The First Precious-Buddha-Treasure: Arahaṃ.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Itipi compared to Bhagavā Arahaṃ. (How to read: Istipi buckets Phagavoa Arahang) Means: - So Bhagavā: Germany-World-Honored One. - Itipi: Because he is a noble Arahant whose body, speech, and mind are completely pure and pure, he is worthy to receive the offerings and offerings of humans, gods, and criminals. heaven, … – Arahaṃ: Therefore, the Blessed One has arahantship. Arahaṃ has 5 meanings – Arahaṃ means worthy of receiving offerings. – Arahaṃ means being far away from all afflictions forever. – Arahaṃ means having eradicated all enemies of defilements. – Arahaṃ means having destroyed the cycle of samsara in the 3 precepts and 4 species. – Arahaṃ means never doing evil in secret. Explain: 1- How does Arahaṃ mean one who is worthy to receive offerings of worship? The World-Honored One is the one and only Supreme Being, in the thousands of realms of the three worlds of beings. Indeed, among all sentient beings, there is not a single person, a recluse, a brahmin, a deva, a brahmin, etc., who has all the five virtues: precepts, virtues, concentration, wisdom-virtue, liberation-virtue, and liberation-knowledge-virtue like the World-Honored One. The World-Honored One has all five virtues: - Virtue is completely pure and pure, - Virtue is completely pure, - Virtue is completely pure, - Wisdom of liberation from virtue is completely pure, - Wisdom of liberation -escape-tri-knowledge-virtue is completely pure. Only the World-Honored One has all these five virtues. Therefore, the World-Honored One is the Most Supreme Being in all the three worlds of beings, the One who is worthy for sentient beings to worship and make offerings to. Those sentient beings who have worshiped and made offerings will have great treasures, great benefits, noble evolution, and lasting sublime happiness. As the Buddha taught: - O monks! The one and only Supreme Being, when appearing in the world, to bring benefit, evolution, lasting happiness to the majority of beings, to save sentient beings, mankind , devas, brahmins. Who is that unique Supreme Being? The one and only Supreme Being is the Tathagata, the Arahant, the Buddha of Perfect Enlightenment. - O monks! The Tathagata is the one and only Supreme Being, appearing in the world to bring benefit, evolution, and lasting happiness to the majority of beings, mankind, gods, brahmin.”(1) 1 Aṅguttaranikāya, section Ekakanipāta. Therefore, the Blessed One has the virtue of Araha in the sense that he is worthy to receive the offerings of all sentient beings. 2- How does Arahaṃ mean being away from all afflictions forever? Defilement translated from Pāḷi: kilesa. Kilesa: The affliction is the unwholesome mind-facilities that co-exist with the unwholesome mind, making the body and mind hot, uncomfortable, suffering body and mind; Defilements also make the mind, mental-facilities polluted, creating karma by body, speech, and mind. There are 10 types of defilements 1- Greed (lobha) is covetous cetasika co-existent with 8 cittas, having the state of desire in the object. 2- Hatred (dosa) is the mental-hatred mental factor that is co-born with the two anger-minds, with a state of ferocity, cruelty, and no desire in the object. 3- Sila (moha) is the delusion that is co-born with 12 unwholesome minds, has a state of delusion, does not know the true nature of dharmas. 4- The wrong view (diṭṭhi) is the wrong view of the mind-faculty that is co-born with the 4 desires of the wrong view with the state of wrong seeing, wrong grasping in the object. 5- Self-conceit (māna) is a self-conceited mind-faculty that is co-born with 4 desires that are not compatible with wrong views, having a state compared with others: superior to others, equal to people, inferior to others. 6- Doubt (vicikicchā) is a doubt-mind-faculty co-born with a delusion-mind associated with doubt, having a state of doubt in the object. 7- Sadness (thīna) is a feeling of sadness and boredom that is co-born with 4 lusts and 1 aversion, consisting of 5 akusala cittas that need to be worked on, with a state of not being enthusiastic, letting go of the opposite. -statue. 8- The mind-discharge (uddhacca) is the mind-faculty that is co-born with the 12 unwholesome states of mind, having the state of non-abiding in the object. 