassakatā sammādiṭṭhi: Right view of right-knowing, believing in the karma and results of one's own karma. 2- Vipassanā sammādiṭṭhi: Right view-meditation-wisdom. 3- Magga sammādiṭṭhi: Right view of the Holy Path-wisdom. 4- Phala sammādiṭṭhi: Right view of the Holy fruit-wisdom. 5- Paccavekkhaṇā sammādiṭṭhi: Right view thoroughly contemplating the Noble Path, the Fruition and Nirvana, the defilements have been eradicated, the defilements have not been eradicated. These five types of right view, in the 10th article of the Puññakriyāvatthu diṭṭhijukamma: meritorious right view refer only to kammassakatā sammādiṭṭhi. Micchādiṭṭhi: Wrong view In fact, in the puññakriyāvatthu there is no mention of micchādiṭṭhi: wrong view. To know the difference between right view and wrong view, the micchādiṭṭhi: this wrong view should be added. What is wrong view? Definition: Micchā passatī'ti micchādiṭṭhi. The state of seeing wrongly is called wrong view, that is wrong view of mind-faculty co-born with the four covetous thoughts associated with wrong view. There are many kinds of wrong views, in the Brahmajālasutta there are 62 types of wrong views and in the Sāmaññaphalasutta (1) there are 3 types of fixed wrong views. In the Paṭisambhidāmagga, the diṭṭhikatha section contains 20 types of wrong views of self-grasping in the five aggregates of clinging. 1 Dī. Sīlakkhandhavagga, Brahmajālasutta và Sāmaññaphalasutta. The five aggregates of clinging have five aggregates: 1- The material aggregates of clinging are 28 rupa-dhammas belonging to rupa-dhamma. 2- The life-aggregation of grasping-that is the life-consciousness-base co-born with the 81 three worlds-mind. 3- The perception-aggregating aggregates that are the mind-facilities are co-born with the 81 three worlds-mind. 4- The aggregate of clinging includes 50 mental factors (except for feeling-consciousness and perception-consciousness) co-born with 81 three world-consciousnesses. 5- Consciousness-aggregating-clinging includes 81 three-world-mind. (The aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness belong to the aggregate of mentality.) In the Paṭisambhidāmagga, the diṭṭhikatha presents the wrong view of self-grasping in the five aggregates of 20 types. Sakkayadiṭṭhi: Wrong view of self-grasping in the five aggregates Sakkāyadiṭṭhi: The wrong view of self-grasping in the five aggregates of grasping for is self. 1-The wrong view of self-grasping in the aggregate of clinging-attachment has 4 types: - Form-aggregation is me. - I have the aggregate of form. - Form-aggregates in us. - I am in the aggregate of form. 2- The wrong view of self-grasping in the life-aggregate aggregate of clinging has 4 types: - The aggregate of feeling is me. - I have the aggregate of life-span. - The aggregate of feeling in us. - I am in the aggregate of life. 3- The wrong view of self-grasping in the perception-aggregates of clinging has 4 types: - The aggregate of perception is me. - I have the aggregate of thought. - Thought-aggregates in us. - I am in the aggregate of thinking. 4- The wrong view of self-grasping in the aggregate of clinging has 4 types: - The aggregates are me. - I have the aggregates. - The aggregates in us. - I am in the aggregates. 5- The wrong view of self-grasping in the consciousness-aggregates of clinging has 4 types: - Consciousness-aggregates are me. - I have consciousness-aggregates. - Consciousness-aggregates in us. - I am in the aggregate of consciousness. Those are the 20 types of wrong view of self-grasping in the five aggregates of clinging: form-aggregation-attachment, feeling-aggregation-attachment, perception-aggregation-attachment, action-aggregation-attachment, and consciousness-grasping aggregate -guard against all classes of beings belonging to the ordinary class (not yet a saint) in the three worlds. - All sentient beings have the five aggregates in the 11 sense worlds. – All Brahma have the five aggregates in the 15 heavens of the realm of the Brahma world (except the heaven of the realm of the realm of the Brahma world of No-thought). – All brahmahas have a single aggregate which is the aggregate of form in the heaven of form-worlds of the Brahma-world of no-thought. - All brahmahas have the four aggregates of feeling-aggregation, perception-aggregation, formation-aggregation, and consciousness-aggregating in the four heavens of the formless brahma world. Sakkāyadiṭṭhi: How does this