37 PRODUCTS.6.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. A Compendium of the Essentials for Enlightenment Chapter VI Five Forces (Bala) N -heartedly "mental energy" ( Balani ) is called so because "it allelo the opposite state of mind." [1] Or else, as the commentaries explain: It has many powers, in the sense that opposing forces cannot shake it ( akampanatthena ) [2]. Compared with the Five Roots, there are Five Forces ( bala ): 1. Saddhā (Faith, Faith) 2. Viriya ( Ten Effort, Action ) 3. Sati (Contemplation Power, Mindfulness) 4. Samàdhi (Concentration, Concentration) 5. Pannà (Wisdom Power, Wisdom) wisdom). The Five Forces are like five marshals, or commanders, who slaughter and destroy the "opposite Than Kien kingdom". These are the five powerful forces on which bhikkhus and lay people can place their trust and safely rely on. As is the case with Faith, Faith ( saddhà bala ) is of two types: 1) Ordinary Faith ( pakati-saddhà ) and 2) Cultivated Faith Power ( bhàvanà-saddhà ). "Ordinary Faith" is not cultivated and developed through special practice, and is associated with Craving ( tanha ) as the case may be, and can only produce ordinary wholesome deeds ( pakati-kusala-kamma ) such as Generosity (stage ), Precepts ( sila ) etc.. Its limited capacity cannot overcome Greed. In contrast, Craving ( tahā ) holds the "Common Faith" under its authority. How does craving keep the Ordinary Faith under its power? -- The Pali Canon explicitly mentions four "Traditional Practices of the Saints" ( ariya-vamsa ) [3]. That is: 1. Easily settle down, be content with the food you have, 2. Easily settle down , be content with the clothes you have, 3. Easily satisfied with whatever place you have, 4. Find delight and delight in the practice of meditation ( bhàvanà ). These "four traditional practices of the saints" constitute the domain of saddhà [4], faith. In today's world this vast sphere of faith, saddhà , has hid itself and disappeared from sight. Today, people delight and delight in worldly pleasures ( paccayàmisa ); one delights and delights in worldly position, power, and fame ( lokàmisa ); one delights and delights in a life of many pleasures, rich possessions, great power and authority ( vattàmisa ) and thus, the vast kingdom of Craving ( tanha).) is solid and clear like the vast vast ocean that covers the island. This shows the weakness of Common Faith ( pakati-saddhà ) in this world. It is the "Cultivated Faith", arising from the elaborate practice of Mindfulness of the Body (such as Mindfulness of Breathing) -- diligently worked on until all agitation and unrest in the mind ceases -- that Can eliminate craving ( tanha ), ie joy and delight in the three kinds of worldly pleasures ( amisa ) mentioned above. [5] It is Cultivated Faith ( bhàvanà saddhà ) that can save bhikkhus and laypeople who are drowning in the ocean of three Cravings [6], and help bring them to the "island" refuge island" of the kingdom of Faith ( saddhà ), the four Traditional Practices of the Sages ( ariya-vamsa-dhamma)). Within the Bodhipakkiya-dhamma ( Bodhipakkiya-dhamma ) it is the Cultivated Faith that must be attained. Of the two types of Effort ( viriya ), the Ordinary Effort, which is uncultivated by practice, is associated with laziness ( kosajja ), which, as the case may be, leads to ordinary wholesome kamma ( pakati-kusala-kamma). ) such as giving, observing the precepts and studying and studying the sutras etc.. This kind of Ordinary Effort is not capable of eliminating laziness. On the contrary, it is laziness that controls and governs Ordinary Effort. When we encounter the Teachings of a Buddha ( Buddha Sàsana ) we understand that from the infinitely distant past of samsara we have become familiar with Body View ( sakkaya-ditthi ), with Unwholesome Karmas ( duccaritas). ), and were sentient beings in the Suffering Realms ( apaya-loka ). The Pali Canons clearly and thoroughly describe the Old Man's Method of Practice, Ariya-vamsa , as the way to get rid of the habit of laziness, and the fourth of these four factors -- joy and contentment. enjoyed in meditation practice -- must be practiced until one comes out of laziness (which is the opposite of Effort). The method of eliminating laziness is described above (in the case of a bhikkhu) [7]. Having equipped himself with the sikkhàs (practices -- which are the legacy of the Buddha) that, during the ordination ceremony, when he became a bhikkhu, he vowed to practice: * take refuge in the