The Study Guide To Winning The Dharma Volume I – Introduction: The Four Ultimate Truths.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Study Guide to Winning the Fa, Volume I Introduction: Four True Truths Mind (Citta) There are four ultimate truths accepted in the Abhidhamma. The first is Citta. Citta is translated as mind. What is Mind (Citta)? Citta is pure perception of the object. Here awareness means mere awareness, not the awareness we use in meditation. In meditation we also use the word "perception". Awareness in meditation is actually mindfulness. In the definition of the word "Citta", perception means mere awareness, as being aware of something that is there. Just as simple as that. This pure or simple recognition of the object is called "Citta" in Abhidhamma. The word "mind" does not fully express the meaning of the Pāḷi word "Citta". But since there is no better word, we have to accept "mind" as the transliteration of "Citta". Whenever we use the word "mind", we should understand in the sense of Abhidhamma, but not in the sense used and known by ordinary people. In a nutshell, mind is the perception of objects purely or simply, similar to water that is clear and clean. Citta is never without an object. According to Abhidhamma, we cannot stop our mind from capturing the scene, even while we are fast asleep. When we are fast asleep, we still have a mind-stream going on. And if there is a mind, then there is an object for that mind. The scene was blurry. So we are not aware of that scene. Really, there's always a scene. That scene has the purpose of letting that mindlatch on. Even when we are fast asleep, even when we pass out or even when we are under anesthesia, consciousness continues. Consciousness is never without the sight. Consciousness is always with us. Whether we are asleep or awake, or whatever we are doing, we are always conscious. There is not a single moment in our life when we are not conscious. In common parlance, we say: he passed out. That means he has lost consciousness. In the usual sense, such thinking is correct. But according to Abhidhamma, he still has consciousness. There is still scene perception. In this case, this is the perception of a blurred scene. Citta is never without object. And Citta is always present with us. We Buddhists accept rebirth. Citta is always evolving, but not permanent. This flow of mind (Citta) or progression of mind (Citta) is always present. Citta is always with us. There are synonyms for the word “Citta”. I think you should understand these words well. The first word is Viññāṇa (consciousness). The word "Viññāṇa" is used in the formula of Dependent Origination. Saṅkhāra-paccayā Viññāṇa (Condition for consciousness). "Viññāṇa" means Citta. Sometimes "Mana" is used. Sometimes "Ceta" is used. You will find the word "Cetasika". The next ultimate truth is cetasika. In Cetasika, you have Ceta. Ceta means mind. Then sometimes the mind or Citta is called Manasa. Sometimes it is even called Hadaya, which means heart. In the Pāḷi language and perhaps in other languages ​​as well, the heart and mind are connected andeach other. The word "heart" is a synonym for Citta or mind or mind. We often say, "He has a good heart". That doesn't mean we're talking about the physical heart. We mean he has a good mental attitude. These are synonyms of the word “Citta”. This sometimes happens in poetry when the authors want to use these different words to conform to the rules of the poem. Sometimes you just need two syllables. Other times, you need three syllables. When you need three syllables, you will use Viññāṇa (consciousness). When you only need two syllables, you can use Citta (mind) or Mana (mind). In short, these words are synonyms of Citta. There are 89 or 121 Cittas accepted and taught in the Abhidhamma. In the first chapter, we will study these different types of consciousness in detail. Cetasika (Cetasika) The second ultimate truth is Cetasika. You see the word "Ceta" here. Cetasika is translated as mental factors or mental factors. This definition means that which is attached to the mind (Citta) or attached to the mind (Citta). Or does it mean that which arises with and depends on the mind (Citta). That is why they are called cetasikas. In other words, cetasikas are those that arise with or at the same time as citta. Only when Cittas arise can Cetasikas arise. If no citta arises, they cannot arise. Cittas and Cetasikas arise at the same time, at the same time. Furthermore, if there is no citta, there can be no cetasikas. Citta is simply perceiving the object, like a connection between yourself and the object. Without this connection, how can one perceive the object? How can there be feeling for that object? How can there be understanding of that scene? How can there