Compendium of the Central Sutra: Sutta No. 01 - 10.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. 01. BASIC SUBJECTS I. WEIGHT OUT Mulapariyaya Sutta – The root of all things. The Buddha analyzes the cognitive processes of four types of individuals – the untaught ordinary person, the disciple in higher training, the arahant and the Tathàgata. This is one of the deepest and most difficult suttas in the Pali Canon, and it is therefore suggested that the earnest student read it only in a cursory manner on a first reading of the Majjhima Nikaya, returning to it for an in-depth study after complete the entire collection. The root of all things. The Buddha analyzed the cognitive process of four classes of people: ordinary people who have not yet heard the Dharma, the learned ones, the Arhats, and the Tathagatas. This sutta is one of the most profound and difficult to understand in the Pali canon, so it is recommended that the serious scholar, after reading through it for the first time, read it again when he has read all of the 152 suttas. II. SUMMARY The root of suffering is sensual pleasure: desire, delight in things from material to spiritual, from mortal to holy, from the four elements to living beings, humans, gods, meditative realms, and Nirvana. . Regarding these dharmas, there are different ways of perceiving according to the level of cultivation: the erroneous perception of ordinary people is called perceiving, that of those who know through books is knowledge, of the sage, which is called transcendental knowledge. , of Arahant is wisdom. And finally, the Buddha's knowing is knowing. Ordinary people perceive all dharmas, for example the earth element, as follows: 1. He thinks the self is the earth element; 2. Think of the self in the earth element; 3. Think of the self separate from the earth element; 4. Think “the earth is mine.” That's not going to be tri-geographical. The same goes for other dharmas, including: Sentient beings, Devas, Born Master, Brahma, Light and Sound, Transformation, Pure Heaven, Quang Fruit, Victorious, Boundless space to the base of neither perception nor non-perception, knowledge of literature and perception, Identity and difference , All, Nirvana. With regard to the four elements and other dharmas, the learned do not have the perceptive attitude of ordinary people, ie: 1. He does not think the self is the earth element; 2. Do not think self in the earth element; 3. Do not think the self is separate from the earth element; 4. Do not think "the earth is mine", do not love the earth. That is called victory. Because of the superior knowledge of dhammas, which does not lead to greed, conceit and view, the learned are able to fully understand the dhammas. The Arhats for the above dharmas have profound knowledge, that is, they know their true nature of impermanence, suffering, and non-self, so they are called fully aware of all dharmas. Arhats do not want to enjoy nirvana because they have already known nirvana; moreover, for having eradicated greed, hatred and delusion. The Tathagata does not think of tri-element ... nirvana like ordinary people, not having fun in all the dharmas, because he has realized knowledge of happiness, which is the source of suffering. Again, by fully understanding dependent origination, he eradicated clinging because he knew it would lead to birth, birth, old age and death. III. NOTE Greed, conceit, and view: When a person, through seeing, hearing, etc., becomes attached to being reborn as a certain type of sentient being, that is called "greed". When he ranks himself as superior, equal to or inferior to others, it is "contempt". And when there is the view that sentient beings are permanent or impermanent, that's called 'ant'. The general knowledge attitude of ordinary people leads to greed, pride, and view as follows: Thinking that the self is in the earth element (Locative): leads to "contemplation". Thinking of the self separate from the earth element (Origin, Ablative): leads to "ant". Thinking "the earth element is mine" (Department of the way, Genitive), the sex element is the earth element: leading to "greed". Sentient beings, that is, all beings under the heaven of the Four Heavenly Kings. Devas: six realms of desire heaven. Born Master, refers to the Demon King who rules over all living beings. Brahma or Great Brahma - Mahabramhma, the first deity born in each great kalpa, has a life span equal to that of the universe in that aeon. The first jhāna cultivators are also reborn in this realm. Quang yin heaven: the realm of the second jhāna. This includes the sky of Little Light and Infinite Light. Transforming pure heaven: the realm of the three meditations. This includes Heaven of Minimal purity and Immeasurable purity. Quang Quang Thien: the realm of the four meditations. The winner (Abhibhù) refers to the heaven of No-perception, because here there are no more four immaterial aggregates. The base of boundless space, the base of boundless consciousness, the base of nothingness, and the base of neither perception nor non-perception are the four formless heavens. Knowledge of perception: what is seen, heard, felt and perceived, which is called "perception" (wrong), is when there is attachment to "me" and "mine", or there is conceit, greed and ant. Identity and difference: meditators when the mind reaches a single unchanging state, attachment is "identity". Those who do not realize are attached to many different scenes. The "identical" type of perception gives birth to monistic philosophy and monotheistic religion, the "different" type of perception gives birth to pluralistic philosophy and polytheistic beliefs. All: just all the above-mentioned dharmas, grouped together into one block. The perception of all can produce pantheism or monotheism, depending on the relationship between the self and all. Nirvana: only 5 types of nirvana at present, the policy of 62 non-Buddhist views is said in the Pham Vong Sutra, The Long Family: enjoyment of sensory pleasures is nirvana, the four realms of meditation are nirvana. To seek and enjoy these five things is greed, to be proud when achieved is conceit, to regard that kind of illusory nirvana as permanent, is view. IV. FRANCE NUMBERS The four greats: Earth, Water, and Fire. The Four Concentrations or the Four Formless: Boundless Void, Boundless Consciousness, Nothingness, Neither Perception nor Non-perception. V. STAY AWAY The root of suffering Is joy and greed for material and spiritual dharmas, worldly and holy dharmas: the four elements and the three realms Along with "present nirvana". The reason there is joy and greed Because of perceiving the four elements Along with all other dharmas Are "me" and "mine". By fully understanding the dharmas No "I", not "mine" The Tathagata does not take pleasure in any dharma. The source of suffering: Craving leads to Huu Tu Huu, there is Birth, Aging, Sickness, death and sorrow. Due to such knowledge, Abandon all desires, Eliminate greed and conceit, and attain unsurpassed peace. 02. ALL ORIGINAL STORY I. WEIGHT OUT Sàbbasava Sutta – All the taints. The Buddha teaches the Bhikkhus seven methods for restraining and abandoning the taints, the fundamental defilements that maintain bondage to the round of birth and death. All pollution. The Buddha taught the monks seven methods for overcoming and abandoning defilements, the basic defilements that continue to bind people to the cycle of birth and death. II. SUMMARY There are two ways of noticing things (or letting the mind think about something): rationally and unreasonably. As a matter of fact, when paying attention, gonorrhea or unborn is not born, already born is eliminated. Unlike rational attention, it causes gonorrhea or unborn to arise, gonorrhea or has been born to increase. The seven ways of eradication are: by knowledge, by protection, by longevity, by patience, by avoidance, by eradication, by practice. III. NOTE Contamination or defilement includes three types: the lust, the possession, and the ignorance. Type 1 binds people to sensory pleasures, type 2 to conceptual thought, and type 3 to samsara in general. To eliminate by the View is not to notice things that are not worth noting, and to pay attention only to what needs attention. The Dharma taught by the Tathagata is meant for those who know how to properly pay attention and see clearly what is not worthy of attention. Not worth noting are the problems related to the past, present, and future self, the origin of the six wrong views as follows: “I have a self” – “self exists for me”: animism, eternal view. “I have no self” – “no self exists for me”: materialism, giving only the body, death is the end. "By ourselves, we think we have self" - "I perceive self with self": grasping "self" includes both, soul and