37 PRODUCTS.5.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. A Compendium of the Essentials for Enlightenment Chapter V Five senses ( Indriya ) D brother from indriya is explained as: Indassa kammam indriyam. Meaning: indriya is the act of domination or control, of the ruler. "The act of dominating" means that no matter where, the ruler has full control, no one can oppose or resist. Here, controlling or dominating one's mind is the main point of the Five Roots, the five faculties of mind control. There are five such Abilities: [1] 1. Saddhindriya (Faith Facility ) 2. Viriyindriya ( Strength Facility ) 3. Satindriya (Mindfulness Facility ) 4. Samàdhindriya (Concentration Facility ) 5. Pannidriya (Wisdom Faculty ) Tin Can Saddhindriya , (to some extent) is synonymous with saddhà , faith. But there are two saddhā , faith, which are: 1. Pakati-saddhà, Ordinary Faith, and 2. Bhàvanà-saddhà, Faith that is Cultivated (ie cultivated or mastered) by the practice of meditation. Faith and trust ( saddhà ) lead ordinary people to perform such acts as giving ( dan ), keeping precepts ( sìla ) and "starting to practice" Meditation ( Bhàvanà ) [2] -- called Common Faith. Here, as shown in the image of the lunatic (chapter II), that faith ( saddhà ) though to some extent is a Controllability, it does not grow to controllability. the agitated mind of an ordinary person while meditating ( bhàvanà). The extent of control refers to the extent to which it restrains and guides an unstable mind to the act of Generosity, Precepts, and "starting" meditation. Without Faith and Faith ( saddhà ) the mind never turns to wholesome kamma , kusala kamma (actions with pure intention) because normally the mind only takes pleasure in unwholesome actions. This is true, in the attempt to attain the Pure Virtue ( sìla visuddhi ) as well as in the study of the scriptures. Therefore, ordinary wholesome deeds ( pakati-kusala-kamma ) are also produced by Ordinary Faith ( pakati-saddhà ), not cultivated through really proper practice ( abhàvita ). In the work of following a meditation subject ( kammatthàna ) in the practice of Silence and Vipassana meditation, Ordinary Faith is not able to control the mind because the mind can refuse, retreat, and jump out of Faith. to another place. In meditation practice, Ordinary Faith is not enough. It is Cultivated Faith that prepares the ground for the mind to gather intensity and energy through meditation practices, such as Mindfulness of the Breath. Within the scope of the "Food Assistants" ( bodhipakkhiya-dhamma ) it is the "cultivated faith" ( bhàvanà saddhà ) which is called saddhindriya , faith, or faith under control. In the practice of meditation, this Faith manifests itself on the one hand through the distortion of unstable and agitated attention and on the other hand symbolizes the emergence of a clear and steady mind. [3] The state of concentration can only firmly focus on clear and unambiguous objects. The practice of Mindfulness of the Body ( kayagatà-sati ) such as Mindfulness of Breathing, prepares the basis for bhàvanà-saddhà, Faith and Trust are carefully cultivated, developed and tamed by the practice of meditation. If you focus your mind on Mindfulness of the Body, like in-breath and out-breath, it means that Faith is Cultivated. Then, if one continues to practice Tranquility ( samatha ) and Vipassana ( vipassanà ), one will attain the ability to eradicate the three levels of Body View ( sakkhaya-ditthi ) in this very life. The practice of Tranquility and Vipassana meditation needs to be practiced appropriately. The practitioner must rely on a teacher who is well versed in the Dharma. Tan Can Viriyindriya is , to some extent, synonymous with viriya, diligence. But there are two kinds, or two levels of effort. That is: 1. Pakati-viriya, Ordinary Effort, and 2. Bhàvanà-viriya , Efforts Cultivated by the practice of meditation. Another classification is: 1. Kayika-viriya , body effort, and 2. cetasika-viriya, keeping their mind. Ordinary Effort ( pakati-viriya ) can be easily recognized. Those who have a lot of Ordinary Effort in worldly matters can also easily attain the type of Advanced Effort ( bhàvanà-viriya ). The leading conduct ( dhutanga ) or strict precepts of a bhikkhu is an example of Body Effort in its cultivated nature ( kýika-bhàvanà-viriya ). If, after steadily cultivating the "Mind of Effort" such as reduced sleep, alertness, and determination, still do not reach "Essence of Mind" ( cetasika-viriya ), such as ardently meditating ( bhàvanà) -manasikàra ), firmly fix the mind on the object of meditation ( kammatthàna ), such as Mindfulness of Breathing, and for a long time of practice without attaining a lucid state of mind, one must reflect. No matter what he does, it is only when the person who practices it quickly masters the matter - that is, grasps it, has a clear and detailed understanding of the problem - can complete adaptation and correctness. The work will not be completed properly and satisfactorily if the work itself is the master of the practitioner. To say that "the work of mastering the practitioner" means that the work is carried out in a