wrong view of self-grasping in the five aggregates of grasping for oneself affect all sentient beings? The wrong view of self-grasping in the five aggregates of grasping for one's self is the wrong view of the mind-faculty co-born with the four attachments associated with wrong view. There is sakkāyadiṭṭhi for all mortal beings: the wrong view of self-grasping in the five aggregates of grasping for self, this wrong view having no influence, no hindrance on those those who create all kinds of merits such as the good fortune of giving, the merit of keeping the precepts, the merit of practicing meditation, etc., also do not hinder the practitioners of the practice of meditation, does not hinder the attainment of the five forms of good-mind meditation, the four formless-worldly meditations of good will, nor does it hinder the attainment of the five worldly miracles (lokiya abhiññā). Therefore, the wrong view of self-grasping in the five aggregates of grasping says that one does not hinder the wholesome kamma in the eight wholesome desire-spheres for the fruit of rebirth in the next life in the seven virtuous realms. ; does not hinder the good-karma form-world in the 5 levels of meditation on the form-world-good-mind for the fruit of rebirth in the next life, reborn as a brahmin on 16 heavens of material-world Brahma-world; does not hinder the formless wholesome kamma in the four formless worlds wholesome citta for the fruit of rebirth in the next life, reborn as a brahma in the four heavens of the formless brahma world. The wrong view of self-grasping in the five aggregates hinders the practice of wisdom meditation Sakkāyadiṭṭhi: The wrong view of self-grasping in the five aggregates of grasping for self is only an obstacle for yogis who practice insight meditation, because the object of insight meditation there are five aggregates of clinging: the aggregate of clinging form, the aggregate of clinging to feeling, the aggregate of clinging to the perception, the aggregate of clinging, the aggregate of clinging to consciousness, or the matter of matter, nama-dhamma belonging to the true-meaning-dhamma (paramatthadhamma) having the true nature of rupa-dhammas, nama-dhammas are clearly dharma-no-self, not me, not a person, not a man, not a woman, not a being, etc., but the wrong view of self-grasping in the five aggregates of clinging is that of me, a person, a man, a woman, a living being, etc... so , the wrong view of self-grasping in the five aggregates of clinging is a hindrance to meditators who practice the practice of meditation-wisdom. * Wrong view of self-grasping in the five aggregates of grasping 1- How does the wrong view see the wrong grasping in the aggregate of form-attachment for me? That aggregate of clinging is the body consisting of 28 rupa: - The material aggregates of clinging in a man's body include 27 rupa (except feminine rupa). - The material aggregates of clinging in a woman's body include 27 rupa (except masculine form). For example: When walking, when standing, when sitting, when lying down, ... According to the truth of the true-meaning-dharma (paramatthasacca), there is only walking body, standing body, sitting body, lying body only. The body belongs to the rupa aggregates (form-dhamma), so it is called the walking form, the standing form, the sitting form, and the lying form only. - If when the body goes or the form goes, the wrong view sees wrong grasping where the form goes, saying that I go. We go which is not real, the truth is true according to the true-meaning-dharma (paramatthadhamma), then there is only form. The reason why there is a false view that we go is because the wrong view is co-existent with the four covetous thoughts and the wrong view sees the wrong grasping in the form that we go. According to the true-nature of all rupa-dhammas, all nama-dhammas are dhammas without self (anatta), devoid of self. Thus, the self (I) is inherently unreal, so there is no method to destroy the self. The reason there is self-grasping is because the wrong view sees wrong grasping in the form going as belonging to the rupa aggregate that is the rupa that we go. Thus, wrong view is real, so there is definitely a method to eliminate wrong view. Indeed, the meditator belongs to the class of three-person people who have perfect purity of morality, practice the dharma-practice-meditation-wisdom, which leads to the generation of meditative