9- Shameless (hiri) is shamelessness, a state of mind that is co-born with the 12 akusala cittas, having a state of being without shame or guilt when doing evil deeds. 10- Not knowing aversion (ottappa) is not knowing fear of the mental states associated with the 12 akusala cittas, having the state of not knowing the fear of sin, when doing evil deeds. These are the 10 kinds of afflictions, whenever any defilement arises in any akusala citta, it not only makes the mind polluted, hot-tempered, but also makes the body hot, uncomfortable, The face lost its natural look. The nature of afflictions is of three types – Vītikkamakilesa is the gross affliction, which is manifested in the body of evil deeds, the speech of evil. This gross defilement can be eliminated by the practice of precepts. A meditator with good intentions (cetanā) abstaining from all evil actions, keeping the precepts to make his body and speech pure, then destroys this gross defilement from time to time. – Pariyuṭṭhānakilesa is the middle-class defilement arising in the mind, that is, the 5 dharma-obstacles (1), making the mind feel uncomfortable, suffering the mind, preventing all good-dhammas. This middle-class defilement can be eliminated by the practice of meditation. When the practitioner attains the first form-sphere jhāna, thanks to the 5 jhāna factors that can be eliminated by subduing and suppressing this middle-class defilement. – Anusayakilesa is an extremely subtle affliction hidden in the mind, that is, the 7 afflictions that lie dormant in the mind (2) do not manifest. Defilements of this extremely subtle type can be eliminated by the practice of insight meditation. Only when the practitioner realizes the four Noble Paths of wisdom can he eradicate this extremely subtle defilement. [1] 5 dharmas-obstacles: lust, hatred, boredom-sleepiness, free-mind-remorse, doubt. [2] The 7 afflictive dharmas sleep underground in the mind: slumbering lust, slumbering love life, slumbering anger, slumbering conceit, slumbering wrong view, nostalgia -sleep-suspect and subterranean-sleep ignorance. There are 1,500 types of defilements When the 10 types of afflictions mentioned above are related to the object as a condition for the arising of afflictions, there are 1,500 types of afflictions in general. The calculation is as follows: 75 dharmas that can be the object of affliction: - Xinxing is a dharma (because of the same state of knowing the object). – Mind-faculties 52 dharmas (each mental-faculty has a separate state). – Rupa has only 18 distinctly existing rupa, and 4 states of rupa. Thus, there are (1 + 52 + 18 + 4) = 75 dharmas that can be the object of afflictions. - These 75 dharmas are the object of the defilements within us, the enemy within. These 75 dhammas are also the object of defilements outside of oneself, an external enemy. The object of affliction within us has 75 dharmas and outside we have 75 dharmas including 150 legal entities with 10 kinds of defilements (greed, hatred, delusion, wrong view, conceit, doubt) , boredom, distraction, no shame of sin, no fear of sin) into 1,500 kinds of afflictions (150 x 10). In fact, the 10 types of afflictions in the 12 akusala cittas (12 evil thoughts) make the mind polluted, making the mind hot-tempered, uncomfortable, suffering in the mind, and suffering in the body. Defilement is the direct cause and effect of all bad karma, and the indirect cause of all good karma in the three worlds (due to ignorance as a condition, it creates bad karma and good karma), and then gives results. of karma, leading in the cycle of birth and death in the three worlds (1)4 species (2). [1] 3 worlds: sex world, form world, formless world. [2] 4 species: fetus-birth, ovum-birth, low-birth, biochemical-birth. This kamma is driven by craving (taṇhā). Craving-craving (taṇhā) that is craving-consciousness-facilities (lobhacetasika). Craving has a total of 108 types. There are 108 types of craving How to calculate 108 types of craving according to 3 properties, 6 objects, 2 sides, 3 times are as follows: 3 qualities of craving: – Desire-craving (kāmataṇhā): Craving in 6 objects: form, sound, smell, taste, touch, and dharma. - Desire for existence (bhavataṇhā): Craving in the six objects is consistent with permanent view and craving in the form-world meditation, the formless-sphere meditation, in the form-world, and the formless-world. . – Non-existence-loving (vibhavataṇhā): Craving-in the 6 objects in accordance with the fragment-view. 6 objects of craving: 1- Rupa-craving (rūpataṇhā): Form is the object of craving. 