be attachment to that scene? In order for these mental states or mental states to arise, citta is required. So, citta is a connection between you and that object and cetasikas are dependent on citta to arise and sentient beings arise with citta ). There are four characteristics of cetasikas. In fact, you will learn about these properties in the second chapter. But to give you a brief understanding of what Cetasikas are, I will list them here: They must arise with Citta at the same time or at the same time. They must pass away or disappear with the mind (Citta). They must have the same object as the Citta. If the citta (citta) captures the visible object, then the cetasikas also capture the material object. There is no mental phenomenon (Citta) capturing one object and mental factors (Cetasika) capturing another. That cannot happen. Cittas and Cetasikas must have the same object. They must have the same thing in common. A common object means, for example, that eye consciousness is dependent on the eye. If you didn't have eyes, you wouldn't see anything. And no eye consciousness will arise. Eye consciousness is said to depend on the eye. Atrial consciousness depends on the ear canal. The proportions depend on the nostrils. Damage consciousness depends on the tongue. Body consciousness depends on the body. Consciousness depends on the mind. Cittas and Cetasikas must have the same thing. If the Cittas depend on the eye, then the Cetasikas must also depend on the eye. These are the four characteristics. If any phenomenon satisfies these four characteristics then that phenomenon is called a mental factor (Cetasika). There are certain rupa that arise with citta and pass away with citta. But they don't catch the scene. They don't have the same thing. Therefore, they are not called cetasikas. You will learn and understand this later. Returning to the present matter, above are the four characteristics of cetasikas. To see if something is a Cetasika, we must examine these four characteristics. If that thing has these four characteristics, then we can say it is a mental factor (Cetasika). It must arise at the same time as Citta. It must disappear at the same time as the mind (Citta). It must have the same object as the mind (Citta). It must have the same thing or depend on the same thing as the mind (Citta). How many cetasikas are there? There are 52 mental factors (Cetasika). These 52 Cetasikas are accepted in the Abhidhamma. We will study the Cetasikas in the second chapter of this Manual (see also CMA, II, §1, p.76). Rupa (Rpa) The third ultimate truth is Rūpa. The word Pāḷi is Rūpa. Translation means material law. What is Rupa? Rupa is what is changed when exposed to adverse conditions such as cold, heat, and so on, especially Rūpa in your body. When you walk under the hot sun, there is a constant transformation of rupa. Then when you go into the shade, there is another continuous transformation of rupa. When you take a bath, there is another kind of continuous transformation and so on. That which changes according to cold, heat, hunger, thirst, and insect stings is called rupa (rupa). Change here is obvious and noticeable change. Mind changes faster than rupa, but mind is not called rupa. The change of mind is not as obvious, not as obvious as the change of rupa (rupa). Only obvious, conspicuous and conspicuous change is mentioned here. That which changes according to adverse conditions is called Rūpa or rupa. Rupa (rupa) exists in living beings as well as in external things. Rupa (Rūpa) is present in our body. Rupa is in the house, in the trees and so on. Rupa (Rūpa) is both internal and external. I repeat, rupa is both in living beings and in external things, while citta and cetasika arise only in living beings. Rupa (Rūpa) has no capacity for perception. Rupa (Rūpa) knows nothing. You can hit the table and it won't have complaints like, "Oh, it hurts". Again, rpa is incapable of perceiving and does not capture the object because it is the object itself. There are 28 material phenomena accepted in the Abhidhamma. Although there are many types of matter in our body, if we break them down to ultimate truth, we have only 28 rupa. We will study rupa in the sixth chapter (see also CMA, VI, §1, p.234). Rupa phenomena can be compared to the elements in chemistry. Are any of you familiar with the element division in chemistry? There are 28 rupa here. They are bonded in different ways as chemical elements. They can be compared to chemical elements, but not quite the same as chemical elements. Nibbāna (Nibbāna) The fourth ultimate truth is Nibbāna. This is the ultimate goal of Buddhists. What is “Summum Bonum”? Is it the best, the ultimate? Student: The greatest. Sayādaw: Does "Bonum" come from Bonafide? Nibbāna is defined as the