wisdom that sees clearly, knows birth, the cessation of rupa, the three worlds of mental phenomena, discerning meditative wisdom, knowing the three general states: the state of impermanence, the state of suffering, the state of non-being. the self of the rupa, the name-dhamma of the three worlds, leading to the realization of the truth of the four noble truths, the attainment of the stream-entry of the holy path, the entry of the fruit of the stream-entry, the of nirvana, the cessation of two kinds Defilement is the wrong view (diṭṭhi) in the four covetous thoughts combined with wrong view and doubt (vicikicchā) in the delusion-mind combined with doubt without any residue left, becoming a saint forever stream-enterer no longer see wrong views in the aggregate of clinging to form (along with the four mental aggregates) as self, as self, and at the same time no longer see wrong grasping as a person, as a man, as a woman. , which are other sentient beings. Likewise, - When the body stands or the form stands, the Stream-winner no longer has the wrong view, wrongly grasps at the standing form, and thinks that we are standing. - When the body sits or the form sits, the Stream-winner no longer has the wrong view, wrongly grasping at the sitting form, thinking that I am sitting. - When the body is lying down or the form is lying down, the Stream-winner no longer has the wrong view of seeing and grasping at the lying form that we are lying down... 2- How does the wrong view see the wrong attachment in the life-aggregation aggregate of clinging to us? That aggregate of clinging is feeling-consciousness (vedanācetasika) that is co-born with the 81 three worlds of consciousness. Feeling cetasika has the state of feeling in the object, there are 3 kinds of feeling: - Dukkhavedanā: painful feeling is unpleasant feeling in bad object. - Sukhavedanā: pleasant feeling is pleasant feeling in a good object. – Adukkhamasukhavedanā: a feeling that is neither painful nor pleasant is a feeling that is neither painful nor pleasant in an object that is neither bad nor good. These three types of feeling are the aggregate of feeling belonging to nama-dhamma. - If when feeling a painful feeling (dukkhavedanā), the wrong view sees wrongly grasping at the painful feeling that we are suffering. - If when feeling pleasant (sukhavedanā), wrong view sees wrongly grasping in pleasant feeling, thinking that we are at peace. - If when feeling neither pain nor pleasure (adukkha-masukhavedanā), the wrong view sees wrongly grasping the feeling that is neither painful nor pleasurable, saying that we are neither painful nor happy. We are suffering, we are at peace, ... which is not real, the truth is true according to the true-meaning-dhamma (paramatthadhamma), then there is only feeling-sense aggregates. The reason why there is a false view that we are suffering, that we are at peace, etc. is because wrong view is co-born with 4 covetous attachments with wrong view. suffering, we are at peace, ... True to the true-nature of all nama-dhammas are dharma-no-self (anatta), there is no self. Thus, the self is inherently unreal, so there is no method to destroy the self. The reason there is self-grasping is because the wrong view sees wrong grasping in the aggregate of clinging as belonging to nama-dhamma, thinking that we are suffering, we are at peace, etc. Thus, wrong view is real, so it must be certain. There is a method to destroy wrong-view. Indeed, the meditator belongs to the class of three-person people who have perfect purity of morality, practice the dharma-practice-meditation-wisdom, which leads to the generation of meditative wisdom that sees clearly, knows birth, the cessation of rupa, the three worlds of mental phenomena, discerning meditative wisdom, knowing the three general states: the state of impermanence, the state of suffering, the state of non-being. the self of the rupa-dhamma, the name-dhamma of the three worlds, leading to the realization of the four noble truths, the attainment of the Noble Path-entry, the Noble-fruits of the stream-entry, and Nirvana, the cessation of two kinds of things. Defilement is the wrong view (diṭṭhi) in the four covetous thoughts combined with wrong view and doubt (vicikicchā) in the delusion-mind combined with doubt without any residue left, becoming a saint forever stream-enterer no longer see wrong views in the aggregate of feeling-attachment-attachment (along with the remaining 4 aggregates) as self and self, and at the same time no longer see wrong grasping for being human, male, or female. , which are other sentient beings. 