leisurely manner, without enthusiasm, without real enthusiasm. Practitioners will not reap practical results, and then day after day, month after month, become bored (in practice) sadness, then boredom and laziness lead to dull drowsy. Because of laxity and laxity, the practice does not progress, then because the practice does not progress, more and more ferocious. Then there will be thoughts that urge you to change the method of practice. Thus the practice is always changing, and that is "the work of mastering the less diligent practitioner". In the practice of meditation, the results can be quickly obtained only when there are enough both, diligent body and diligent mind. From the moment of mastering the practice of Mindfulness of Breathing, the effort that develops further and further is bhàvanà viriya ( effort developed through the practice of meditation) and in the Path Aids ( bodhipakkhiya-dhamma ) is called viriyindriya(Tan Can). This effort is represented by the distortion of laxity and the appearance of enthusiasm, ardor, and resoluteness, during meditation. Strongly contented mind concentrates on the object. Therefore, the task of establishing "Essence Cultivated and Developed" by the practice of meditation is the same as the task of establishing "Faith Cultivated and Developed" by the practice of meditation. In the Teachings of the Path ( bodhipakkiya-dhamma ) Mindfulness of the Roots ( satindriya ) means firmly establishing mindfulness on the kayagatà-sati body, Mindfulness of the Body, i.e. on the out-breath and in-breath, and the cultivation of the Dharma. Contemplation ( Bhàvanà-sati) is called Satipatthana , ( Satipatthana ), to supramundane Right Mindfulness ( lokuttara-sammà-sati ), as a factor of the supramundane Path. The faculty of concentration and the faculty of wisdom ( samādhindriya and pannindriya ) can also be defined and described in the same way. The Root of Concentration eliminates distraction when applied to the Foundation of Mindfulness ( Satipatthana ), as the subject of Mindfulness of Breathing. Wisdom Root eliminates confusion and confusion. Tin Can, Tan Can and Niem Can -- coming before Dinh and Tue -- as well as those who supported a king to ascend to the throne. Faith, Jin, and Nien support Concentration and Wisdom to the pinnacle. Having firmly established Mindfulness of the Body and firmly mastered the mind, if one follows the path of Tranquility ( samatha ), the faculty of concentration becomes the eight stages of meditation ( samàpatti or jhana ) while the wisdom faculty becomes the five sublime Insights. ( abhinna ) [4] as supernatural powers , or supramundane powers etc.. If one goes on the path of Vipassanā ( Vipassanā ), Concentration becomes the Void Concentration ( sunnatà-samādhi ), Unconditional Concentration ( animitta-samuadhi) ) or Intentional Concentration ( appanihita-samuadhi ), while Wisdom Root becomes the year of Purity ( visuddhi).) related to wisdom [5], Knowledge of the Three Contemplations ( anupassanana ) [6], ten Vipassananas ( vipassana-nana ) [7], Insights related to the four Paths and four Fruits and the nineteen Tue On Duyet ( paccavekkhana-nana ) [8]. The above shows how the five factors of the Five Roots arise together. The prominence of the Five senses Now where each branch of the Five Roots unites as a prominent element. The scriptures teach: Kattha saddhindriyam datthabbam? Catùsu sotàpattiyangesu ettha saddhindriyam datthab-bam. "Where to find the Root of Faith? One must find it in the four components of Stream-entry." [9] This means that the Root of Faith stands out among the four components of Stream-entry. Those four components are: 1. Unwavering faith in the holy virtues of the Buddha, such as Araham, Sammā-sambuddho ... ( Adoration , Right Enlightenment, etc..) 2. Unshakable faith in the holy virtues of the Dhamma such as Svakkhàto. .. (Has been skillful in teaching and has been transmitted orally according to the Dharma, etc.) 3. Unshakable faith in the holy virtues of the Sangha such as Supatipanno ... (Perfect virtue practiced in accordance with the holy Dharma etc..) 4. Wholeness and perfection endowed with the Foundation (or adjacent cause; padatthàna ) of Supramundane Concentration ( lokuttara-samuadhi ), which is the "Pure Virtue" ( sìla-visuddhi ) These are the four factors that guarantee the attainment of Sotàpatti-magga-nāna (the Tu-Da-Wisdom, or the insight related to the Sotàpatti-magga-nāna ), in this life. In the passage "Buddhe aveccappasàdena samannà-gato" , the noun "aveccappasàdo" means "unshakable faith". Such is the faith ( saddhà ) of those who have reached the level of Access Concentration ( upacàra-samuadhi ) while contemplating the holy qualities of the Buddha. Upacara-samadhihere is the steady and unwavering attention while meditating on the Buddha's name. When there is such steady and unwavering attention, it must be understood that the control of Faith is prominent. Such a person has attained a degree of mastery over his mind in matters concerning Faith in the holy virtues of the Buddha. As for the holy qualities of the Dharma Jewel and the Sangha, it should be understood in the same