2- Sound-thirst (saddataṇhā): Sound is the object of craving. 3- Incense-craving (gandhataṇhā): Incense is the object of craving. 4- Taste (rasataṇhā): Taste is the object of craving. 5- Contact (phoṭṭhabbataṇhā): Contact is the object of craving. 6- Dharma-craving (dhammataṇhā): Dharma is the object of craving. 2 sides: 1- Inside: Craving arises within one's mind. 2- Outside: Craving arises outside of oneself (of others). 3 times: 1- Past tense: Craving arose in the past time. 2- Present time: Craving is arising in the present time. 3- Future times: Craving will arise in future times. Thus, craving has 3 properties multiplied by 6 objects, multiplied by 2 sides (inside and out), multiplied by 3 times (past, present, and future) to 108 (3 x 6). x 2 x 3) kind of craving, is the cause of suffering-truth. The Bodhisattva Siddhattha himself realized the truth of the Four Noble Truths, without a teacher's guidance, attained the Four Noble Paths, the Four Noble Fruits and Nirvana, eradicated all 1,500 kinds of defilements, The 108 kinds of craving have no residue, especially the destruction of all pre-defects (vāsanā) (1) accumulated from countless past kalpas, at the bottom of the Great Bodhi tree, at the last watch. On the night of the full moon of April, he became the first Arahant, in the entire realm of the three worlds of sentient beings, called the one and only Buddha, whose title is Gotama Buddha. . [1] Vāsanā: This pre-shield, the Sravaka cannot be destroyed, the Arahant is only capable of eradicating 1,500 kinds of defilements and 108 kinds of craving. but it is not possible to destroy all the pre-disadvantages accumulated from countless past kalpas. Therefore, the Blessed One has the virtue of Araha in the sense that it is to be separated from all afflictions forever, and that pre-disadvantage can never arise again. 3- How does Arahaṃ mean to annihilate all enemies as afflictions? The Buddha said: "The dangerous enemy is one's 1,500 kinds of defilements." The reason why we call affliction an enemy is because enemies in this life often find opportunities to torment us, kill us, and there is no one who wants us to be at peace. In the same way, the afflictions arising in akusala-citta make us suffer in mind, in body, in anger, and in uneasiness, and also cause us to create all kinds of negative karma, causing suffering to other sentient beings, and then suffer. result of suffering in the present life and many future lives. In fact, only the afflictions inside our unwholesome mind can directly cause us suffering, while the defilements outside ourselves, those of others, can't directly hurt us, if we don't accept them. . For example: People scold and beat us, if we have patience, no anger, no affliction, then we don't suffer. If the mind of afflictions, anger, and hatred arises, then it is the afflictions inside our mind that make our mind miserable, not the defilements outside of us, of others, that make us suffer. The part of bodily suffering belongs to the fruit of karma, and no one can avoid it, not even the Buddha or the Arahants. Even though the Buddha and the Arahants have eradicated all 1,500 kinds of defilements, they are completely free of mental suffering, but still have a form body, so there is still a suffering body until the end. longevity, cessation of Nirvana, liberation from suffering, birth and death, birth and death in the three worlds and four species. Only then will we truly be liberated from all suffering. Bodhisattva Siddhattha annihilated all enemies, 1,500 kinds of afflictions, with the Four Noble Paths of Wisdom under the Great Bodhi tree, at the last watch of the full moon night of the fourth month (lunar calendar), He became the one and only Buddha in the three worlds of sentient beings with the name Gotama Buddha. Therefore, the World-Honored One had the Virtue Arahaṃ with the meaning of eradicating all enemies, defilements, and leaving no residue. 