3- How does the wrong view see the wrong grasping in the perception-aggregation-attachment as we are? The aggregate of clinging-perception is the perception-consciousness (saññā-cetasika) co-born with the 81 three worlds of consciousness. Consciousness-consciousness has a state of remembrance in 6 objects that are: - Rūpasaññā: rupa-perception is remembrance of the rupa-object. – Saddasaññā: perception of sound is remembrance of the sound-object. - Gandhasanna: Perception is the remembrance of the incense-object. – Rasasaññā: perception is the remembrance of the taste-object. – Phoṭṭhabbasaññā: tactile perception is the remembrance of the tangible object. - Dhammasaññā: dhamma perception is the remembrance of the object of dhammas. These six types of perception are perception aggregates belonging to nama-dhammas. - If, when recollecting the form-object, the wrong view sees wrongly grasping at the form-perception that we perceive form. We think that form is not real, the truth is true according to the true meaning (paramatthadhamma), there is only perception aggregate. The reason why there is a false view of what we think we think is because wrong view is co-exist with the four covetous thoughts associated with wrong view, wrong grasping in perception aggregates, grasping for one's perception. According to the true-nature of all rupa-dhammas, all nama-dhammas are dhammas without self (anatta), devoid of self. Thus, the self is inherently unreal, so there is no method to destroy the self. The reason there is self-grasping is because the wrong view sees wrong grasping in the perception-aggregating aggregates belonging to the nama-dhamma that we perceive. Thus, wrong view is real, so there is definitely a method to eliminate wrong view. Indeed, the meditator belongs to the class of three-person people who have perfect purity of morality, practice the dharma-practice-meditation-wisdom, which leads to the generation of meditative wisdom that sees clearly, knows birth, the cessation of rupa, the three worlds of mental phenomena, discerning meditative wisdom, knowing the three general states: the state of impermanence, the state of suffering, the state of non-being. the self of the rupa-dhamma, the name-dhamma of the three worlds, leading to the realization of the four noble truths, the attainment of the Noble Path-entry, the Noble-fruits of the stream-entry, and Nirvana, the cessation of two kinds of things. Defilement is the wrong view (diṭṭhi) in the four covetous thoughts combined with wrong view and doubt (vicikicchā) in the delusion-mind combined with doubt without any residue left, becoming a saint forever stream-enterer no longer see wrong views in the aggregates of perception and grasping (along with the remaining 4 aggregates) as self, self, 4- How does the wrong view see the wrong grasping in the aggregates of clinging to be considered me? That aggregate of grasping is the 50 mental factors (cetasika) (except for the feeling-consciousness and the perception-consciousness) that are co-born with the 81 three worlds of consciousness. Of the 50 mental factors, there are mental factors (cetanācetasika) leading to create good karma or create negative karma. - If when creating good karma, the wrong view sees wrong grasping in the aggregate of clinging and thinks that we create good karma. - If when creating negative karma, the wrong view sees wrong grasping in the aggregate of clinging and thinks that we create evil karma. We create good karma, we create bad karma... which is not real, the truth is true according to the true meaning (paramattha-dhamma), only the aggregates create good karma, create bad karma only. . The reason why there is a false view that we create good karma, we create bad karma... is because wrong view co-exists with the four attachments associated with wrong view. I think I create good karma, I create bad karma, ... According to the true-nature of all nama-dhammas, all rupa-dhammas are anatta, devoid of self. Thus, the self is inherently unreal, so there is no method to destroy the self. The reason there is self-grasping is because the wrong view sees wrong grasping in the aggregate of clinging as belonging to nama, saying that we create good