extinction of greed, hatred and delusion. In fact, it is the extinguishing of all defilements. This is like health or well-being. Many people do not like to use negative words to describe Nibbāna. But I think we cannot avoid using negative words. We do not mean that Nibbāna is a negative state when we use negative words to describe it. Let's take health as an example. What is health? No sickness. Peaceful, free from disease or disease freeis called health. So, health is a positive state, but it is described as the absence of disease, the absence of illness. So is well-being. Nibbāna is the extinction of greed, hatred and delusion. That actually means, Nibbāna is the extinction of all defilements. Nibbāna is also described as liberation or freedom from suffering. In other words, it is the cessation of all suffering. Nibbāna is the unconditioned dharma (without dependent origination). Please pay attention to this. About two years ago, someone gave me an article on Dependent Origination (Paṭicca-samuppāda). In this article, the author has said that, "Nirvana is conditioned". I was very surprised. She said, "Nibbana is not constituted, but it is conditioned." That is not correct. My father did not understand the correct meaning of the Pāḷi word "Sankhata". Nibbāna is described as Asankhata. "A" means no, so it's not Sankhata. Sankhata is translated as "constituted" by many authors. She thought that was the correct description. Therefore, she accepted that Nibbāna is not constituted. Nibbāna is not the sum total of anything, but she says that Nibbāna is not unconditioned (that is, Nibbāna is born of dependent origination). When the Buddha described Nibbāna, he used the word "uncreated". Uncreated and unconditioned are the same. Along with the word "Asankhata", another word used is "Akata". “Akata” means not made. Nibbāna is certainly unconditioned. Nibbāna does not arise due to any conditions. We cannot say that Nibbāna exists, becausefor if we say Nibbāna exists, we equate it with having a beginning and an end. The scriptures record that Nibbāna has no beginning and no end. Nibbāna is unconditioned and Nibbāna is not composed of any components. We cannot use everyday language to describe Nibbāna satisfactorily and fully. Do you know the fable between the fish and the turtle? A turtle goes to land. It circled on land and then went back into the water and talked to the fish. The fish asked the turtle what he's been doing lately? The tortoise replied, “I walk on land and see the plants.” The fish didn't understand what it was because it had never been on land. We have never seen Nibbāna. So we can't really understand. And moreover, Nibbāna cannot be fully described in everyday language. It is completely out of this world. We are always thinking about this world, about existence. Many people think of Nibbāna as a place or a certain realm, to go to or to reach. If we say Nibbāna is the cessation of all suffering and that means the cessation of the five aggregates, you may not want to go to Nibbāna. Maybe you don't want to attain Nibbāna because we are always thinking about existence. If we were to disappear and not become something else, would you accept that? Because Nibbāna cannot be described in everyday language. Nibbāna is explained in the final section of the sixth chapter of this Manual (see also CMA, VI, 30, p.258). If you are impatient, you can read that part. If we say Nibbāna is the cessation of all suffering and that means the cessation of the five aggregates, you may not want to go to Nibbāna. Maybe you don't want to attain Nibbāna because we are always thinking about existence. If we were to disappear and not become something else, would you accept that? Because Nibbāna cannot be described in everyday language. Nibbāna is explained in the final section of the sixth chapter of this Manual (see also CMA, VI, 30, p.258). If you are impatient, you can read that part. If we say Nibbāna is the cessation of all suffering and that means the cessation of the five aggregates, you may not want to go to Nibbāna. Maybe you don't want to attain Nibbāna because we are always thinking about existence. If we were to disappear and not become something else, would you accept that? Because Nibbāna cannot be described in everyday language. Nibbāna is explained in the final section of the sixth chapter of this Manual (see also CMA, VI, 30, p.258). If you are impatient, you can read that part. Maybe you don't want to attain Nibbāna because we are always thinking about existence. If we were to disappear and not become something else, would you accept that? Because Nibbāna cannot be described in everyday language. Nibbāna is explained in the final section of the sixth chapter of this Manual (see also CMA, VI, 30, p.258). If you are impatient, you