body. "Because of ourselves, we think we have no self" - "I perceive not-self with self": grasping "self" is only the soul. "I perceive self with not-self" - "I perceive self with not-self": grasping "self" is only the body. “It is my self that speaks, feels, enjoys the retribution of good and bad karma done here and there, it is my self that is permanent and unchanging”: “It is this self of mine that speaks and feels and experiences here and there the result of good and bad actions; but this self of mine is permanent… no subject to change” A form of complete attachment, permanent attachment. Bound by these wrong views, ordinary people are not freed from birth, old age, death, sorrow, affliction. On the contrary, the noble disciple, through the rational attention of "this is suffering", "this is the cause of suffering", "this is the cessation of suffering", "this is the way leading to the cessation of suffering", etc., the three fetters are eradicated. is personal opinion, suspicion, world prohibition. That is called the subtraction by tri-view. To eliminate by protection is to keep righteous thoughts when the six senses touch the six ceilings. Cut off by life use is knowing enough for four items of clothing in the sick. To give up with patience is to happily endure unpleasant bodily and mental sensations. To eliminate by avoidance is to avoid dangerous people, things, and places that can give rise to afflictions. To eliminate by eradication is to not allow sensual thoughts, ill-will, and harmful thoughts to arise, and to eliminate them right in the dream. To eliminate by practice is to often practice the seven factors of enlightenment: mindfulness, investigation of the Dharma, diligence, joy, lightness, concentration, and equanimity. Of the seven dharmas, mindfulness or righteous thoughts should always be present, the remaining six dharmas belong to two groups: the dharma, the effort, the joy, the joy, and the "movement", the contemplation of peace and the equanimity, the "static". When the mind is sluggish, one should practice moving dharmas; when the mind is too active, one should practice still dharmas to imitate, like a goldsmith. IV. FRANCE NUMBERS Two ways of attention: rational and non-rational. Two rings: patience in body and mind. Three smuggled or: (contraband: slip; or: delusion) sex, possessions, ignorance. Four items: about dressing at the sick. Six sense doors: eyes, ears, nose, tongue, body. Seven ways to eliminate or: knowledge, protection, longevity, patience, avoidance, eradication, and practice. Seven factors of enlightenment: mindfulness, dharma, effort, joy, contempt, concentration, and equanimity. V. STAY AWAY If you want to eliminate pollution, you must know clearly: Know the right mind to see what is "not right". "As a matter of fact" is a way of thinking that Cause defilements to not arise Again can eliminate the defilements that have arisen. There are seven ways to eliminate delusion: Knowledge and protection, Life, and patience Avoiding and eliminating Enlightenment is the seventh. Cut off thanks to protection Is keeping six senses That is, keeping the door "mind" When exposed to six ceilings. Elimination by using life Is knowing enough not to be greedy Four items need to use Bone to overcome the sea of ​​suffering. Ending with patience: Severe sufferings Caused by people and animals Enjoy accepting without complaining. And except by avoiding Avoid travel adventure Avoid any appearance socializing Then defilements born. Eliminate by eliminating bad thoughts arising in connection with sex, anger, and harm to bhikkhus must be stopped immediately. Practice the seven enlightenment factors Directing away from greed and giving up The elimination of defilements Is the cessation of suffering. 03. SUCCESSFULLY I. WEIGHT OUT Dhammadàda Sutta – Heir in the dhamma. The Buddha enjoins the Bhikkhus to be heirs in the Dhamma, not heirs in material things. The venerable Sàriputta then continues on the same theme by explaining how disciples should train themselves to become the Buddhás heir in the Dhamma. The heirs of the Dharma. The Buddha encouraged the bhikkhus to be heirs to his Dharma inheritance, not to material possessions. Venerable Sariputra then continued the topic by explaining how disciples need to practice to become the Buddha's heirs in the field of Dharma. II. SUMMARY The Buddha said this sutra because there are many bhikkhus who are interested in honor and gain, but forget the practice of renunciation. He often kept awake wishing that his disciples would be heirs to the Dharma instead of material heirs. If the disciple becomes the material heir, both the teacher and the student will be famous. Those who follow the Buddha's teachings and practice, live with little passion, are easy to raise, worthy of respect. Next, Venerable Sāriputta develops the Buddha's brief teaching as follows. There are two cases: one is a guru living in seclusion that his disciples do not follow; the second is that the disciple learns from the guru living far away, including three things: 1. Practice far away; 2. To renounce what the Buddha taught is to give up; 3. Do not live loosely, lazy. Any bhikkhu, whether he is a senior monk, a middle monk, or a novice monk, if he does these three things, he is commendable, and if he does the opposite, he is to blame. The dharmas to be abandoned include 16: Greed, anger, anger, hatred, deceit, harm, envy, confusion, deceit, betrayal, stubbornness, impatience, conceit, arrogance, pride, heedlessness. III. NOTE Far away includes three: body far away, ie residence in the mountains and forests; far away mind is minimal education tri; Being far away is far away from the three realms of greed. About the 16 Dharmas, English version: – Greed, hate, anger, revenge – Contempt (contempt), domineering attitude (dominance), envy, avarice – Deceit, fraud, obstinacy, presumption – Conceit, arrogance, vanity,negligence. These are the dharmas that the master instructs his disciples to give up, for they make heirs of wealth. Abandoning them, cultivating the eight righteous paths, they will become heirs of his Dharma, heading to nirvana. IV. FRANCE NUMBERS Three things to blame in the disciple: the teacher lived far away, the disciple did not follow; what the guru teaches to renounce the disciple does not give up; lead a life of devastation, abandoning the burden of separation. The three things worthy of praise are learning according to the level of the Master, living far away; renounce what the Buddha taught renunciation; not being lazy, but abandoning the burden of debauchery, leading in renunciation. The three separations: body, mind, and existence. The Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. V. STAY AWAY 1. Disciples inherit the Dharma More than material inheritance If only inheriting things, Do bring the teacher's reputation. 2. Inheriting the Dharma means What the Buddha taught to give up Disciples give up, ie sixteen dharmas: Greed and anger Wrath and hatred False and hurtful Envy and envy and Manliness and betrayal Goodness delusional and impulsive Conceit and superiority Diligent and conceited. 3. Abandoning sixteen dharmas Cultivating the eight holy paths Worthy of the heirs of the Dharma Direction of peaceful nirvana. 04. Terror and Fear I. WEIGHT OUT Bhayabherava Sutta - Fear and dread. The Buddha describes to a bradhmin the qualities required of a monk who wishes to live alone in the forest. He then relates an account of his own attempts to conquer fear when striving for enlightenment. The Buddha described to a Brahmin the necessary qualities that a bhikkhu must possess if he wants to live alone in the mountains. He then recounted how he conquered fear while he was still striving for enlightenment. II. SUMMARY The brahmin Janussoni visiting the Buddha in the Kyda forest and praising the Buddha was of great help to the bhikkhus, for it was indeed difficult to endure life in the mountains. According to him, the mountains and forests disturb the mind of any bhikkhu who has not yet witnessed the meditations. The Buddha confirmed the Brahmin's words, and taught that the reason why the bhikkhu had difficulty tolerating a life of seclusion in the mountains and forests, aroused fear, was because there were still 16 defilements: - Not pure body, speech, mind, network; - Lots of lust, ill-will, lethargy, restlessness; – Doubtful, praise oneself and criticize others, tremble in fear, greed for profit; - Laziness, lack of thought, distraction, stupidity. Buddha does not have the above faults but has the opposite virtues, so he is very safe living in the mountains. Buddha said that when he was practicing, on moonless nights, he tried to go to famous places with many ghosts to try. Whenever fear arose, he remained in the same position to