karma, we create bad karma, etc. Thus, wrong view is real. , so surely there is a method to destroy wrong-view. Indeed, the meditator belongs to the class of three-person people who have perfect purity of morality, practice the dharma-practice-meditation-wisdom, which leads to the generation of meditative wisdom that sees clearly, knows birth, the cessation of rupa, the three worlds of mental phenomena, discerning meditative wisdom, knowing the three general states: the state of impermanence, the state of suffering, the state of non-being. the self of the rupa-dhamma, the name-dhamma of the three worlds, leading to the realization of the four noble truths, the attainment of the Noble Path-entry, the Noble-fruits of the stream-entry, and Nirvana, the cessation of two kinds of things. Defilement is the wrong view (diṭṭhi) in the four covetous thoughts combined with wrong view and doubt (vicikicchā) in the delusion-mind combined with doubt without any residue left, becoming a saint forever stream-enterer no longer see wrong views in the aggregate of clinging (along with the remaining 4 aggregates) as self, as self, and at the same time no longer see wrong grasping as human, male, or female. , which are other sentient beings. 5- How does wrong view see wrong grasping in consciousness-aggregate-clinging-clinging that considers me? The consciousness-aggregating-clinging aggregate is the 81 three worlds of consciousness divided into six types of consciousness: – Cakkhuviññāṇa: eye-consciousness-mind has two minds. – Sotaviññāṇa: atrium-consciousness-mind has two minds. – Ghānaviññāṇa: billion-consciousness-mind has 2 minds. – Jivhāviññāṇa: truth-consciousness-mind has 2 minds. – Kāyaviññāṇa: body-consciousness-mind has two minds. – Manoviññāṇa: consciousness-consciousness has 71 minds. These six types of consciousness are called the mental aggregates of nama. - If when eye-consciousness-mind has the duty to see form-objects, wrong view sees wrongly grasping in eye-consciousness-mind saying that we see form. We see that form is not inherently real, the truth is true according to the true meaning (paramatthadhamma), only eye-consciousness-mind sees form only, eye-consciousness-mind belongs to the aggregate of consciousness. The reason why there is a wrong view and grasping that we see form is because the wrong view is co-existed with the four covetous consciousnesses and the wrong view. . According to the true-nature of all rupa-dhammas, all nama-dhammas are dhammas without self (anatta), devoid of self. Thus, the self is inherently unreal, so there is no method to destroy the self. The reason there is self-grasping is because the wrong view sees wrong grasping in the eye-consciousness-mind belonging to the consciousness-aggregation-clinging aggregate of nama-dhamma that we see form. Thus, wrong view is real, so there is definitely a method to eliminate wrong view. Indeed, the meditator belongs to the class of three-person people who have perfect purity of morality, practice the dharma-practice-meditation-wisdom, which leads to the generation of meditative wisdom that sees clearly, knows birth, the cessation of rupa, the three worlds of mental phenomena, discerning meditative wisdom, knowing the three general states: the state of impermanence, the state of suffering, the state of non-being. the self of the rupa-dhamma, the name-dhamma of the three worlds, leading to the realization of the four noble truths, the attainment of the Noble Path-entry, the Noble-fruits of the stream-entry, and Nirvana, the cessation of two kinds of things. Defilement is the wrong view (diṭṭhi) in the four covetous thoughts combined with wrong view and doubt (vicikicchā) in the delusion-mind combined with doubt without any residue left, becoming a saint forever stream-enterer no longer have the wrong view of grasping in the consciousness-aggregation of grasping (along with the remaining four aggregates) as self, self, Likewise, - If when the ear-consciousness-mind hears the sound, the stream-enterer saints will no longer see the wrong view and wrong grasping in the ear-consciousness-mind thinking that we hear the sound. - If when the female-consciousness smells the scent, then the stream-enterer saints will no longer see wrong views in the female-consciousness-consciousness as thinking that I smell the scent. - If when the true-consciousness tastes the taste, then the stream-enterer