can read that part. Maybe you don't want to attain Nibbāna because we are always thinking about existence. If we were to disappear and not become something else, would you accept that? Because Nibbāna cannot be described in everyday language. Nibbāna is explained in the final section of the sixth chapter of this Manual (see also CMA, VI, 30, p.258). If you are impatient, you can read that part. Nibbāna is explained in the final section of the sixth chapter of this Manual (see also CMA, VI, 30, p.258). If you are impatient, you can read that part. Nibbāna is explained in the final section of the sixth chapter of this Manual (see also CMA, VI, 30, p.258). If you are impatient, you can read that part. The Four Noble Truths Belong to the Ultimate Truths Four Noble Truths – we have talked about the truths, but up until now, we have not talked about the Four Noble Truths. Perhaps you want to know how the Four Noble Truths relate to the four ultimate truths. The Truth of Suffering is cittas (Cittas), cetasikas (cetasikas) and rupa (Rūpa). Strictly speaking according to Abhidhamma, supramundane consciousnesses are not included in the Four Noble Truths. Supramundane consciousnesses do not belong to any Truth. What is Tai Chi? That is craving. Craving is one of the 52 mental factors (Cetasika). The Noble Truth is a mental factor (Cetasika), that is craving or attachment. The Truth of Cessation is the cessation of suffering, that is, Nibbāna. The Noble Truth – the Path to the Cessation of Suffering or simply the Eightfold Path – belongs to which? The Eightfold Path is just a combination of eight mental factors (Cetasika). Taoism belongs to the second ultimate truth. The Four Noble Truths are included in the four ultimate truths. This is not a one-to-one relationship. The Noble Truth of Suffering belongs to the first ultimate truth, the second ultimate truth and the third ultimate truth because it includes cittas (Citta), mental factors (Cetasika) and rupa (Rūpa). The Noble Truth belongs to the second ultimate truth. The Noble Truth of Cessation is the fourth ultimate truth and the Way of the Way belongs to the second ultimate truth, cetasikas. Therefore, the Four Noble Truths are included in the four ultimate truths. mental factors (Cetasika) and material phenomena (Rūpa). The Noble Truth belongs to the second ultimate truth. The Noble Truth of Cessation is the fourth ultimate truth and the Way of the Truth belongs to the second ultimate truth, the mental factors (Cetasika). Therefore, the Four Noble Truths are included in the four ultimate truths. mental factors (Cetasika) and material phenomena (Rūpa). The Noble Truth belongs to the second ultimate truth. The Noble Truth of Cessation is the fourth ultimate truth and the Way of the Truth belongs to the second ultimate truth, the mental factors (Cetasika). Therefore, the Four Noble Truths are included in the four ultimate truths. When the Buddha preached, he preached in many ways because his purpose was for the audience to understand and realize the truth. Therefore, he preached by many different methods to different audiences. That's why we have so many teachings, but really, these teachings meet somewhere and are the same. The Buddha could use the word "aggregates" for this group of people. For another group, he may use the word "precepts" or "things". Actually, these words mean the same thing. He taught the Four Noble Truths in his first teaching - the Truth of Suffering, the Noble Truth of Cessation, the Truth of Cessation, and the Truth of the Way - but in the Abhidhamma he taught the four ultimate truths. Actually they are the same. If you have any questions feel free to ask, we have some time. Sadhu! Sadhu! Sadhu! Student: It is difficult to understand that Nibbāna is still not-self (Anatta). Sayādaw: "Anatta" means no Atta. “Atta” means a soul or a permanent object. It is translated as self or soul or something like that. Nibbāna is not a soul. That is why Nibbāna is called not-self (Anatta). Nibbāna has no cause. Nibbāna does not depend on any conditions. That is why Nibbāna is called unconditioned because it is not caused by any cause. Because emptiness is self (Atta), so Nibbāna is called not-self (Anatta). Student: [Can't hear clearly]. Sayādaw: We cannot say Nibbāna is here or Nibbāna is there. There is no place for Nibbāna. It is something like health. We can enjoy health, but by the time we define it, it's difficult. Health is the absence of sickness. Nibbāna is the absence of defilements. Once, a monk asked Venerable Sāriputta: "Does Nibbāna have feelings?" Then Venerable Sāriputta said, "No." So actually we don't enjoy Nibbāna. We can say we experience Nibbāna, but we cannot say we enjoy it. We neither enjoy nor suffer. Nibbāna is just a peaceful state. Student: