37 PRODUCTS A Compendium of the Essentials for Enlightenment.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. CHAPTER III Four Right Needs ( Sammappadhana ) The word sammappadhāna is defined as follows: Bhusam dahati vahatì'ti padhanam sammadeva padhanam sammappadhanam. Meaning: padhāna is diligent, diligent, vigorous effort; if diligently and properly, it is sammappadhana, Right Effort, or Right Effort. It is determination, diligence, diligence, an effort without the slightest implication, also called "fervent effort " ( àtàpa-viriya ). It is an attempt that has the four characteristics outlined in the following passage: Kàmam taco ca nahàru ca atthi ca avasissatu, sarìre upasussatu mamsalohitam; yam tam purisathàmena purisavíriyena purisaparakkamena pattabbam, na tam apàpunit and viriyassa santhânam bhavissati. "Let my skin, tendons and bones, remaining flesh, and blood in my body dry up, I will not put an end to diligence until I achieve what is human capacity, your diligence. man, and human effort, can be accomplished." ( Anguttara Nikaya , Most Venerable A-Ham, Duka Nipàta ; Wheel 155/158, p.9). These features can be summarized as follows: 1. Let the skin remain, 2. Let the tendons remain, 3. Let the bones remain, 4. Let the flesh and blood dry up. This is the kind of diligence that requires a strong determination, "If this is a goal that can be reached by man, I will not rest or slack off until the perfect accomplishment, I am determined. the mind must overcome it and firmly grasp that goal." That is the kind of effort that Venerable Sona [1] and Venerable Cakkhupàla [2] have diligently worked on. When one has worked diligently all his life, as the Buddha taught, without attaining the jhānas or the Paths and Fruits, only then can it be said that the cause of this unsuccessful state is lack of success. condition in the present life, because of being born with only two wholesome causes ( dvi-hetuka ), or because in the past one did not accumulate enough perfection ( pàrami ). There are some people who do not put in as much effort as the Buddha taught, nor try to practice Mindfulness of the Body to cure their wild scattered mind, but still blame it on the fact that there are times when no one can. What level of meditation ( Jhāna ) or Path ( magga ) and fruit ( phala ) do you realize ? There are others who also belong to this class of people who say that human beings, male or female, in this present age do not have the complete accumulation of the perfections necessary for the attainment of the Path and the Fruit. There is another person, also of the same class, who maintains that in this day man is born with only two good causes ( dvi-hetuka).). All these people say this because they do not know that there are times when beings of the Neyya class [3] cannot attain the Path and Fruition without proper diligence, right effort ( sammappadhāna ). With proper diligence ( sammap-padhana ) and determination ( pahitatta ) in the right way, where there are a thousand people with such determination to work, there may be three, four, or five hundred qualified. achieve sublime levels; if there were one hundred such diligent people there might be thirty, forty, or fifty of them capable of achieving. Here, "determination" ( pahitatta ) means "courageously determined to work diligently and diligently for a lifetime, until death, in the last moment still try hard." Venerable Sona decided not to sleep, stayed awake for three months in the rainy season ( vassa ), just walked and sat. The level of effort of Venerable Cakkhupala is the same. Venerable Phussadeva[4] attained the Path and Fruition only after twenty-five years of effort at that level. In the case of Venerable Mahasiva [5], such diligence lasted thirty years. It is very important that we have such levels of effort ( sammappadhāna ) these days. Have you worked diligently diligently adequate but not enough pariyatti (learning, or Strength Doctrine) to do a solid foundation for the practice, while that of the other platform pariyatti (Health Studies Professor Reason) is solid, but has to entangle in the Buddhist work of a bhikkhu who has the character of causing palibodhas (obstacles), such as discussing the Dharma, preaching the teachings, writing books on the Dharma, etc. are those who cannot work diligently ( sammappadhāna, righteous need) for a long, uninterrupted period. Some people have the habit of saying that as long as the perfections ( paramis) are mature enough, time will become convenient and then they will be mature enough to be liberated from all the sufferings of the world. At that time, they will easily achieve liberation, now they do not work hard because they are not sure whether the hard work will lead to good results. They do not seem to be comparing the sufferings they endured during the thirty years of diligent diligence with the extremely miserable unhappy circumstances they would have encountered, if in the period of waiting until the On the day of liberation, they have to fall into hell for hundreds of thousands of years. They might say that if they weren't