eliminate fear in his mind. He did not do what people usually do when frightened by changing positions (such as running away), or imagining night as day, because He considers that to be an act of delusion. He is a sentient being without delusion, born in this world for the happiness of all beings, for the peace of all beings, out of compassion for humans and gods. By truly observing himself without errors, he felt confident when living in the mountains and forests, diligently practicing the realization of the four jhānas and the three insights. Watch one, He testified to his intellectual life, remembering all his previous lives; watch the two proofs of the celestial eye, see the life and death of all living beings depending on the karma, called Birth and Death Intelligence or Depending on the animal knowledge. And finally, in the third watch, he attained full enlightenment, completely liberated, and became a Buddha. After attaining enlightenment, the Buddha still resided in the mountains and forests for two reasons: he himself felt comfortable, and out of compassion for the future (set an example). III. NOTE IV. FRANCE NUMBERS The three karmas: (intentional actions of) body, speech, and mind. Three intelligences (knowledge): complete life, birth and death (also known as celestial eye intelligence, or depending on animal intelligence), smuggled out. The three poisons: greed, hatred, and delusion. Four meditations Four Truths The five hindrances: desire, anger, lethargy, restlessness, and doubt. V. STAY AWAY 1. Want to achieve the certificate of meditation And end ignorance. Need mountains and forests to live in With sixteen conditions: Body, speech, mind, purity Purity of living, No greed, anger, little sleep, No excitement, nostalgia doubt Do not praise yourself, criticize others, Do not fear, be greedy; Not lazy, not mindful, Not scattered, stupid. 2. True Buddha observes himself as above So he is not afraid When alone in the mountains. Thanks to his diligent practice in meditation, he was able to prove three intelligences: One witness to a complete life. Remember all previous lives. Outline and detail. The second witness of the divine eye, Life and death, and the karma of all sentient beings, the Buddhas have seen it thoroughly. The three proofs of gonorrhea end up in Lieu tri all four truths As dark and bright. After he attained enlightenment, because of his compassion for the future, because of his present bliss, the Buddha remained in the mountains and forests. 05. BUSINESS WITHOUT INJURY I. WEIGHT OUT Anangana Sutta – Without blemishes. The venerable Sàriputta gives a discourse to the Bhikkhus on the meaning of blemishes, explaining that a bhikkhus becomes blemished when he falls under the sway of evil wishes. No mistakes. Venerable Sariputra explains to the bhikkhus the meaning of defilement - or fault - explaining that a bhikkhu is at fault when he is manipulated by bad desires. II. SUMMARY There are 4 types of people in the world: 1. Having uncleanness without knowing it; 2. Being unclean and knowing as they really are; 3. Not defiled but not self-knowing; 4. Do not be unclean and know as real you are not unclean. Of the two classes of defilements, the self-knowing class is better than the non-self-knowing. For when there is an uncleanness without knowing it, he will die with the defilements intact; but if he knows that he is still defilement, he will arouse the wish to diligently eliminate the defilement and will die with a mind free of defilements. Like a person who has a dirty bowl, but forgets it in a dusty place, it becomes more and more dirty. On the contrary, if the bowl is dirty, the owner cleans it and does not leave it in a dusty place, the bowl becomes brighter and cleaner. The same is true of the two classes of impurity. The class that is not unclean but does not know in a real way that he is not unclean, he may sometimes become greedy because of the contact of beauty, forget to contemplate the impure body, which is called "concept of pure appearance" and from there greed , anger pollutes that mind. Like a clean bowl that the owner doesn't know how to use, if you throw it in the dust, it will gradually become a dirty bowl. A person who is not unclean and who knows that he is not unclean as it really is, will not think of the pure form, always contemplating uncleanness, so greed does not pollute his mind. He will die with a mind free of defilements. Like the owner of a clean bowl, knowing it's clean, he diligently cleans it and keeps it clean so it doesn't mix with garbage. Therefore, of the four classes of people, the two classes of "knowing" are superior to the other two. Next, the venerable recounts what is called uncleanness in a monk: that is, unwholesome thoughts related to sex, like a monk who gets angry and disgruntled when secretly hoping for many things but encounters the opposite: when there is a violation of precepts, secretly hope no one knows; expect the bhikkhus to rebuke themselves in private, not publicly; if accused publicly, expect the rebuke to be an equal. At the lecture hall, secretly hope that the Buddha will ask you many times, don't ask anyone else. Into the neighborhood for alms, secretly hoping that the monks let themselves lead; secretly wishing for the best place, the best food; Expect the monks to let themselves speak after eating at the homeowner's house (theory depending on the Dharma). When the great assembly was gathered in the vihara, secretly hoped that they would invite him to preach the Dharma to a group of bhikkhus, bhikkhunis, male or female laypeople. Wishing for the assembly of bhikkhus, bhikkhunis, and men, Female lay people respect their offerings and not anyone else's. I wish I had the best kind of offerings. All of the above expectations, along with the dissatisfaction and anger caused by the suffering of "seeking not to be" are called defilements, the realm of sex. Where a bhikkhu has not eradicated the defilements, even though he is a forest dweller, practicing all kinds of austerities, he is still not respected and respected by his fellow monks. He is likened to a bowl that looks beautiful on the outside, but contains all sorts of filth, like the corpses of snakes and rats. On the other hand, a bhikkhu, even though he lives near a village, does not practice asceticism, but has eradicated defilements, is still reverently respected, like a beautiful bowl filled with delicious food. III. NOTE FRANCE NUMBERS Three poisons: greed and hatred. The three karmas: body, speech, and mind. Four classes of people: two classes of existence and two classes of impurity. SHEET Four classes of people 1. Life has four classes of people: There are errors that self-knowledge, Errors, no self-knowledge No errors also include two Self-knowing, not self-knowing. 2. The category of “knowing” is better: Like a dirty bowl If the owner knows and cleans it, it will become a clean bowl. In the same way, a person who is guilty of self-knowledge, takes care of correction Will become a pure person. Dies with good karma. 3. There is an error that you do not know. Like a dirty bowl, the more dirty it is, because it has not been washed for a long time; Bad people do not know that Death brings evil. 4. Good people don't know themselves. They associate with bad friends. They are passionate about beauty. Long time, they become bad people. Like a clean bowl that throws away garbage Or contains all the filth . Take away a clean bowl. 5. The self knows no fault losses from shop impure Do not fall into greed, anger Die with immaculate care. Like a clean bowl, the owner cleans it diligently. Not to get dusty. It's getting brighter and brighter. B. Defilement of the mind: 6. The evil unwholesome France And the realm of sex It is called synonymous with the defilement of the mind. 7. Silently looking forward to one way Things happen to another. So angry and disgruntled. This is called impurity. 8. When you break the precepts of sin. Pray that no one knows you, so you get angry. This is called uncleanness. 9. "Hope they rebuke me A little secret, Don't be in the public eye" The opposite happens Being rebuked in the middle of the Sangha The litigant gets angry. This is called uncleanness. 10. "I wish my peers would rebuke their sins" In reality, they don't. It's not true. Being played by people below is angry, disgruntled. This is called uncleanness. 11. At the lecture hall, studying Dharma Silently expecting the teacher to call himself. The teacher calls others. Dissatisfaction is not happy. This is called uncleanness. 12. “I hope we will be leading When we enter the village for alms,” It turns out that the leader is another monk, I am dissatisfied and unhappy. This is called uncleanness. 