trees and bushes of the forest, * live only with alms-giving food while going on a pilgrimage , * practice virtuous conduct ( Dhutanga , the strict practice of hermit ascetics) , and * and focus on Mindfulness of the Body. These are the effects of Effort to eliminate unwholesome kamma ( akusala kamma ) arising from laziness ( kasajja ). Those are the works within the scope of Effort ( viriya ). In today's world this area of ​​Effort is hidden, obscured, and unknown. Today, although bhikkhus know that they belong to the class of sentient beings in the Body View and Unskillful Karma and can still fall into the Sufferings, they still often live in towns and villages in order to gain near faith. test; they take pleasure in receiving offerings and benefits, they cannot avoid large gatherings etc.. all of these fall within the sphere of Laziness ( kasajja ) and the sphere of Laziness This laziness manifests itself as clearly as the water in a great sea that overwhelms an island. This manifests the weakness of Ordinary Effort ( pakati viriya .).). Only Effort is Cultivated ( bhàvanà viriya ) -- such as contentment with minimal sleep, always alert and active, fearless, courageous and determined to live alone, dedicated need and persevere in the practice of meditation -- only such Effort can eliminate the state of Laziness. Within the scope of the Qualities of the Path ( Bodhipakkhiya-dhamma , the primary needs for Enlightenment) one must achieve "Essence Cultivated" through meditation. The detailed meanings of Mindfulness, Concentration and Wisdom can be understood through the explanations above. Here the Master (Mr. Ledi Sayadaw) only summarizes briefly. The opposite of sati, mindfulness, is mutthasacca, the state of mind that is distracted or not attentive (not mindful). This means that it is not possible to focus on the practice of Tranquility Meditation ( samatha bhàvanà ) or Vipassanà -bhàvanà meditation ; inability to concentrate and control the mind; wild thoughts directed at other objects, besides the subject to focus on. The Ordinary Power of Mindfulness at the beginning of practice is not capable of eliminating such a state of mindfulness. Only Mindfulness that is Cultivated is capable. The opposite of samādhi , Concentration, is a state of turmoil ( vikkhepa , i.e. wandering thoughts that fly without intention). It is a state of helplessness, inability to concentrate, control and focus firmly on an object. It is the arising of thoughts directed toward objects other than the object of meditation. It is a state of mind that is agitated and restless when you want to apply it to your meditation practice. Ordinary Concentration cannot eliminate the impure state of the Turbulent mind. Only the Concentration that is trained in the practice of Cultivation ( bhàvanà samadhi ) has the capacity. The opposite of panna , wisdom, is the state of sammoha , delusion. This is a state of mind that is deluded, less clear, fuzzy, and unintelligent. This is a dark state of mind because it is covered by a black film. Ordinary wisdom ( pakati-pannà ) as well as erudition in the world ( pariyatti-pannà ), which can include mastery of the entire Tripitaka, cannot exclude such a state of delusion. . Only Wisdom Cultivated by Meditation ( bhàvanà panna ) firmly established in Mindfulness of the Body can gradually eliminate delusion. This means that the five opposing unwholesome states ( patipakkha-akusala-dhamma ) go hand in hand, parallel to the corresponding Powers (bala). Those five opposing unwholesome powers are: 1. Craving ( tahouse ); 2. Laziness ( kosajja ), or lack of ability to endure hardship (fatigue), or lack of willpower, lack of determination not to be afraid to practice the Dharma; 3. Loss of mindfulness ( mutthasacca ); 4. Chaos ( vikkhepa ); 5. sammoha ( sammoha ). The five forces that can compel, or react against and eliminate these five are called the Five Forces ( bala ). For the Neyya , who need guidance, if one of the Five Forces is weak and incapable of eliminating the opposing force, the practice, whether of Tranquility meditation or Vipassana meditation, will be difficult to succeed. Hence, nowadays some people are able to go beyond the range of Craving ( tahā ) because their Faith ( saddhà bala ) is strong enough. These people are no longer attached to, not attached to worldly things, to position, power, or fame. But since the other four Powers are weak, they cannot rise above the level of easily satisfied ( santutthi ) with their