liberated, the situation would still be like this after thirty years of diligence. But if people are mature enough to be liberated, that diligent practice will help them achieve liberation. If they are not mature enough, they will achieve liberation in the next life. Although it is impossible to liberate during the present Buddha Sàsana Teachings , the good karma of the continuous diligent work of cultivating the mind ( bhàvanà àcinna kamma ) is a mighty force. Through that powerful karma they can avoid suffering ( apaya), and meet the next future Buddha, after a long series of lives in the blessed realms ( sugati ). In the case of those who do not work diligently, they lose the opportunity even though they have matured enough to achieve liberation after thirty years of diligence. Because of lack of righteous need, these people did not gain anything, and lost everything. Therefore, let's all open our "Eyes of Wisdom" wide open, and watch out for danger. There are four types of sammappadhana [6], right effort , which are: 1. Uppannànam akusalànam dhammānam pahànnaya andyàmo, 2. Anuppannànam akusalànam dhammānam anuppà-dngaya andyàmo, 3. Anuppannànam kusalànam dhammanam uppàdngaya andyàmo, 4. Uppannānāyāydham and kusalābānāyāyam 1. Efforts to control or eliminate unwholesome actions have arisen, or are on the rise; 2. Efforts to stay away (not only in the present life but also in future lives), prevent unwholesome actions that have not arisen, do not let it arise; 3. Effort gives rise to good deeds that have not yet arisen; 4. Efforts to grow and maintain long-term good deeds have arisen or are on the rise. Unwholesome Actions ( Kamma ) Already and Not Born ( Uppanna and Anuppanna Akusala Kamma ) In the personality of every being wandering in samsara ( round of rebirths ) has two kinds of unwholesome (volitional action unwholesome), namely: 1. Uppanna akusala kamma , and 2. Anuppanna akusala kamma . Uppanna akusala kamma ( evil actions that have arisen) means unwholesome actions done in the past and in the present. These karmas include intentional unwholesome actions, with body, speech, and mind, that we have done over the endless series of world cycles and in past lives. Among those akusala kammas ( unwholesome kammas ) there are some kammas that have produced results that lead to rebirth in the apaya-lokas (suffering, four lower and miserable states of existence). Other kammas waiting to bear fruit at the right time lead to rebirth in the miserable states ( apaya-lokas .).). All those who still carry heavy sakkaya-ditthi (Body View), whether human, devas, or brahmins, have accumulated a vast storehouse of old debts, including akusala kammas ( unwholesome karma). . It is these unwholesome kammas that in themselves have the potential to lead to rebirth in the lowest state of Avici, the Abhi hell. Likewise, there are innumerable stores of other kammas that can bear fruit leading to rebirth in other apaya-lokas (suffering states). Those past kammas that wait for a favorable opportunity to bear fruit leading to rebirth and which will follow living beings from one life to another until their potential is exhausted are called uppanna. (has arisen). Those unwholesome kammas that have arisen ( uppanna akusala kammas ) are rooted in sakkaya-ditthi (the wrong view of the body, the mistaken grasping at the idea that this physical body is oneself). As long as I still cling to Than Kien, I still create new karma. But when vipassana insight shines on anattà-lakkhāna (the characteristic of not-self), that sakkaya-ditthi , the false Body View, of course self-excludes. Until then all uppanna akusala kammas , unwholesome kammas that have arisen, lost their potential, and disappeared in the treasury of akusala kammas, unwholesome karma. From that life on, one will no longer be reborn in the miserable states , apaya-lokas , even if only in a dream. Anuppanna kammas akusala (unwholesome those not arise) means the akusala kamma , unwholesome, in the future. In this life, starting from the next moment in the present life, all our new unwholesome kammas each time arising, whether in the present life or in the long sequence of subsequent lives, are called anuppanna , has not yet arisen. The akusala duccarita kammas (evil and impure karma) that we may create, even in just one lifetime, can be innumerable. All those anuppanna akusala kammas , uncreated unwholesome kamma originate from Body View ( sakaya-ditthi ). If that Body View ceases, all the unwholesome kamma that has not arisen will also dissolve in that instant, leaving no trace. Here the word "dissolve" means that from this moment, in future moments, in the long series of future lives, and in the long series of future world-cycles, there is no more. any chance of being able to commit new akusala kammas , unwholesome kamma . Through the entire future life in anamatagga samsara (circle of infinite lives), such beings will no longer transgress, even in dreams, any unwholesome kamma such as killing, panàtipàta. If he still clings to Body View, even though that being is a Great Emperor who rules over the entire