13. “May I sit in the best place where I eat, Have the best drink and the best food.” Another bhikkhu gets What I secretly wished for. I was angry, disgruntled. This is called defilement. 14. "Hopefully after eating, I will preach according to the law of joy" But what happens Is another bhikkhu's theory; I am angry, dissatisfied. This is called defilement. 15. When the four groups gathered At a monastery, that monk secretly wished that he would be invited to teach the Dharma. But what happened Another bhikkhu preached; I am angry, dissatisfied. This is called defilement. 16. "Hope we have four groups of worship and offerings" But another Bhikkhu has been in that position We are angry, dissatisfied. This is called uncleanness. 17. "I hope we will get the best items About the four offerings" But people who get it, I don't I am angry, dissatisfied. This is called uncleanness. 18. Where any Bhikkhu has not eliminated the defilement Even with asceticism It is not worthy of worship. Any bhikkhu Who has eradicated defilements Even if he does not practice asceticism is worthy of praise. THE PRAYER OF THE PRAYER COMPENDIUM Akankheyya Sutta – If a bhikkhu wish. The Buddha begins by stressing the importance of virtue as the foundation for a bhikkhu's training; he then goes on to enumerate the benefits that a bhikkhu can reap by properly fulfill the training. What should bhikkhus pray for. At the beginning, the Buddha emphasized the importance of precepts, the foundation of a bhikkhu's practice. He next enumerates the benefits that a bhikkhu can reap by fulfilling the precepts. SUMMARY First of all, Buddha emphasized on Precepts because it is the basis of cultivation. If bhikkhus have wishes such as: Hope to be respected by fellow initiates; looking forward to the four offerings; hope the donor will have great blessings when making offerings to them; I hope that when you die, just thinking about yourself will have beneficial results. Wish to conquer happiness and suffering, not to get lost and suffer to move the mind; subdue fear and terror; expect to witness 4 meditation 4 formless; expect to eliminate the three fetters of the results of the Save; look forward to the First Future; Unrequited; expect to witness the supernatural powers such as the ear of heaven, the mind of another, the right of life, depending on the karma of the beast, the wish to eradicate the contraband or. In order to fulfill those wishes, a bhikkhu should "completely fulfill the precepts, persevere, be calm within, meditate without interruption, accomplish contemplation of conduct, enjoy living in impure abodes." III. NOTE In this teaching, the Buddha has summarized all three unscrupulous learning: "Achievement in the precepts" is the Precepts. "Perseverance, inner calm, uninterrupted meditation" is the study of concentration. "Achievements of contemplation" is learning wisdom. And "like to live in impure abodes" is a condition to be able to accomplish the above-mentioned goals. FRANCE NUMBERS Three fetters: body view, doubt, Precepts forbidden. Except for the three fetters, attaining the fruit of Stream-winner, no longer falling down, certain liberation. Three non-trafficked studies: Precepts, concentration, wisdom. The four peaceful liberations or the four voids, the four pure residences: Boundless emptiness, boundless Consciousness, Nothingness, neither perception nor non-perception, are the four attainments of the formless world. Four samanas: Stream-streaming, One-Return (killing the three endings of history, short of greed, hatred, and delusion, returning only once in this life), Non-returning (not returning to this life), Arahantship is clean of all defilements. subtle. Four items or four medical items: items used to dress in the sick. Four meditations: Called the present happiness, including the first meditation with 5 meditation limbs: application, four, joy, happiness, one-pointedness; second meditation to leave the fourth round; three meditation to remove joy; The fourth meditation is lost, only pure thoughts remain. Six pine: Divine power, heaven ear, other mind, good life, heavenly eye and smuggled out; is the three Minh to say. SHEET The master admonishes the bhikkhus to live protectively With Precepts separate from liberation With mindfulness, majesty And seeing danger In every little fault Because Precepts take the lead In all wholesome dhammas. 2. If the bhikkhu wishes: "Beloved by the Dharma friend"; “Get the four things you need”; And "hope your patrons will receive great retribution" Fulfill the Precepts, Like to live in solitude And diligently practice meditation To achieve insight. 3. If the monk wishes: "I hope the family line testify to his thinking with joyful mind will be great blessings" If monks wish: "I hope fear suffering glad not fear terror" Please park Satisfying the Precepts, Likes to live in a quiet place And diligently meditates To achieve insight. 4. If a bhikkhu wishes, "May I witness the four jhanas To attain bliss in the present" "May I witness the four Void attainments, attain tranquillity" Please fulfill the precepts of liking rivers in a tranquil place And diligently practice meditation To achieve wisdom shop. 5. If a bhikkhu wishes, "May we witness the stream- entry to eliminate the three fetters" "May we witness the First Recurrence of greed, hatred, and delusion" "May we witness the Invincibility Except for the five "lower end history" Please fulfill the Precepts, Like to live in a quiet place To achieve insight. 6. If the Bhikkhu wishes "May I witness the miracle of Transformation in many ways" "May I witness the heavenly hearing Hearing enough voices near and far" "May I prove my life, Know the past lives" "May I witness the heavenly leisure Seeing the life and death of sentient beings" If a bhikkhu wishes, "May I be completely free of cankers, Achieve emancipation of mind and wisdom Even in this present life." Complete the Precepts, Like to live in solitude, And diligently practice meditation To attain insight insight . FABRIC EXAMPLE EXAMPLE COMPENDIUM Vatthùpama Sutta – The simile of the cloth. With a simple simile the Buddha illustrates the difference between a defiled mind and a pure mind. With a simple example, the Buddha made clear the difference between a polluted mind and a pure mind. SUMMARY The evil realm waits for a polluted mind, like a dirty cloth dyed will have a patchy color that is not beautiful. On the contrary, the auspicious realm waits for an unpolluted mind, like a clean cloth that, when dyed, will have a beautiful color. The mental defilements are: – Greed, hatred, anger, hatred, – Illusion, harm, envy, greed, – Deception, when impatient, stubborn, quick-witted, – Manliness, too much pride, pride, carelessness. A bhikkhu who knows the defilements of the mind in order to eradicate, he attains absolute confidence in the Buddha, the Dharma, and the holy assemblies. In him there is relinquishment, cessation, liberation, renunciation, attainment of the meaning of faith, faith in the Dharma, and the joy associated with the Dharma. Because of joy, there is joy, because of joy there is contempt, because of contempt for peace there is happiness, because of happiness there is concentration. If a bhikkhu has such morality, such dharma, and such wisdom, even if he eats fragrant rice and delicious foods, he will not be hindered by this (because he has stopped covetousness for good taste). He can develop the brahmas of compassion, joy, and equanimity, practice the meditations, and attain the liberated wisdom mind of an arahant. That bhikkhu is said to have bathed with an inner cleansing. The Buddha said the last sentence in order to address the brahmin Sundarikabharadvaja sitting not far from him. Indeed, he associated the ritual of bathing in the river to cleanse sins in his religion, and asked the Buddha if he would bathe in the Bahuka River, because this river brings much merit. At that time, the Buddha said a verse with the idea that, there is no river to wash away the retribution of those who have created evil karma, have committed sins; Baptism is a superstitious custom. For those who live a pure life, every day is auspicious; So only bathing in pure karma can live happily. The brahmin, after hearing this sutra, asked to be ordained with the Buddha, and soon he attained sainthood and became an arahant. III. NOTE According to the English version, the 16 defilements are: – 1. Covetousness and unrightous greed; 2. ill will; 3. anger; 4. Revenge; 5. contempt; 6. domineering attitude; 7. envy; 8. avarice; 9. deceit; 10. fraude; 11. obstinacy; 12. presumption; 13. conceit; 14. arrogance; 15. vanity; 16. negligence - Unrighteous lust, malice, anger, hatred, contempt, domination, stubbornness, conceit, pride, snobbery, boastfulness, indifference. The commentary says the above 16 defilements are given up sequentially