4- How does Arahaṃ destroy the cycle of samsara in the 3 precepts and 4 species? That cycle of reincarnation is the "Ten-Two-Dependent-born" (Paṭiccasamuppāda), with 12 factors: – Due to ignorance as a condition, dharma-action arises, (Avijjāpaccayā saṅkhārā) – Due to dharma-action as condition, mind-consciousness arises, (Saṅkhārāpaccayā viññāṇaṃ) – Due to mind-consciousness as condition, nama-dhamma rupa-dhamma arises, (Viññāṇapaccayā nāmarūpaṃ) - Because of nama-rupa as a condition , the six-bases arise, (Nāmarūpapaccayā saḷāyatanaṃ) - Due to the six-bases as conditions, the six -contacts arise, (Saḷāyatanapaccayā phasso) - Do Six-contact is the condition, so the six feelings arise, (Phassapaccayā vedanā) - Because of the six feelings as the condition, so the six cravings arise, (Vedanāpaccayā taṇhā) - Because of the green- cravings , the four- hands arise. , (Taṇhāpaccayā upādānaṃ) – Due to four-hands as a condition, dual existence arises, (Upādānapaccayā bhāvo) – Due to duality as condition, rebirth arises, (Bhāvapaccayā jāti) - Due to rebirth as a condition, aging, death, grief, lamentation, physical suffering, mental suffering, extreme suffering arise, etc. (Jātipaccayā jarā-maraṇa-soka-parideva-dukkha-domanassupāyāsā sambhavanti,) Explain 1- Ignorance (avijjā) that is delusion-consciousness (mohacetasika) co-born with 12 unwholesome-cittas. * Ignorance is not not knowing everything, but the truth is ignorance only does not know the following 8 dharmas only. 1- Not knowing the rupa-dhamma, the three-world name-dhamma is the Noble Truth of Suffering, 2- Not knowing craving is the Noble Truth of Human Life, 3- Not knowing Nirvana is the Noble Truth of the Cessation of Suffering. -Truth, 4- Not knowing the dharma-practice of the eightfold path leading to the Cessation of Suffering-Holy Truth, 5- Not knowing the five aggregates, nama-dhamma, and rupa-dhamma in the past, 6- Not knowing the five-fold- aggregates, nama-dhamma, rupa-dhamma in the future, 7- Not knowing the five aggregates, nama-dhamma, and rupa-dhamma in the past and future, 8- Not knowing the ten-dual dependent origination dhamma . Ignorance only does not know these 8 dharmas, in addition, ignorance can know other dharmas. "Because of ignorance as a condition, dharma-action arises." 2- Dharma-practice (saṅkhārā) that is mind-faculty (cetanā-cetasika co-born with 29 minds, is the result of ignorance: – Consciousness-consciousness is co-born with the 12 unwholesome consciousnesses , – Mind -consciousness-consciousness is co-born with the 8 wholesome lust-elements, – Mind-consciousness-consciousness is co-born with the 5 wholesome rupa-elements. -mind, - The mind-faculty is co-born with the four immaterial worlds of good will. The volition-consciousness co-born with these 29 cittas is the result of ignorance, which is conditioned by ignorance. “As a condition of dharma practice, consciousness arises.” 3- Mind-consciousness (viññāṇa) which is the three worlds of fruit-consciousness consisting of 32 fruit-consciousnesses that are the results of dharma-practice: – Desire-world fruit-consciousness has 23 consciousness, – Form- sphere fruit-consciousness has 5 minds, – Formless world fruit -consciousness has 4 minds. 32 three worlds fruit-consciousness has 2 functions: 3.1- Paṭisandhiviññāṇa: The three worlds of rebirth-mind include 19 fruit-consciousnesses that do the task of rebirth in the next life in the three worlds of four species: – 1 considers that the mind that is co-born with the equanimity is unwholesome-resulting, non-human, and responsible for rebirth in the next life in the four evil realms: the hell realm, the asura realm, the realm of the hungry ghosts, the animals, – a consideration of the mind that is co-born with the equanimity is the wholesome fruition and the non-human mind to perform the task of rebirth in the next life in the realm of humans or lower devas. blind, dumb, deaf, handicapped, ... since rebirth, this class of people or gods are called inhuman beings in the sex-world. – 8 desire-sphere results-consciousness do the task of rebirth in the next life as a human in the human realm or as gods in the 6 desire-sphere heavens, – 5 form- sphere results-consciousness do the task of rebirth in the next life doing a brahma in the 15 form-world heavens, - 4 formless- sphere -worldly results-consciousness doing the task of rebirth in the next life as a brahmin in the 4 formless heavens. 