living conditions. Some people are able to transcend the range of Craving and Laziness because their Faith and Effort are strong enough. They can often maintain a satisfying life, and -- if they are monks -- can persist in living in the jungles and mountains, and are determined to practice dhutanga , the model of happiness. Tinh Tan. However, because the other three Powers are weak, they cannot successfully practice Mindfulness of the Body or in the elaborate practice of Tranquility or Vipassana meditation. Again, there are some people who are strong enough in the first three Powers (Faith, Effort , and Mindfulness) and thereby advance to the practice of Mindfulness of the Body ( kayagatà sati ), achieving a state of attention like the practice of mindfulness of breathing- in-breath or in-breath or meditate on the bones in the body. But because of the lack of the other two Powers (Concentration and Wisdom) it is not possible to attain Zen, Jhāna, and Vipassana wisdom. Others, may attain the Zen floor ( Jhàna ) because four of their first Capability strong but weak force Tue, can not succeed in the practice of Vipassana. Some people have the Power of Wisdom to gain strength from studying the Dhamma and the Tripitaka. They also wisely grasp the teachings of ultimate truth ( paramattha dhamma ). But because they lack the solid foundation of the other four Powers, they cannot go beyond the realm of the mind of Craving, Laziness, Mindfulness, and Turbulence. They live and die within the confines of those impure states. Thus, when one of the Five Forces' Powers is weak, we can't go beyond the range of the equivalent opposing force. In the Five Forces, the energy of Effort and Wisdom is also the spiritual "Basic of Success" ( Iddhipàdas ). Therefore, if these two Powers are strong and harmonious with each other, there will be no case where it is not possible to successfully practice Vipassana because the other three Powers are weak. Those who do not understand the function and function of Satisfaction ( iddhipàda , Foundation of Success), of the Five Senses ( indriya , Controllability) and of the Five Powers ( bala ) do not understand why zealously practice Buddhism Their dharma is weak and opposing energies ( patipakkha ) attack them. They do not understand the qualities of mind that they have to cultivate and so the desire to cultivate the mind never comes to them. For this reason, today the Traditional Methods of Practice of the Sage ( ariya-vamsa ) have reached the brink of extinction . The monk (Mr Ledi Sayadaw) gives an example. There is a breed of cow called the usabha . This breed of cow is worth a thousand times higher than ordinary cows. If it is recognized for its distinctive characteristics and signs and if it is properly cared for, its legs and body will grow to be large, bold, and full of energy. It can guard and protect hundreds of cows against lions, tigers, and leopards. If the owner of such a precious cow does not know its value and therefore does not take proper care and nurture, but still treats it like other common cows; keep forcing it to pull plows, harrows and carts with normal cows, different characteristics, its body and legs will not develop its great strength and power lying dormant. It will live like that and will die just like any other common cow. But a savvy cow owner would raise such a fine-breed cow in a specially built barn, sheltered from the rain and wind. They will spread clean white sand for the floor of the barn, and close the ceiling to the top. They will keep the stables clean, feed the cows human grain, and regularly wash the cows. In this case the special signs, the calf's legs and body will be enlarged to great cysts, and the strength and capacity of the cow will increase tremendously. In the present Teaching of the Buddha, the Neyya [8] (needs guidance) is like a cow owner. The Five Forces of the Neyya are like the usabha bull . The canonical passages of the Satipatthâna Vibhanga, Sammappadhàna Vibhanga, Iddhipàda Vibhanga, Indriya Vibhanga, Bojjhanga Vibhanga, and Magganga Vibhanga of the Abhidhamma , Abhidhamma Pitaka , as well as the Maha-Satipatthàna-Satipatthàna-Sutta, Satipathàna-Satipathàna-Satipatthana Iddhipada Samyutta, Indriya Samyutta, Bala Samyutta, and Bojjhanga Samyuttaof the Tripitaka like a textbook is presented, describing the distinctive features, distinctive features of the usabha cow , the methods for how to care for and raise the breed, and if so cared for. take care