as follows: - Enter the path to give up the defilements from 5 to 10; – Unrefined path gives up more defilements 2, 3, 4 and 16. – Arahantship gives up the remaining six defilements. FRANCE NUMBERS Three contraband: sex, possessions, ignorance. The Three Jewels: Buddha, Dharma, Sangha. Four pairs of eight tastes: four results of the recluse and four paths: Stream-stream, One-return, Non-return, Arahant. Four violations or immeasurable mind: Loving-kindness, compassion, and equanimity. SHEET Like a dirty cloth dyed Will have a bad color So the evil realm Waits for an unclean mind Like a clean cloth dyed Will have a pure color So the good realm Waits for a good mind. 2. Sixteen defilements of mind Need to know to eliminate: Evil greed and anger Resentment and hatred, falsehood and harm, envy and greed, fraud and when stalking, stubbornness and arrogance and superiority chronic arrogant and heedless. DEVELOPMENT PERFORMANCE COMPENDIUM Sallekha Sutta – Effacement. The Buddha rejects the view that the mere attainment of the mediative absorptions is effacement and explains how effacement is properly practised in his teaching. Far away. The Buddha refuted the view that the attainment of the jhānas was renunciation (or reduction), and explained how to practice reduction (the reduction of afflictions, the reduction of ignorance) in his teachings. SUMMARY Venerable Mahacunda said to the Buddha, there are many views in the world regarding the self or the world. Can a novice immediately give up these views? The Buddha taught, in order to eliminate attachment, one must observe the five aggregates as they really are, "not mine, not me, not my self." After answering the venerable Mahacunda's question, the Buddha spoke of erroneous understandings of the reduction. Those who have attained the four jhānas claim to be free from defilements, but the Buddha teaches that this is called "present bliss" rather than a reduction in his precepts. Those who witness the four immaterial or four non-concentrations also claim to be clean of defilements, but that's just "residency" in his precepts, not a reduction. Then He taught how to truly reduce. That is to give up the 44 defilements (the English version does not have 33, 34). To eliminate defilements, first of all, create a mind to do the opposite of the bad habits mentioned above, because the arising of the mind is very beneficial for kusala dhammas. That is the method of starting the mind. Each of these habits has a virtue opposite to it, so use that virtue to counter it, just as giving alms is the antidote to dispassion. That is the antidote. While all unwholesome are directed downward, the opposite of them is upward; For example, with people who are far from greed, there is the Dharma of giving to bring themselves up. That is the way to the top. For the person who does harm, not doing harm leads to complete liberation (also with all other defilements). That is the method of complete liberation. III. NOTE Reduction The Pali word "Sallekha" - reduction - originally means asceticism, in this sutta means the abandonment or eradication of defilements and defilements. The views, which are the 20 views of the self, are given in sutta 44; 8 views of the world, as permanent, impermanent, boundless... "New attention" here refers to the person in the early stages of meditation, not yet entered the stream-entry path. The renunciation referred to here is the radical eradication of views upon reaching the stream-entry path. Realistically observing the five aggregates "not me, mine or my self" is the insight leading to the stream-entry path. 44 impurity: 1. Harm; 2. Murder; 3. Taking what is not given; 4. Evil conduct; 5. Lying; 6. Two blades; 7. Evil speech; 8. Spoke frivolously; 9. Greed; 10. Courtyard; 11. Wrong views; 12. Evil thinking; 13. Evil language; 14. Evil karma; 15. Evil network; 16. Evil spirits advance; 17. Wrong thoughts; 18. Wrong concentration; 19. Evil tri; 20. Evil liberation; 21. Dullness; 22. Restlessness; 23. Doubts; 24. Wrath; 25. Resentment; 26. Illusion; 27. Brain damage; 28. Envy; 29. Xan greedy; 30. Fraud; 31. When stalk; 32. Perseverance; (33. Loading and unloading; 34. Side); 35. Too conceited; 36. Difficulty speaking; 37. Evil friends; 38. Distraction; 39. Unbelief; 40. Incompetent; 41. Worthless; 42. Listen less; 43. Laziness; 44. Loss of thought; 45. Intellectual paralysis; 46. ​​Secular infection, stubborn opinion, difficult to discharge. These 44 defilements can be grouped into six groups: Ten unwholesome karma about body, speech, and mind (from 2 to 11); B. The last seven parts of the eight non-holy paths (12-18); C. Evil, evil liberation (19-20; ie the opposite of the last two limbs of the ten holy paths); D. The last three hindrances in the five hindrances (21 – 23); E. Ten of the 16 defilements of the mind mentioned in sutra 7 (24-35); F. Seven bad habits that are opposite to the 7 virtues are trust, compassion, preciousness, multiculturalism, diligence, mindfulness, and wisdom as mentioned in sutra 53. FRANCE NUMBERS Four meditations Four voids, or four formless Four methods: starting the mind, antidotes, upward direction, liberation. Five hindrances Seven holy talents: faith, integrity, preciousness, multi-literacy, diligence, mindfulness, and wisdom. Ten unwholesome karmas: including killing, sexual misconduct, 4 speech karma, and three mental karmas: greed, anger, and wrong views. Ten Noble Paths, Eight Right Paths plus two are Right Wisdom and Right Liberation. SHEET Not practicing asceticism But calling it a reduction Not realizing the four jhanas But calling it a reduction Not realizing the four Void But calling it a reduction The four jhānas in the Buddha 's Dharma Call it "present bliss" And the four formless concentration Called " celibacy". The meaning of reduction In the Tathagata's teachings Is to remove the defilement of the mind To cut off evil, reduce stupidity. 2. The reduction is done When giving up the ten unwholesome Of body, speech and mind; Abandoning the eight evil ways, Evil, and liberation; Abandon laxity and restlessness Abandon doubt and distrust Innocent and worthless Doubtless and laziness Loss of thought and dullness Wrath and resentment; Illusion and brain damage; Envy and green greed; Fraud and when stalking; Perseverance and leveling off; Arrogant, too conceited, hard to speak of Evil friends and carefree; Infected before the secular bigotry his opinion and hard discharge properties. 3. Whose mind is clean All these defilements Even if they eat delicious food, it wo n't be an obstacle. The mind turns into fullness in the ten directions With compassion, joy and discharge, Escape from the contraband or End of birth, the holy life becomes 4. It's called bathing With inner cleansing Fools think bathing in the river washes away their sins But the river can't wash away the evil deeds done. Don't be superstitious To freely create evil. 5. For people who live a pure life. Do not create ten unwholesome actions. No need for a river of purification. Every day is auspicious. BIBLE KNOWLEDGE COMPENDIUM Sammāditthi Sutta – Right view. A long and important discourse by the venerable Sàriputta, with separate sections on the wholesome and unwholesome, nutriment, the four Noble Truths, the twelve factors of dependent origination, and the taints. True seeing. A long and important sutra preached by the venerable Sariputta, with many separate passages on wholesome and unwholesome, about food, on the Four Noble Truths, on the 12 causes and conditions, and on the defilements. SUMMARY Venerable Sariputra teaches about 16 methods by which a noble disciple is said to have true knowledge. Unwholesome wisdom and the root of unwholesome; good and the root of good: With such insight, the noble disciple eliminates all attachments to greed and hatred, uproots the view and pride "I am", eliminates ignorance, causes insight to arise, and eradicates suffering in the present moment. in. Thus he is called one who has the right view, has absolute faith, and has accomplished this wonderful dharma. Knowledge of food, its origin, its cessation, and the path leading to the cessation of food. Here it is necessary to understand "food" in the broad sense, which is the main factor that makes samsara continue endlessly. The Wisdom of Suffering: Suffering, the Origin of Suffering, the Cessation of Suffering, and the Path leading to the Cessation of Suffering. Suffering is birth, old age, illness, death, and all suffering in existence when the five aggregates have arisen. The origin of suffering is craving that leads to rebirth, along with joy and greed, seeking pleasure here and there. The cessation of suffering is separation from greed, no residue of all kinds of craving. The path leading to the cessation of suffering is the Noble