way. "Fundamentals of Supramundane Concentration" means "permanent conduct, ending with Right Livelihood as the eighth precept" ( àjìvatthamaka-niccasìla ) [10], which is the dhamma that can help one attain Supramundane Concentration. in the present life. When this precept ( sìla ) is kept pure, unbroken, and strictly observed, there can be no defilements of craving ( tanha ), conceit ( mana ), and wrong views ( ditthi ), and in the same case one must understand that saddhà (faith) stands out in sìla ( sila ). Inability to maintain the needs of sìla(gender) is called "breaking the precept". Although in principle, sìla may not be violated, but in terms of worldly conditions, precepts are seen as "unclean". According to the expression "the value of an ox can be judged by seeing it pull a cart across a river", lay people or bhikkhus who consider themselves Buddhists can only understand in their own minds. Is there still a latent state of restlessness and restlessness - do we have mastery of the mind - after considering the four factors above? Katha becauseriyindriyam datthabbam? Catusu sammappadhanesu ettha becauseriyindriyam datthabbam. "Where should we find the power of effort ? We must find it in the "Four Righteous Needs", the four components of Effort (sammappadhāna)." Lay people or bhikkhus who consider themselves followers of the Buddha's footsteps can only understand the turmoil and distraction that lie in their Viriya ( viriya ) having been eliminated and disappeared. form - ie have I mastered the mind - after thoroughly observing the four factors of the Four Right Efforts ( sammappadhāna ). "Let my skin remain, let my tendons remain, let my bones remain, let my blood dry up, I will not rest in peace until the power of the Body View is destroyed ( sakkhayaditthi ) , eradicate the power of the Unwholesome Dharma ( duccaritas ), and the sufferings of samsara ( apaya-samsàra ) within us personally, in this life." This is the resolute will and diligence that are included in the Four Righteous Efforts, nothing else. This is the same effort as Venerable Cakkhupala. [11] Seeing such resolute will and diligence one must recognize the predominance and control of the mind of the viriya., diligent. In the sphere of Effort ( viriya ) the state of mind that is restless and unstable has disappeared, is no longer found in such a person, and he, in the Teachings of a Buddha ( Buddha Sàsana ) has mastered his mind. . Kattha satindriyam datthabbam? Catùsu satipatthânesu ettha satindriyam datthabbam. "Where should we find the Foundation of Mindfulness ? We must find it in the Four Foundations of Mindfulness (satipatthana, the Foundation of Mindfulness)." Lay people and bhikkhus who consider themselves followers of the Buddha's footsteps can only know if the turmoil and instability of their mindfulness ( sati ) will disappear, and they Do you really master your mind by practicing the four factors of satipatthana, the four foundations of mindfulness? If we can firmly focus our mind on certain parts of the body, such as out-breathing and in-breathing, and we can succeed in Mindfulness of the Body ( kayagatàsati ) for as long as we can, then we should realize that we have control of mindfulness. sati ). The turmoil and instability of such a person has disappeared. He has mastered his mind. Kattha samadhindriyam datthabbam? Catùsu jhanesu ettha saámdhindriyam datthabbam. "Where should I find the Root of Concentration? We must find it in the Four Meditations, the four levels of jhāna (jhāna) in the sensual world." If during samatha meditation , such as in-breath-in-breath, one succeeds in reaching at least the stage of access concentration upacàra samadhi bhàvanà, and if thus the hindrances ( nivaranas , ie. mental obstacles) such as Desire ( kàmacchanda ), Hatred ( byàpàda ) etc.. which from the distant past of samsara ( samsàra ), constantly running around and stirring up the mind have been eliminated, attention The focus on the subjects of Tranquility meditation has especially become steady and still. This fact must be perceived as arising from the controlling faculty of samadhi, the center of concentration. The turmoil and instability in the concentration have disappeared, and the meditator is one who has mastered his mind. Kattha pannindriyam datthabbam? Catù ariyasaccesu ettha pannindriyam datthabbam. "Where to find the Wisdom Root? We must find it in the Four Noble Truths." Among those who have encountered the Teaching of a Buddha ( Buddha Sàsana ), understanding the Four Noble Truths is of paramount importance. Only through mastering the Four Noble Truths can one come to the point of being freed from the power of sakkayaditthi (Body View), of the duccaritas ( Unwholesome Dharma) and of apaya samsara, the sufferings of cyclic existence. Therefore, in order to grasp the profound meaning of the Four Noble Truths one must strive at least through insight knowledge of the six dhātus (six fundamental elements): pathavi, àpo, tejo, andyo, ākàsa and vinnana-- earth, water, fire, wind, space and consciousness, [12] or insight into the ephemeral and unstable nature -- finds it unable to last longer than a blink