of how the strength and capacity of the cow will be. People of the Neyya rank , because they do not know, do not try to cultivate and develop the Five Powers through meditation and thus are still satisfied with the inferior results of the Buddha's Teachings such as dan, sìla (giving, persevering). precepts) and study the scriptures, they are like the owner of a usabha cow who does not know how to care for and nurture. In life there are many kinds of secular work to be done. Many things can be accomplished by the power of wealth, and many things can be accomplished by the power of knowledge. Even agricultural cultivations require a variety of abilities to complete. Sometimes the power of assets is needed first. Other times, there must be the power of understanding. Basic education and preliminary education constitute the power of understanding. Likewise, in the Teachings of the Buddha, the Five Powers are essential for the practice of Tranquility meditation, Vipassana meditation, and for the attainment of the Noble Paths, Fruits, and Nirvana. It is only when these Five Powers have been previously accumulated that the work can be completed. Those who do not have any of the Five Powers cannot give rise to the will to do these great works. The thought that one can accomplish such important works in this life does not arise to them. They live in a sloppy and indecisive way. If someone teaches that work can be done, they don't like to hear it. They do not know that similar stubborn thoughts arise to them because they clearly lack Mental Power.pàrami ), or because of being born with only two faculties ( dvi-hetuka ), or because the time is not convenient. [9] However, if these are diligently firmly established in a Foundation of Mindfulness ( satipatthana ) such as mindfulness of breathing ( anāpāna sati ), and thus firmly establish the three Powers of Faith, Effort, and Mindfulness, those stubborn thoughts will surely will surely disappear. Inevitably, new pure thoughts will arise, because he has given strength to these thoughts. That's how the power developed. Although one cannot attain vipassana insight and understand the true nature of Rupa (Body) and Mind (Mind), one's still weak Faith grows through the practice of controlling Craving ( tahā ) desire for sex. pleasures ( paccayàmisa ) and worldly achievements ( lokàmisa ). Weak Effort is increased by controlling Laziness. Weak mindfulness is increased by controlling Seven Mindfulness (mind that does not exist). Concentration and Wisdom also increase in strength through control of Ditto and Sima. As those Powers grow strong, there is bound to be a change in the yogi's mind. A person who is seriously ill would be unconcerned with the trivial things and activities of the world. But after consulting a good doctor with good medicine and suitable therapy, the serious illness gradually subsides, the person emerges from a state of apathy, and will certainly return to normal activities. . Here the five unwholesome forces, ie craving, laziness etc.. like a serious illness. The practice of the Four Foundations of Mindfulness ( satipatthana ) such as Mindfulness of Breathing is like a good teacher with good medicine and appropriate therapy. The rest of the example can be easily understood. Therefore, the Buddha taught: "he develops the Power of Faith, the Power of Effort, the Power of Mindfulness, the Power of Concentration, and the Power of Wisdom". ( saddhàbalam bhàveti .,.). In this world, the mason's strength comes from the use of good tools such as axes, chisels, hammers, knives, saws, etc. Only when equipped with the right tools can he successfully complete the job. do. Likewise, in the Teachings of the Buddha, the tools of the practice of Tranquility and Vipassana ( samatha and vipassanà ) for the attainment of the Noble One's Path and Fruition Wisdom ( magga and phalanana ) include: elaborately develop Faith, Effort, Mindfulness, Concentration and Wisdom ( bhàvanà-saddhà etc..) through the practice of Cultivating the Four Foundations of Mindfulness ( Satipatthana).) as Mindfulness of Breathing. These Five Forces are the strength of the meditator ( yogàvacara ). Therefore, the Five Forces must be cultivated and developed in order to complete the practice of Tranquility and Vipassana meditation in the Teachings of the Buddha ( Buddha Sàsana ). That is the meaning of the word bhàveti (one who cultivates...) in the passage quoted above.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.