Eightfold Path. The wisdom of aging and death: the origin and cessation of aging and the path leading to the cessation of aging and death. From the origin of Birth, there is the origin of aging and death; From the cessation of birth, there is the cessation of aging and death. The path leading to the cessation of aging and death is the Noble Eightfold Path. Knowledge of Birth, its origin, its cessation, and the path leading to the cessation of birth. From the origin of Being, there is the origin of Birth; From the cessation of Being, there is the cessation of Birth. The path leading to the cessation of Birth is the Noble Eightfold Path. Knowledge of Being, its origin, its cessation and the path leading to the cessation of Being. From the origin of Thu, there is the origin of Being; From the cessation of Thu, there is the cessation of Being. The path leading to the cessation of Being is the Noble Eightfold Path. The wisdom of grasping, its origin, its cessation and the path leading to the cessation of grasping. From the origin of Ai, there is the origin of Thu; From the cessation of craving, there is the cessation of attachment. The path leading to the cessation of Thu is the Noble Eightfold Path. The wisdom of craving, its origin, its cessation, and the path leading to its cessation. From the origin of feeling, there is the origin of craving; From the cessation of feeling, there is the cessation of craving. The path leading to the cessation of craving is the Noble Eightfold Path. Knowledge of feeling, its origin, its cessation, and the path leading to its cessation. From the origin of contact, there is the origin of feeling; From the cessation of contact, there is the cessation of feeling. The path leading to the cessation of feeling is the Noble Eightfold Path. Knowledge of contact, its origin, its cessation, and the path leading to its cessation. From the origin of the six inputs, there is the origin of contact; From the cessation of the six inputs, there is the cessation of contact. The path leading to the cessation of contact is the Noble Eightfold Path. Wisdom of the six entrances, the origin, the cessation, and the path leading to the cessation of the six entrances. From the origin of nama-rupa, there is the origin of the six entry; From the cessation of nama-rupa, there is the cessation of the six inputs. The path leading to the cessation of the Six Entrys is the Noble Eightfold Path. Knowledge of nama-rupa, its origin, its cessation, and the way leading to the cessation of nama-rupa. From the origination of Consciousness, there is the origination of Name-and-form; from the cessation of consciousness comes the cessation of nama-rupa. The path leading to the cessation of nama-rupa is the noble eightfold path. Wisdom Knowledge, origination, cessation and the path leading to the cessation of Consciousness. From the origination of Actions, there is the origin of Consciousness; From the cessation of Actions, there is the cessation of Consciousness. The path leading to the cessation of Consciousness is the Noble Eightfold Path. Knowledge of Actions, origination, cessation and the path leading to the cessation of Actions. From the origin of Ignorance, there is the origin of Action; From the cessation of Ignorance, there is the cessation of Actions. The path leading to the cessation of Actions is the Noble Eightfold Path. Knowledge of Ignorance, its origin, its cessation and the path leading to the cessation of ignorance. From the origin of Gonorrhea or, there is the origin of Ignorance; from the cessation of Gonorrhea or, there is the cessation of Ignorance. The path leading to the cessation of Ignorance is the Noble Eightfold Path. Knowledge of Gonorrhea or, the origin, cessation and the way leading to the cessation of Gonorrhea or. From the origin of Ignorance, there is the origin of Gonorrhea or; from the cessation of ignorance, there is the cessation of gonorrhea or. The path leading to the cessation of Gonorrhea or the Noble Eightfold Path. III. NOTE Right views have two: worldly and worldly. Right views of the world also have two: seeing cause and effect as non-believers also see; and the view consistent with the four noble truths found only in Buddhism. Right view of the world is the wisdom of the Four Noble Truths by having attained the four paths and four fruits. Here the venerable Sariputta refers to the worldly right views of the learned when it comes to "absolute faith" and "wonderful dharma". The root is unwholesome, because it is greed, hatred, and delusion that drives all unwholesome actions of body, speech, and mind. Hypnotic tends to be subtle in the mind. Good wisdom and good roots... The holy disciple knows four things according to the Four Truths: all good and bad deeds are the truth about Suffering; the wholesome and unwholesome roots are the truth about Volume; the non-arising of both types of actions, together with their root, is the truth of cessation; and the way to realize that cessation is the truth of the Way. When he understands as above, the noble disciple reaches one of the first stages of Right Learning, which is stream-entry and one-returner paths, has supramundane right views, but has not yet been called to have eradicated the defilements of defilements. The next section, "to get rid of all greed and hatred that lingers on", up to "end all suffering in the present" is the practice of the Unreturned path to arahatship: greed and hatred ceaselessly cease at the Unreturned. Taoism, ignorance and conceited views "I AM" disappear in the Arahantship. Unwholesome is 10 evil karma: 3 of the body, 4 of the speech and three of the mind: greed, hatred, and wrong view. The root of unwholesomeness is greed, hatred, and delusion. Good is to give up the 10 unwholesome things mentioned above. The root of goodness is no greed, no hatred, and no delusion. Food is of four types: union, contact, thought, and consciousness. The real union ("group" is a rice ball, according to the eating style) to nourish the body or form; real contact (the bare contact) nurtures life; Real thought nurtures consciousness; Real food nurtures fame and identity. Set-up is a group of many factors to arise; saying "cause" is easier to understand, but it doesn't strip the Buddha's idea of ​​"dependent origination", that there is no such thing as a "first cause", nor is there a single cause, but there are many "conditions" supporting it. leads to fruit. Craving is called the source of food, because it is because of craving in the previous life that the present person continues to depend on and consume the four types of food mentioned above. There are three kinds: craving for sensual pleasures, craving for existence (indulging in heavenly pleasures) and craving for non-being (indulging in nothingness and solitude). Twelve paragraphs from 4 to 15 are 12 factors of dependent origination in the opposite direction, starting from old age and death. The twelve limbs make up this "tree of life" according to the Puritan path, like a vine with 12 segments, if you want to break it down to end birth and death, you can grab any one to pull it out. both root and tip. It is necessary to grasp firmly, i.e. the wisdom according to the principle of the four noble truths. Being has three, namely, sex, form and formless - Being both refers to the realm and only to the action of bringing sentient beings into that realm. The sensual realm is the place of rebirth of beings with many desires for sensory pleasures. The form realm is the place where sentient beings crave beauty, like the heavens in the sensual realm, because the desires here are more refined. The formless realm is where sentient beings indulge in meditative thinking. Sentient beings in all three realms are bound and not fixed, for example from formless can fall to the realm of form or realm of desire. As thought is inherently formless, but for example, thinking of sour food for a moment, the mouth can produce a lot of saliva, becoming "form" (form means gross and subtle matter, created by the 4 great elements). To hold is to hold, to hold tight. There are 4: the desire, the ant, the prohibition, and the argument. Desire is the policy of enjoyment; Argumentative self is synonymous with "self view" or one of the 20 conceptions of self mentioned in Sutta 44. Prohibition is the policy to observe certain rituals and austerities in order to purify sins. An ant is to hold any point of view other than the two "guards" just mentioned. Craving has six types because it has six objects: form, sound, smell, taste, touch, and dharma. Feelings (feeling, enduring) are of six types, arising from the contact of the six senses, eyes, ears, nose, tongue, and objects. There are six types of contact because there are six senses: eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. Six