3.2- Pavativiññāṇa: The three worlds of fruition include 32 minds that do the job after being reborn in the next life: These 32 result-consciousnesses are responsible for receiving the bad results of their unwholesome kamma or the good results of that being's good kamma. These thirty-two fruition-consciousnesses are the fruit of dharma-practice, generated by dharma-practice as a condition. "Because of the condition of mind, nama-dhammas and rupa-dhammas arise." 4-1- The name-dhamma (nāmadhamma) is just 35 mental factors that are co-born with the 32 three worlds of result-consciousness. 4.2- Rupa-dhamma (rūpadhamma) is rupa-dhamma arising from kamma and rupa-dhamma arising from mind, after being reborn. These mental phenomena and rupa-dhammas are the results of mind-consciousness, which are produced by the 32 three-elements of fruition-consciousness. "Because of nama-dhamma and rupa-dhamma as conditions, the six-bases arise." 5- The six-origin (sāḷāyatana) that is the 6 origin where receiving 6 objects: eye-origin, ear-origin, billion-origin, tongue-origin, body-origin, mind-origin. These six sense bases are the fruit of nama-dhammas, rupa-dhammas, which are produced by nama-dhammas, rupa-dhammas as conditions. "Because of the six-bases as a condition, the six-contact arises." 6- Six-contact (phassa) that is eye-contact, ear-contact, tongue-contact, tongue-contact, body-contact, and mind-contact. This six-contact is the fruit of the six-base, which is produced by the six-base as a condition. "Because of the six-contact condition, the six-life arises." 7- The six feelings (vedanā) are the eye-contact-feeling, the ear-contact-feeling, the billion-contact-feeling, the tongue-contact-feeling, the body-contact-feeling, and the mind-contact feeling. This six-feeling is the fruit of the six-contact, produced by the six-contact as a condition. "Because of the six-life as a condition, the six-craving arises." 8- The six-love (taṇhā) that is form-love, sound-love, scent-love, taste-love, touch-love, and dharma-love. This six craving is the fruit of the six feelings, which is produced by the six feelings as a condition. "Because of six cravings as a condition, four-hands arise." 9- The four clingings (upādāna) are the four dharmas of clinging: clinging to the five senses, clinging to a previous life, clinging to wrong practice, and clinging to self-view. These four dharmas of clinging are the fruit of six cravings, which are generated by six cravings as a condition. "Due to the condition of the four hands, dual existence arises." 10- There are two types of dualistic existence (bhava): the realm of existence and the realm of existence. 10.1- That kamma-becoming (kammabhava) is the mind-faculty (cetanācetasika). – Consciousness-consciousness is co-born with the 12 unwholesome consciousnesses , – Mind -consciousness-consciousness is co-born with the 8 wholesome lust-elements, – Mind-consciousness-consciousness is co-born with the 5 wholesome rupa-elements. -mind, - The mind-faculty is co-born with the four immaterial worlds of good will. The mind-consciousness that is co-born with these 29 three worlds of consciousness is called kamma-possession. 10.1- The realm of existence (uppattibhava) is the realm of birth of all beings in the three worlds, including 31 realms. This kamma and existence are the fruit of the four grasping, which is conditioned by the four grasping. "As a condition of dual existence, rebirth arises." 11- Reincarnation (jāti) that is rebirth in the next life, the first birth of the three realms of fruition-consciousness in the three worlds (1), the four species (2) of the three classes of beings due to the fruition power of the kusala or unwholesome kamma of that being. [1] 3 worlds: sex-world, form-world, formless-world. [2] 4 species: fetus-birth, ovum-birth, low-birth, biochemical-birth. - Beings have the five aggregates in the 11 worlds of desire and the 15 realms of form (except for the realm of form and non-perception heaven). - Beings have the four aggregates (the aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness) in the four formless heavens. - Beings have one aggregate, which is the aggregate of form in the form-world of the Unthinking-thousand. The first rebirth of the three worlds fruit-consciousness and rupa-citta arise due to kamma, the fruit of kamma, arisen due to kamma-becoming. "Because rebirth is a condition, aging, death, ... arise." 