saints will no longer see the wrong view and wrong grasping in the true-consciousness-mind thinking that we taste the taste. – If when the body-consciousness-mind, the tactile sensations are hard and soft, etc., then the Stream-winner will no longer see the wrong view of wrong grasping in the body-consciousness-mind, thinking that we have hard and soft tactile sensations. - If when the mind-consciousness knows the dhammas, then the stream-enterer saints will no longer see wrong views and wrong grasping in the mind-consciousness that think we know the dharmas. Niyatamicchādiṭṭhi: Fixed wrong view is fixed, unchanging wrong view Fixed wrong views are of three types: – Natthikadiṭṭhi: No-fruit wrong-view. – Ahetukadiṭṭhi: Non-human wrong view. – Akiriyadiṭṭhi: Non-action wrong view. 1- How is the fruitless wrong view? Natthikadiṭṭhi: The fixed no-result wrong view is the fixed, unchanging wrong view that: "There is no result of karma". The person with this fixed non-result of wrong view mistakenly grasps that: "There is no painful result of bad karma, nor is there a happy result of good karma. People who have created bad karma or have created good karma already have neither the painful results of bad karma, nor the peaceful results of good karma. All sentient beings die and it's over, there's no karma for the fruit of rebirth in the next life." This fixed fruitless wrong view is also called the cessation of view (ucchedadiṭṭhi) death is the end, there is no next life. As in the Sāmaññaphalasutta sutta (1), the pagan master Ajitakesakambala had the natthikadiṭṭhi: no-fruition-fixed wrong view, wrongly grasping that: "there is no result of karma" as follows: 1 D. Sīlakkhandhavagga, kinh Sāmaññaphalasutta. 1- Natthi dinnaṃ: The wrong view that: Good and good giving does not have good results, peace. 2- Natthi yiṭṭhaṃ: The wrong view that: The good-good offering does not have good results, peace-peace. 3- Natthi hutaṃ: The wrong view is wrong that: Good-natured offerings, welcome also do not have good results, peaceful. 4- Natthi sukatadukkatānaṃ kammānaṃ phalaṃ vipākaṃ: Wrong view that: Having created good karma, bad karma already, there is no peaceful result of good karma, no suffering result of bad karma. 5- Natthi ayaṃ loko: Wrong view that: There is no realm in this world means that there are no sentient beings to be reborn in this world. 6- Natthi paro loko: Wrong view that: There is no other realm, which means that sentient beings have died and gone, and there is no rebirth in the next life in another world. 7- Natthi mātā: Wrong view that: Creating blessings, creating sins against one's mother has no good or bad results. 8- Natthi pitā: Wrong view that: Creating blessings, creating sins against your father has no good or bad results. 9- Natthi sattā opapātikā: The wrong view sees that: There are no instantaneously large and large sentient beings such as the devas of the world of desire, the devas of the realm of form, the beings of the earthly realm. hell, hungry ghosts, asura species. 10- Natthi loke samaṇabrahmaṇā samaggatā sam-māpaṭipannā ye imañca lokaṃ parañca lokaṃ abhiññā sacchikatvā pavedenti: Wrong view that: In this life, there are no recluses, brahmins who practice the Dharma, practice meditation, and meditate. leading to the attainment of the form-world meditation, the formless meditation, the attainment of the magical powers; practice dharma-practice meditation-wisdom, attain the Noble Path, Holy Fruit, Nirvana, see clearly, know this world and other realms. A person with this fixed non-result of wrong view is one who denies the result of bad karma, the result of good karma, which also means negating the cause as bad karma, good karma. 2- How is the inhuman wrong view? Ahetukadiṭṭhi: the fixed, unchanging wrong view is the fixed, unchanging wrong view that: "Without cause, there is no karma". A person with a fixed view of no-cause, wrong-view, mistakenly grasps that: “There is no kamma that produces its result (janakahetu), nor is there any kamma that supports the result of kamma. That is, there is no good karma for the results of peace, there is no negative karma for the results of suffering; There is no good kamma to support the result of kamma, no negative kamma to support the result of kamma.” Thus, a person with a fixed view of no-cause and wrong view mistakenly holds that: "All beings exist in this world by nature, not by the result