input is also known as six sense or six internal sense, ie six senses eyes, ears, nose, tongue, body. Name and form: "Nation" consists of 5 dharmas, namely feeling, perception, thought, contact, and intention ("the mental factor changes" in Mind Only. For example, a mere look is enough for 5 factors: first of all, contact is contact. of the eye to the object, then attention or attention, then perception or memory activity to name, classify... Accompanied by feeling or feeling is an emotional activity due to habit. Thought is the activity of the will, the tendency to like, dislike or be indifferent to the object in front of him). "Form" includes the four paths that make up the body: solid matter like bone belongs to the elemental element, liquid belongs to the water element, warmth belongs to the fire element, and the movement or wind in the body belongs to the wind element. Consciousness has six types: ie eye-consciousness, etc., called eye-consciousness, ear-consciousness, billion-span, tongue, body, and consciousness. Action here is the "inclination to act" or karma, there are three: body action, speech action, mind action. Ignorance is the lack of knowledge of Suffering, Origin, Cessation, and the Way. Gonorrhea or: There are three smuggled or smuggled sex, smuggled possessions and smuggled ignorance. In contraband or already there is ignorance. Ignorance gives birth to gonorrhea or then gonorrhea or again gives birth to ignorance. It should be understood that ignorance in every life has a cause or condition that is ignorance from the previous life. Therefore it is not possible to point out the beginning of ignorance, and there is no clue to the stream of birth and death. FRANCE NUMBERS The three cravings: the craving for sensual pleasures, the craving for existence, the craving for non-being (the craving for the five desires, the craving for heaven, and the craving for nothingness). Three actions: body, speech, and mind. Three contraband or Three good roots: non-greed, non-hatred, non-delusion. Three unwholesome roots: greed, hatred, and delusion. The three existences: desire, form, and formlessness. Four options: greed, hatred, ant, and conceit. The four foods: union, contact, thought, and consciousness. Four great facilities create color. Four Truths The four defenses: sex, precepts, views, and ego arguments. The five aggregates of clinging: form, feeling, perception, formations, and consciousness are grasped as "I" and "mine". Five mental variables: contact, action, mind, feeling, perception, and thought. Six cravings: form, sound, smell, taste, touch, and Dharma craving. Six feelings: feeling born of eye contact, ear, billion, tongue, body, mind. Six contacts: eye contact… mind contact. Six entrances: eyes, ears, nose, tongue, body, mind, six doors through which foreign objects enter consciousness. Six consciousnesses: eye, ear, billion, tongue, tongue, body, and consciousness. The Eightfold Path or the Noble Eightfold Path. Ten kusala kamma: ten unwholesome non-doing. Ten unwholesome karma: the three of the body are killing, religion, and sex; 4 karmic terms are lying, double-tongued, vulgar and frivolous; The 3 of the mind are greed, hatred and wrong view. Twelve causes and conditions: from ignorance to old age and death. SHEET Wisdom of good and bad: 1. Right view of achievement When the holy disciple Wisdom of good and evil With their roots 2. Non- virtue includes 10 things: Killing and stealing. Evil conduct in the sexes Lying and stabbing Evil speech and weaving Greed, hatred and wrong views. The root of unwholesome is greed, hatred and delusion. 3. Good is to give up the 10 evils And the root of good Is to not be greedy, hateful, and delusional. When wisdom is like that, spit out greed and lust, and view and arrogance. No longer clinging to "I am" Ignorance destroys, clears birth. B. Knowledge of food: 1. These four types of food: Union, contact, thought, consciousness Make the life flow continue To recur in suffering. 2. This food is due to "love" Killing craving, running out of food The method of eliminating craving is the holy path of eight branches. 3. Knowledge of this food According to the principle of the Four Noble Truths Disciple clean craving Cessation of suffering right now. 4. Uprooting greed and antonyms and antagonisms No longer clinging to "I am" Ignorance destroys, intelligent births. C. Wisdom of Suffering: Suffering is birth, old age and death Sadness, suffering, and grief Accompanying the body of the five aggregates The origin of this pile of suffering Is "craving" for rebirth Finding joy and happiness all over: Sex , existence and non-being. To be freed from this suffering, Give up craving, Cessation without residue. The method for the cessation of suffering is the eight branches of the noble path. D. The wisdom of old age and death Or the wisdom of old age and death According to the principle of the Four Noble Truths: This dull pain is not available if not born. Want to eliminate old age and death Let's eliminate rebirth The path to the cessation of Birth is the eight noble paths. E. Wisdom of birth Or wisdom of Birth Together with the set of arising and cessation. Birth originates from Being (Tendency to want to be) Wanting to cease birth Then do not desire to be present The path to cessation of birth is the eight branches of the noble path. F. The Wisdom of Being Or the wisdom of the Origin of the Form of Origin and cessation. There are these three types of existence Desire, form and formless existence are caused by clinging Wanting to be here The path to the cessation of existence Is the eight branches of the noble path. G. Knowledge of Thu Or wisdom about Thu Tap beginning and ending. There are these four grasping, sensuality and view, Precepts and egoism. The origin of grasping is craving, the cessation of craving, and then the cessation of clinging. The path to the cessation of clinging is the eight branches of the noble path. H. Knowledge of Ai Or knowledge of Ai set of origin and cessation. Craving includes the six types of love form, sound, smell, taste, touch, and invisible dharmas. The origin of craving is the end of life, the cessation of craving The path to the cessation of craving is the eight branches of the holy path. I. The wisdom of feeling Or the wisdom of feeling The origin of feeling and the cessation of life There are these six types of feeling Because there are six senses So the origin of feeling Is the sense of feeling , contacting the ceiling When contacting, feeling ceases The path to the cessation of life Is the eight holy branches religion. J. Contact wisdom Or knowledge of contact The origin and cessation of contact There are these six types of contact Due to the six senses So the origin of contact Is eye, ear, nose, tongue… No sense, no contact The path to cessation of contact Is eight branches. holy religion. K. Six-entry wisdom : Or six-entry wisdom: Through which six objects Go into the mind Also called "six senses". The origin of the six entrances is nama and rupa: If the origin is destroyed, the six entrances do not arise. The six-entry path is the nature of the holy path. L. Knowledge of name and form Or wisdom of name and form Rupa is the physical body The psychological part is the name It's origin is End of the origin Then the name and form is not born. The path of cessation of name and form is the eight branches of the holy path. M. Knowledge of knowledge Or knowledge of Consciousness Consists of s'au eliminating all The same origination, cessation Its origin is the destruction of the origin Then Consciousness will not arise The path to cessation of consciousness Is the eight branches of the holy path. N. Knowledge of Actions Or knowledge of Actions Consists of three: body, speech, and mind The same origin , cessation The source is Ignorance Cessation of the origin Then Actions will not arise The path to cessation Is the eight branches of the holy path. . O. Knowledge of ignorance Or wisdom of ignorance With the same origin, the cessation of Ignorance is not bright For the four truths. Ignorance due to gonorrhea or Cessation of its root Ignorance also destroys The path to the cessation of ignorance Is the eight branches of the holy path. P. Contradictory wisdom Or intellectual knowledge smuggling or Consist of sex, existence, ignorance Ignorance gives birth to three or three or fosters ignorance. Clear up ignorance Then no more smuggled or. The path of the contraband or The eight branches of the holy path. CONCLUSION: Whoever has such wisdom, Has right view, has true faith, Accomplishes this wonderful dharma. EXPERIENCE OF ORIGIN COMPENDIUM Satipatthana Sutta – The foundations of mindfulness. This is one of the whole and most important suttas by the Buddha dealing with