of an eye and ceases to perish. We must thoroughly vis-à-vis these things by practical methods such as studying, remembering, re-reading, meditating, listening, discussing, questioning, practicing vipassana meditation, and contemplating. If you have clearly discerned these six elements through vipassana, there is no need to practice anything else in particular. [13] If anicca (impermanent) nature can be realized , then anattà (non-self) nature will be realized spontaneously. [14] The nature of dukkha (Suffering) can only be fully realized when the stage of arahatta phala is reached . Thus, after being diligently and diligently for a long time, the time comes to attain vipassana understanding of the nature of the six basic elements within and outside of oneself -- both places -- as well as the self. its impermanent nature, there is the firmness of attention there. This insight knowledge must be perceived as having arisen due to the dominant controlling nature of pannà (wisdom). The state of unreliability, which is the normal nature of mind, from the infinite past in samsara, gradually dissipates. Here, the "unreliable state of mind" means perceiving permanence in impermanent things, finding happiness in suffering, finding pleasure in abominable things, seeing self in non-self. , to see individuals in the impersonal, beings in the non-being, to see humans in the non-human, to see the gods, the Gods, and the Brahmas in the void -Gods, No-God-God, No-Pham Thien, see man, woman, buffalo, cow, elephant, horse in the no-man, no-woman, no-buffalo , no-cow, no-elephant, and no-horse. Going beyond "unreliability" means perceiving the truth as it really is, If dukkha-sacca , the Noble Truth of Suffering, or the Deep Truth of Suffering, is clearly discerned, then the other three Truths will also be discerned in its course. In realizing the Four Truths, the way in which worldly people ( puthujjana ) understand is called "theoretical understanding" ( anubodha ). The way of understanding of the Noble Ones ( ariya , i.e. the Sorcerers , etc.) is called "penetrating knowledge" ( pativedha), which means knowing clearly, deeply and sharply). "Theoretical understanding" is like seeing a light in the dark, seeing the light but not seeing the flame, the source from which the light originates. Although it is not possible to directly perceive the fire, just by seeing the light one can know for sure that there is a fire. Directly perceive the fire as pativedha , "piercing knowledge". Saddhindriyam bhàveti, Viriyindriyam bhàveti, Satindriyam bhàveti, Samàdhindriyam bhàveti, Pannindriyam bhàveti." [15] The above Pāli verse was taught by the Buddha, which means that the Five Roots must be practiced and developed in order to facilitate the practice of samatha and vipassanà (Silence and Insight). One who does not cultivate and develop these five faculties indriyas, the Five Roots, is like a nation without a ruler, like a kingdom without a king. Like a wild mountain forest in which aboriginal breeds live in abundance, without a leader or manager. In such a country there is no law. The people there lived a chaotic life without any restraint. Like animals, the weak prey on the strong. In the same way, the mind of a person who has not cultivated the five faculties is also free and chaotic with such defilements. Just like someone possessed by demons who can't stand the sound of prayers like "iti' piso" or "hetu paccayo", when people who are not well trained in the five senses hear stories about causes and conditions for happiness ( paccaya santosa ) or mention the practice of spiritual cultivation ( bhàvanà-rambha ), they quickly find reasons to criticize them. criticize, criticize, and oppose. Within such people never the desire to meditate, Tranquility or Vipassana, arises. On the other hand, a person who has developed the Five Roots is like a country led by a just and righteous monarch. It's like a city or a village is located right where the central government is. Such a person is not confused by various theories. He is firmly established in the only way of the Dharma. When listening to discussions about the causes leading to contentment, or about practicing to expand the spirit, the mind becomes cool and clear. He is firm in his intention to practice Tranquility ( samatha ) and Vipassana ( vipassanà ). Thus, in this world two kinds of volition arise, not because of the nature of beings or individuals, but depending on the extent of their development of the indriyas . If the five faculties ( indriyas ) are not developed, a kind of will will arise. If there is development of the Five Roots ( indriyas ) that will dissolves and a new kind of will inevitably arises. The stronger the five faculties are developed, the more the new kind of will grows and becomes more powerful. When all five indriyas are firmly established, the desire to attain Path and Fruition immediately arises. Thus one should develop the Five Faculties to rise above the Ordinary level ( pakati-saddhà etc.) to the level of Development ( bhàvanà-saddhà etc..) due to the practice of meditation.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.16/12/2021.