of good karma, not by the result of evil. - any profession. All sentient beings are naturally defiled, coming to a time when they are naturally pure and pure. Therefore, all sentient beings are evil and good; Fools and wise people, having passed through birth and death, samsara for many lifetimes and many kalpas, are at some point liberated from all suffering.” As in the Sāmaññaphalasutta sutta (1) the heretic master Makkhaligosāla had the Ahetukadiṭṭhi heresy: 1 D. Sīlakkhandhavagga, kinh Sāmaññaphalasutta. There is no human being, the wrong view is fixed and wrong, wrongly grasping that: "Without cause, there is no karma" as follows: - There is no cause, no condition for all sentient beings to be polluted. All sentient beings are naturally defiled, without any cause or condition. - There is no cause, no condition to make all sentient beings pure and pure. All sentient beings are naturally pure and pure, without any cause or condition. There is no karma of one's own, no karma of others. All living beings depend on luck, misfortune, natural painful feelings, natural pleasant feelings. - All sentient beings are evil people, good people; Fools, wise people, who have gone through birth and death, samsara for many lifetimes and many kalpas, will eventually be liberated from all suffering.” The person who has this fixed wrong view is one who denies that cause is good karma, bad karma, which also means negates the happy results of good karma, the painful results of bad karma. 3- How is non-action wrong view? Akiriyadiṭṭhi: The fixed wrong view of non-action is the fixed, unchanging wrong view that: "There is no evil action, no good action". A person with a fixed view of non-action, wrong view, mistakenly holds that: "The person who creates bad karma does not do evil, the person who creates good karma does not do good. Action is just action, there is no evil, no good.” As in the Sāmaññaphalasutta sutta, the pagan master Puraṇakassapa has the Akiriyadiṭṭhi heresy: non-action, wrong view, fixed view, wrong view, wrongly grasping that: "There is no evil action, no good action" as follows: Doing evil by oneself, or ordering others to do evil deeds, there is no such thing as: - Killing by oneself, or ordering others to kill, do not commit the evil act of killing. - Stealing by oneself, making others to steal, are not evil acts of theft, etc. - Giving alms by yourself, advising others to give alms are not good acts of giving. - Making offerings by yourself, advising others to make offerings, are not doing good deeds of making offerings, etc. The person who has this fixed wrong view of non-action is one who denies that the cause is good or bad karma, that is, negates the results of good and bad karma. These three fixed wrong views are extremely bad karma heavier than the five non-serious crimes of killing father, mother, Arahant, and bruising the feet of Germany. The Buddha and the Bhikkhu-Sangha divide, because people with this kind of fixed wrong view absolutely do not believe in their karma and its results. Although he does not believe in karma and its results, in fact, he has created extremely heavy negative karma, so after his death, that fixed wrong-viewed negative karma certainly has precedence for him. the fruit of rebirth in the next life in the great hell-hell of Avīci, to suffer the fruit of burning suffering for a long time, without limit. Wrong View – Right View (Micchādiṭṭhi – Sammādiṭṭhi) Wrong view and right view arise from what cause? In the Sutras, the Dharma part of the two limbs, the Buddha teaches that wrong views (micchādiṭṭhi) arise due to two causes and conditions as follows: “Dveme Bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, ayoniso ca manasikāro. I love you so much, I love you so much. ” - O monks! Due to the two causes-conditions give rise to wrong views. What are these two causes and conditions? 1- Parato ca ghoso: Listening to wrong-doing from people with wrong views. 