meditation, with emphasis on the development of insight. The Buddha begins by declaring the four foundations of mindfullness to be the direct path for the realisation of Nibbāna, then gives detailed instructions on the four foundations: the contemplation of the body, feelings, mind and mind objects. The foundation of mindfulness. This is one of the most important and complete suttas the Buddha taught on meditation, with particular emphasis on the development of insight. In the beginning, the Buddha declared the four foundations of mindfulness to be a shortcut to the realization of nirvana. He then gave detailed instructions on the four foundations of mindfulness: contemplation of the body, feelings, mind, and mind-objects. SUMMARY The Buddha taught that the four foundations of mindfulness are the only way to lead sentient beings to purity, to overcome sorrow and grief, to eradicate suffering and pain, to attain right wisdom, and to realize nirvana. The four foundations of mindfulness are: contemplating the body over the body, contemplating feelings over feelings, contemplating the mind on the mind, and contemplating dhammas on dhammas. Contemplation of the body: includes 14 exercises: mindfulness of breathing; contemplation of four majesty or body; righteous awareness in all circumstances; contemplation of impurity; shop four great; and nine dharmas of contemplating corpses in the cemetery through the stages of disintegration. Contemplation of life: tell as an exercise. Feelings are pleasant, unpleasant, and neutral sensations in body and mind. Contemplation of mind: an exercise: Knowledge of whether or not the mind is greedy, angry, delusional, scattered, generous; capture or scatter; finite or supreme; There is concentration without concentration, there is liberation without liberation. Dharma contemplation: consists of five segments: 1- Five hindrances; 2- Five aggregates; 3- Six internal regions; 4- Seven senses; 5- The Four Noble Truths. So this sutra explains all 21 meditation exercises. Each exercise consists of two parts, the basic practice being liberated first, and the supplementary part that teaches how to direct that practice towards deepening insight. This part does not change in all twenty-one exercises, that is the passage.”… He lives inertia of arising in the body, contemplation of cessation in the body… do not be attached to anything in the world”. Finally, the Buddha mentioned the results of contemplating the Four Foundations of Mindfulness to encourage practice: that is, the fruit of arahantship or non-return. III. NOTE The Commentary on the Central Sutra says that ekayana magga means "the only path because there are no lonely alleys", is "the path that each person must walk on his own without companionship", is "the path leading to the only goal, that is nirvana”. While the cultivation of the attainments of the attainments and the abode may not lead to nirvana for the sake of mundane paths, the four foundations of mindfulness inevitably lead to nirvana, the ultimate goal. The repetition of "contemplating the body on the body" - kăye kýànupassì - has the purpose of clearly defining the object of contemplation as the body and the body alone, not to be confused with other concepts such as related feelings and thoughts. to that body. Again, the body should be contemplated only as the body and not accompanied by concepts such as man, woman, self, or sentient being. It is the same with feeling, mind, and dharma. For example, "numbness" or "itching" when sitting in meditation is a feeling, which can easily lead to other feelings such as anger, ... or lead to "actions" such as wandering thoughts; Therefore, it is necessary to stop on that feeling only, called "contemplating life on life". The great exalted mind, and the supreme unsurpassed mind, are explained as the mind that dwells in the meditative realms and attains formless concentration. The mind that is not great and "superior" is the mind in the sense world. The mind "liberated" is the mind that temporarily calms the afflictions through insight or through the attainment of the meditations. Since the practice of Satipatthana is a preparatory stage for attaining the supramundane paths of liberation, it is not possible to understand the "liberation of mind" mentioned in this exercise as supramundane liberation. In the section on contemplating the seven factors of enlightenment, meditate on the dhammavicaya "exploration of the factors of enlightenment", that is, using righteous thoughts to probe the psycho-physical phenomena taking place in the practitioner's mind. FRANCE NUMBERS The only path, ekamagga, is satipatthana. Four greats The four foundations of mindfulness: body, feeling, mind, and dharma. Four truths Four majesty: walking, standing, lying, sitting. Five hindrances Five clinging aggregates Six domestic and foreign countries Seven senses Ten stages of death Thirty-one unclean things: Hair, hair, nails, teeth, skin; Meat, tendons, bones, kidneys, marrow; Heart, liver, diaphragm, spleen, lungs; Intestines, intestinal membranes, stomach, feces, bile; Sputum, pus, blood, sweat, fat; Tears, skin fat, saliva, snot, joint water; Urine. SHEET There is a unique path - Four foundations of remembrance - To purify sentient beings Ending sorrows and sorrows, Achieving righteous knowledge And realizing nirvana. One, contemplating the body as the body Two, the feeling as the feeling Three, the mind as the mind Four, contemplating the dharma as the dharma. A. Contemplation of the body: Contemplation of the body fourteen items Practice at all times One, mindfulness of breathing in and out, Long and short, being conscious Two, contemplating the four majesty When lying down, sitting, standing, walking Three, knowing the body's actions When stretching, bending, and looking up . Four, contemplating the impure body Hair, nails, teeth, skin. Five, the body consists of four elements There is nothing "I". And here are the nine stages When the body has passed away. One is the swelling body Where is the beautiful beauty? Two, insects gouging out of shape Three, the skeleton is flesh With four links Four has blood and tendons The ant is fighting part Five is bones without blood But the tendons are still attached Six, scattered skeletons Scattered throughout the grave Seven, shell-colored bones Following the wind and dust of time Eight, a pile of broken bones On the way back to dust Swirling through space This is the final stage. Contemplation of this body Such is the nature of birth , old age, and death. There is no other way than a bhikkhu who lives righteously, Washes away greed, grief, and does not rely on any attachment to Anything in the world. B. Contemplation of life: Next, contemplating feeling Is the feeling of body and mind. There are three types: Suffering, happiness, And neither happiness nor suffering. The wisdom of every feeling is listening and watching for birth , its cessation , righteous thoughts, and the removal of greed and grief. C. Contemplation of mind: There is greed, wisdom "greed" Not greedy, know "no greed" With anger, delusion, too; Acquiring or scattering; Generous, not generous; Limited or supreme; Determined or not determined; Freed, not liberated. Insight into those cittas When they arise and cease, the bhikkhu lives righteous thoughts To wash away greed and grief. D. Contemplation of the Dharma: Contemplation of the Dharma consists of five items. One is contemplating the five slopes of greed, anger, and falling asleep. Emotions and doubts. The two contemplations of the five aggregates of clinging to Form, feeling, perception, formations, and consciousness arising and passing away Each one needs to be well known. Three contemplation of six senses Along with six objects: Wisdom of the birth history Due to inside and outside contact; The wisdom of the end of the era of destruction The future will not be born. Understanding these dharmas When they arise and cease, the bhikkhu lives righteous thoughts To wash away greed and grief. Four contemplations of seven factors of enlightenment: First of all, "Contemplation" of wisdom Not yet born, need to arise Already born, please complete. Tradition, joy, effort Disdain, concentration and discharge The remaining six enlightenment factors The same observation as above. Understanding these dharmas When they arise and cease, the bhikkhu lives righteous thoughts To wash away greed and grief. E. Contemplation of the Four Noble Truths: Insight "This is suffering" "This is the origin of suffering" "This is the cessation of suffering" "This is the way to the cessation of suffering" Knowledge of those dharmas When they arise and cease, a monk lives Righteous thoughts To wash away greed and grief.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.5/10/2021.