12- Old age, death, ... (jarā-maraṇa-...) that is old age, death, ..., is the result of rebirth. - The aging (jarā) that is the duration of the three worlds of fruition-consciousness and rupa-dhamma arising from kamma, is the result of rebirth. - Death (maraṇa) that is the cessation time of the three worlds of fruition-consciousness and the rupa-dhamma arising from kamma is called "death", which is the result of rebirth. Old age and death are the results of rebirth, which are produced by rebirth as a condition. The twelve links of dependent origination have 12 factors such as a chain consisting of 12 links attached to each other. Likewise, the cycle of samsara-decade-two-dependence-birth has 12 factors, from ignorance to old age and death... Each dharma is not pure cause, not pure effect, but the truth is that each factor is the result. of the dharma first, and then as the cause of the dharma after, they are linked together like that. Therefore, cause and effect in the ten-two dependent-arising is related to the former with the latter. If only each dharma is separate, it cannot be called a cause, nor can it be called a result. (Example: Mr. B is the son of Mr. A and also the father of Mr. C. If Mr. B is alone, he cannot be called a son, nor can he be called a father.) Therefore, the cycle of samsara-decade-two-dependence-born according to the law of cause-and-effect-continuity of 12 chi dharmas that stick together into a circle has no starting point, nor an end point. 12 factors in the cycle of samsara-decade-two-dependence-born cause-and-effect analysis according to 3 times as follows: * Ignorance, action is the cause-past. * Consciousness, name-and-form, six-entry, six-contact, six-life are the present results. * Covetousness, clinging, and possession are the present-day causes. * Birth, old age, and death are future results. For sentient beings who still have ignorance and craving, ignorance is not the starting point, and aging, death... nor the end. Indeed, ignorance is only the past cause and effect, not the beginning cause and effect, because ignorance is also the result of the four dharmas of the wheel of depression. As the Buddha taught: 'Asavasamudayā avijjasamudayo…' (1). “Due to the arising of the four dhammas of the wheel of samsara, there is the birth of ignorance…” 1 Abhidhammapiṭaka, b Vibhaṅgapāḷi. And old age, death, ... are just the last point of each life only. Sentient beings still have ignorance and craving after death, then the karma results in rebirth in the next life. What the next life is like, depends entirely on the karma and the results of that living being's karma. Three Wheels The cycle of samsara-decade-two-dependence-birth has these 12 factors which are divided into Three-wheels, rotating in a certain direction as follows: 1- The affliction-round: Includes 3 branches of law: ignorance, six-love, four-hand. 2- Karma-round: Includes 2 factors: action, karma-becoming (1). 3- Fruit wheel: Consists of 8 factors: Realm of existence, consciousness, name-and-form, six-entry, six-contact, six-life, birth, old age and death, ... [1] Bhavo: Being is birth is of two kinds: Kamma-becoming is the birth of karma and Being-being is the result of karma which is rebirth in the next life. The cycle of reincarnation “Twelve-two dependent births” rotates in three circles: Afflictions-rounds → Karma-rounds → Fruits-rounds → Afflictions-rounds… from one life to another, successively, From beginningless time through countless eons to the present life, and there will be future lives, for sentient beings there is still the cycle of afflictions. * For the Arahants who have eradicated all afflictions without any residue, and the cycle of afflictions has been cut off, the cycle of samsara is also disintegrated and no longer exists. can continue to rotate anymore, that is, the end of birth and death in the three worlds. death Image of the Three Wheels (Take Refuge in the Three Jewels - Dharma Protector Bhikkhu) The Three Wheels Explained Sentient beings still have ignorance, six cravings, and four hands as causes and conditions to create unwholesome karma, good karma due to body, speech, and mind. 1- Affliction-Frustration-Creativity-Destiny-Creating Karma-Corning * Afflictions as cause-conditions create unwholesome-karma The number of sentient beings due to ignorance, not knowing unwholesome kamma (evil kamma) results in suffering in the present life and many lives in the future. And there