2- Ayoniso ca manasikāro: knowing in mind with delusion-mind does not know exactly the 4 states of conditioned dharmas. - O monks! Due to these two conditions, wrong views arise. Explain Ayoniso ca manasikāro: knowing in the mind with the delusion-mind does not know exactly the 4 states of all the rupa-dhammas, nama-dhammas of the three worlds as follows: * Sac-dharma, nama-dhamma has the state of impermanence (anicca), which is due to the inverted mind-consciousness that is permanent (nicca). * Rupa-dharma, nama-dhamma has a state of suffering (dukkha), so it is because of the reverse mind that is happy (sukha). * Sac-dharma, nam-dham has a state of not-self (anattā), so it is due to the inverted delusion-mind for self (attā). * Sac-dharma, nama-dhamma has a state of impurity (asubha), so it is due to the reverse of ignorance-mind that is pure (subha). Ayonisomanasikāra: knowing in the mind with a mind of delusion knowing how to reverse the 4 states of all rupa, the three worlds of nama-dhammas that say that permanence, bliss, self, and purity are the causes and conditions for arising micchādiṭṭhi: wrong view, also cause-condition arising vipallāsa: dharma-inversion-madness. Vipallāsa: there are 3 types of inversion of madness 1- Diṭṭhivipallāsa: The wrong view of the inversion of madness sees the reverse in the form-dhamma, the name-dhamma for the common, happy, self, pure. 2- Cittavipallāsa: The mind-turning-crazy knows how to reverse in the material-dharma, the name-dhamma for the permanent, happy, self, and pure. 3- Saññāvipallāsa: The idea of ​​inversion-madness is reversed in the form-dhamma, the name-dhamma that is permanent, happy, self, and pure. Thus, there are 3 types of dharma-inversion, each of which has 4 dharmas. Therefore, there are 12 dharma-inversions that cause the cause and effect of wrong views. * In the Sutras, the French part of the two limbs, the Buddha teaches that right view (sammādiṭṭhi) arises due to two causes and conditions as follows: “Dveme Bhikkhave, paccayā sammādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, yoniso ca manasikāro. I love you so much, I love you so much. ” - O monks! Due to the two causes and conditions, right view arises. What are these two causes and conditions? (first) 1 Aṅguttaranikāya, Dukanipātapāḷi, Āsāduppajahavagga. 1- Parato ca ghoso: Listening to the right dharma from wise people with right views. 2- Yoniso ca manasikāro: Understanding in the mind with wisdom knows the four states of conditioned things. - O monks! Because of these two conditions, right view arises. Explain Yoniso ca manasikāro: Knowing in the mind with wisdom knows exactly the 4 states of all material phenomena, the three worlds of nama-dhammas as follows: * Rupa, nama has the state of impermanence (anicca), then wisdom knows it is impermanent (anicca). * Rupa-dharma, nama-dhamma has a state of suffering (dukkha), then wisdom knows it is suffering (dukkha). * Sac-law, has legal title- state non-self (soul) the true Wisdom knows no-self (soul) * Sac-law, the list-state-legal with no-net status (asubha), the tri- right knowledge is impure (asubha). Yonisomanasikāra: Understanding in the mind with wisdom knowing exactly the 4 states of all rupa, the three worlds of nama-dhammas all have the state of impermanence, the state of suffering, the state of not-self, the state of impurity as the cause-condition for the arising of sammādiṭṭhi: right view. Right view has 5 types 1-Kammassakatā sammādiṭṭhi: Right view of karma means that the wisdom sees rightly, knows rightly the good and bad karma that we have created and are our own. 2- Vipassanā sammādiṭṭhi: Right view-meditation-wisdom means wisdom-meditation-knowledge of the three worlds clearly seeing, knowing the true-nature of rupa-dhamma, nama-dhamma as non-self, seeing clearly, knowing. clearly the arising and passing away of rupa, nama-dhamma, clearly seeing, knowing the three general states: the state of impermanence, the state of suffering, the state of not-self of rupa, name-dhamma of the three worlds. 3- Maggasammādiṭṭhi: Right view of the Holy Path-wisdom means the super-three-worldly wisdom-meditation-wisdom that realizes the four Noble Path-wisdom with the object of Nirvana, the super-three worlds. 4- Phalasammādiṭṭhi: Right View-Saint-Results-Wisdom means super-three-worldly wisdom-meditation-wisdom that realizes 4 Saint-fruits-wisdom with the object of Nirvana, which is super-three-worldly. 5- Paccavekkhaṇāsammādiṭṭhi: Right view of contemplation means that wisdom-meditation-wisdom contemplating the Holy Way, Saint-fruits, Nirvana has been attained; contemplating the cessation of defilements and afflictions that have not yet been eradicated. In fact, in the 10 puññakriyāvatthu meritorious virtues, there is only kammassakatā sammā-diṭṭhi: right-view-karma.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.24/9/2021.