Some people say Nibbāna is a state of nothingness because you don't feel anything. So how are those two different? Are they the same thing? Sayādaw: I don't know what nothingness is. Student: Nothingness is a philosophical term, which means to reduce everything to a state of nothingness, no sensation at all, zero. Sayādaw: The scriptures teach that, when a Buddha or an Arahant passes away, he is no longer reborn. It means that He no longer exists, He has no more life. He disappeared. I don't know if you would call that nothingness. Regardless of whether people call it nothingness or not, Nibbāna is Nibbāna. You may like it, or you may not like it. That's your story. Nibbāna is Nibbāna. That's why I told you that you might not like it if you really know what Nibbāna is. Student: Is there Citta in Nibbāna? Sayadaw: No. Nibbāna is an ultimate truth. If there is Citta in Nibbāna, Nibbāna will not be permanent. It will be impermanent. So there are no cittas (Cittas), cetasikas (cetasikas) or rupa dhammas in Nibbāna. Nibbāna is a separate truth. Student: Suppose we have three pots of water, one cool, one medium and one warm. Then we dip one hand in the basin of cool water and the other in the basin of warm water. Then we put both hands in a medium basin of water. One hand will feel cool and the other will feel warm. That could be an illusion. In this case, it is difficult to tell what is real and what is not. Sayādaw: When you feel hot or cold, the ultimate truth is the feeling, not your hand. Feeling is feeling. It has the characteristic of object experience. The object may be hot or cold, but you feel it; you experience it. That experience is what we call sensation. Feelings do not change. Feeling is feeling. The characteristic of feeling cannot be changed. It is a description of ultimate truth. There are ultimate truths that are impermanent.1 Every moment, beings arise and pass away, arise and pass away. Although they are always arising and passing away, their intrinsic nature does not change. For example, consciousness is object perception . It is always scene perception. It doesn't change from that to something else. That is what we call ultimate truth. Student: You said that cetasikas must have the same object as cittas. I just wanted to confirm that the dharma scene is also included in it. Sayādaw: The dhamma scene - yes, all the scenes. Student: Cetasikas need Cittas to arise. Conversely, can we have Cittas arise without Cetasikas? Sayadaw: No. Cittas and Cetasikas arise together. They always arise together at the same time. Only when there is citta can they arise together. Only when there is a contact with the object is there the experience of the object, the feeling of the object, the attachment to the object and so on. That's why they depend on citta, but they must arise at the same time. It's like this (Sayādaw claps). This sound depends on the collision of two hands. The collision of two hands and the sound produced at the same time. We say, there is sound because there is the collision of two palms. Sound does not arise after, but arises at the same time with the touch of two palms. Likewise, when consciousness arises, cetasikas arise along with cittas. Student: Do we always need to have cetasikas with cittas? Sayādaw: We are not saying that Cittas need cetasikas to arise, but they always arise together. Since the arising of cetasikas depends on citta, we say cetasikas depend on cittas. Although they depend on citta, beings arise with citta, as an example of sound. There is an explanation that cetasikas cannot arise without dependence on cittas. The same is true for Cittas. Cittas arise together with cetasikas. Cittas do not arise alone. Whenever Cittas arise, Cetasikas also arise. It's like you guys are doing something together. One is the leader. The rest are followers. Student: We can't have a leader without a follower. Student: The concept or institution (Paññatti) is said to be timeless. So is it also unconditioned? Sayādaw: Concept (Paññatti) is unconditioned. You know, actually, the concept (Paññatti) is nothing. It's just the creation of your mind. That is why we cannot say whether beings arise or they disappear. You know, Buddha has been a Bodhisattva (Bodhisatta) for millions of kalpas. When he made his first vows to become a bodhisattva or when he was told that he would become a buddha, his name was sumedha. That name has been remembered by many people for a long time. Then the name disappeared. Perhaps it has been forgotten for many earthly lifetimes. Then he became Gotama Buddha. He recalled the story of being a Bodhisattva (Bodhisatta). And the name Sumedha appeared again. So in the Abhidhamma, naming conventions are said to be timeless.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.17/10/2021.