are also a number of sentient beings who, although they have such knowledge of unwholesome karma, give such painful results, but because ignorance and craving have many powers, they induce all kinds of unwholesome deeds. Karma (evil-karma) by body, speech, and mind is as follows: The body commits evil acts such as killing, stealing, sexual misconduct. - Evil speech such as: lying, divisive speech, profanity, useless speech. Evil thoughts such as greed, hatred, wrong views, etc. * Afflictions are the cause and effect of creating good karma The number of sentient beings due to ignorance, not knowing the truth of the Four Noble Truths, not knowing the suffering of the five aggregates, therefore, in order to enjoy temporary peace, should create all good deeds: – The good-karma sex-kamma gives results of peace in the sex-world. - The form-world of good karma gives the result of peace in the form-world. - The formless world of good karma gives the result of peace in the formless world. The happiness in this three worlds is not the truth, but only temporary depending on the power of the result of that good kamma. Thus, called the wheel of defilements, creating karma. 2- Karma-Round For Fruit-Round Sentient beings still have the afflictions that cause them to create unwholesome karma (evil karma), good karma, if there is an opportunity for that kamma to bear fruit, that being will live the result of that kamma. * If unwholesome kamma (evil kamma) has a chance to bear fruit in the present life, then the bad result must be inherited as follows: - Eye-consciousness-mind sees bad objects. – The ear-consciousness-mind hears unsound objects. - The bhikkhu-consciousness smells foul-smelling objects. - Real-consciousness-consciousness tastes bad-tasting objects. – Body-consciousness-mind is in contact with hard objects. - The second-mind knows bad things, evil things. * After that being's death, if non-virtuous karma (evil karma) has a chance for the result of rebirth in the next life, one will be born in one of the four evil realms: Hell, asura, According to the power of the result of that unwholesome kamma, that being must suffer in the evil realm, until the fruition of the unwholesome kamma is fulfilled. evil karma). * If good kamma has the opportunity to bear fruit in the present life, it will enjoy good results as follows: - Eye-consciousness-consciousness sees good objects. – The ear-consciousness-mind hears sound objects. - The bhikkhu-consciousness smells fragrant objects. - Real-consciousness-consciousness tastes delicious objects. – Body-consciousness-mind touches soft objects. - The second-mind knows the good, the good. * After that being's death, if great-good karma has the opportunity for the result of rebirth in the next life, rebirth as a human being in the human realm, or rebirth in the next life, rebirth as a deity 1 in 6 in the world of desire, enjoy the fruit of happiness in that heaven of desire, until the fruit of that great kamma is fulfilled. * After that being's death, if the good kamma form-sphere results in rebirth as a brahma in one of the 16 form-world heavens, depending on the meditator's attainment of meditation. That brahmin enjoys a more subtle result of peace and happiness than in the world of desire, and lives a long life according to the life span of that realm of form heaven. * After that being's death, if the formless world of good karma results in rebirth as a brahma in one of the four formless heavens, depending on the meditator's attainment level. That brahmin enjoys more subtle happiness in the form-world, and lives as long as that of the formless-world. 3- Fruit of Reincarnation The fruit wheel is the existence of beings in the three worlds: - Beings have the five aggregates (the aggregates of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness) in the 11 worlds of desire and 15 in the form world. - We-born with quad-aggregates (life-aggregates, great-aggregates, onion-aggregates, wake-aggregates (no color-aggregates) in 4 realms invisible-color-World. - We-born with the most-aggregates sharpens -aggregates (without the 4 mental aggregates) in the form-world of No-thought. If these beings have not eradicated afflictions, ignorance, craving, etc., when given the opportunity, afflictions arise as a cause and effect to create good or unwholesome (evil) karma. -karma), and then return to the cycle of the Three-round Samsara, constantly changing from one life to the next, in the cycle of birth and death in the three worlds and four species. This three-wheel changes according to the law of cause and effect as follows: The affliction-round is the cause, the karma-circle is the result; karma-round is the cause, the karma-round is the result; The result-round is the cause, the affliction-round is the effect, and so on is the cycle of the Three-wheels in the cycle of samsara and the twelve-dependence birth. The World-Honored One has already eradicated all 1,500 kinds of defilements, and uprooted ignorance and craving with the four Noble Paths of wisdom. The three-wheeled cycle is disintegrated, separated and cannot be rotated anymore, because of the cessation of the defilement cycle. Therefore, the World-Honored One has the virtue of Araha with the meaning of destroying the cycle of birth and death in the three worlds and four species. 5- How does Arahaṃ mean never doing evil in secret? A secret place where no one sees, no one hears, no one knows, no one can suspect. Thus, for a person of unwholesome mind, that secret place is a place where it is easy to do evil by body, speech, and mind, because he is not afraid of anyone's reproach, but to the Blessed One is the One who has completely perished. All afflictions, all akusala-cittas are no more, so the Buddha's body, speech, and mind are always completely pure and pure. Therefore, even in a secret place, where no one sees, no one hears, no one knows, and no one can suspect, the Blessed One never commits evil deeds with body or speech. , mean again. Therefore, the World-Honored One has the virtue of Arahaṃ in the sense that he never does evil in secret. The virtue of Arahaṃ has a profound, subtle, vast, immeasurable meaning. Through the above 5 meanings, just to understand clearly the meaning of the Virtue Arahaṃ. It is especially worth remembering the meaning "One who is worthy to receive the offerings of all sentient beings." Remembrance-God Araha The shravaka disciples who often think of the Buddha's blessings, recite this "Arahant's grace", will generate pure faith in the Blessed One, possessing clear wisdom, generates joy, grows in reverence in the Blessed One, has courage, avoids all calamities, and increases merit. Practitioners practice the subject of reciting the Buddha's blessings, reciting the virtues of Araha as follows: The word Arahaṃ's virtue that: "Itipi so Bhagavā Arahaṃ, Itipi so Bhagavā Arahaṃ, ... Itipi so Bhagavā Arahaṃ, ..." as the object of meditation. Or the word of grace Arahaṃ that: "A-ra-haṃ, ... A-ra-haṃ, ... A-ra-haṃ, ..." as an object of meditation. The subject of meditation, reciting the Buddha's blessings, reciting this Arahat's grace has a profound, subtle, vast, immeasurable, and boundless meaning. Therefore, concentration-mind cannot settle on a certain dhamma as an object, so it can only lead to the attainment of access concentration (upacārasamādhi) only, there is no possibility of attaining peace. concentration (appanāsamādhi), so no form-element jhāna can be attained. Thus, this access-concentration-consciousness remains in the kusala-consciousness-consciousness. Due to the power of good karma, the practice of reciting the Buddha's blessings, reciting this Arahat's grace will give the following results: – Present life: The practitioner is a person who has pure faith in the Three Jewels: the Buddha, the Dharma, and the Sangha. growth, avoid all calamities, body and mind are often at peace. - Future life: After the practitioner dies, if this great wholesome kamma gives the result of being reborn as a human, then he is a person who has full of the three causes (non-greed, non-hatred, non-delusion) high. esteemed, loved and respected by many. If they are reborn as gods in any of the six worlds of desire-sphere heavens, they will have great power, have bright auras, and enjoy noble happiness until the end of their lifespans in the realms of existence. that heaven. Good karma, reciting the Buddha's blessings, and reciting this Arahat's kindness can give good results for many future lives, especially making it easy to realize the truth of the Four Noble Truths. , attaining the Noble Path, the Holy Fruit, and Nirvana in the future.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.1/10/2021.