universe, he will still be caught in the middle, first by hell fire, and then by hellfire. The two flames of akusala kammas of uppanna and anuppanna ( the unwholesome kamma that have arisen and the unwholesome kamma that have not arisen) are encircled, neither coming nor going. He is merely a creature of hell fire. Likewise, the king of heavenly realms ( deva-lokas ), Sakka , king of the heavenly realms of Dao Loya , Tàvatimsa-deva-loka, ie the Thirty-Three Thien Thien, the Brahmas in the Brahma Realm and the Formless Realm, are all just creatures of hell fire. All are creatures who cling to the chains of hell and sufferings. In the vast whirlpool of samsara, all are merely creatures rolling and diving in the flood of existences. In the endless cycle of samsara, sentient beings desire to meet the Teachings of a Buddha, which is extremely difficult to achieve. Beings are prevented by the two fires of hell- uppanna and anuppanna akusala kammas -- unwholesome deeds that have arisen and unwholesome actions that have not yet arisen -- prevented before and after, rotten and entangled, must work hard, and earnestly cultivate the will to extinguish those two fires. From now on, those who have encountered the Teachings of the Buddha ( Buddha Sàsana ) must consider the extinguishing of these two fires-hells that have arisen and have not yet arisen as the most important, most necessary, and mission-critical work. only, to attain a state of well-being in the future. The work of extinguishing the unwholesome karma of actions that have arisen and have not yet arisen ( akusala kammas of uppanna and anuppanna ) is the elimination of Body View ( sakkaya-ditthi ) within oneself, nothing else. If one can uproot sakkaya ditthi , Body View, the two unwholesome kammas ( akusala kammas ) are completely extinguished. " Bon-sin-san " Sotàpannas [8], like Mrs. Visàkhà and the Elder Anàthapindika (Leader of Solitude), have been reborn in the human realm , in the heavenly realm ( deva ) and in the brahmas realm , on countless occasions. have successful release from genial state of drift in the ocean of samsara ( round of rebirths ) since eradicated Personality Belief ( Sakaya-ditthi ). There are beings who have attained Nibbāna for the first time called sa-upadisesa nibbāna,Nirvana [9]. Although they still have to wander through the cycle of birth and death many times and the world cycles, they are no longer a living being (ordinary). Having become a "Bon-sin-san" saint , he was a supramundane being ( lokuttara ). Here ends the explanation of the two terms uppanna and anuppanna akusala kamma, unwholesome kamma that has arisen and unwholesome kamma that has not yet arisen. Good Karma Has Arrived And Unborn ( Uppanna and Anuppanna Kusala Kamma ) I will now show how to divide the kusala kammas that have arisen and those that have not ( uppanna and anuppanna ), into two classes. Concerning first with the three qualities sìla ( Moral ), s aámdhi (Concentration), pannà (Wisdom) and then with regard to satta visuddhi (seven stages of Purification) - See Introduction. Tac Kien (ditthi) When we say that Samsara , the cycle of reincarnation, it's terrible, it's because the evil deed ( duccarita ), has arisen ( uppanna , past and present) and the action has not arisen ( anuppanna , which has the potential to arise in the future) are all derived from Wrong View ( ditthi ). When it is said that there is no place to hide, no heaven to rely on, it is also because of Unwholesome Actions and Wrong Views. When Wrong View is extinguished, both old and new Unwholesome Actions ( duccarita ) are extinguished at the same time. To extinguish old and new unwholesome kammas is to close the door open to the miseries ( apaya , see footnote 1, page 154). Only rebirth in the human, heavenly and Brahma realms remains. Because sentient beings must develop a desire to meet the Teachings of a Buddha ( Buddha Sàsana) in order to be sure not to fall into a miserable state, along with old and new unwholesome kammas, now having the good fortune to meet Buddhism in this very life, we must strive diligently to extinguish this extremely important unwholesome kamma. important is Ta Kien. Wrong view has three solid layers lying within sentient beings, which are: 1) Vitikkama , class "Beyond the Outer", (mind manifests, manifests outward by action or speech, body or speech), 2) Pariyutthâna , class of "Disturbation", (the mind is disturbed by unwholesome thoughts, mental states related to defilements, kilesa ), 3) Anusaya , class of " Tentency to the Hidden Mind", or the unwholesome nature of the defilements [10] latent in the mind. Those classes are the living sphere, the abiding place of the Body View ( Sakkaya-ditthi ). These three classes of the Evil One can be called crude, average, and delicate. The Master (Mr Ledi Sayadaw) will now discuss the effects of Wrong View , the ten unwholesome actions ( ducarita : see footnote to Chapter II), within the layers of Wrong View. The gross class of Wrong View , "Beyond" ( vitikkama ), consists of unwholesome karmic actions ( akusala kamma ), which manifest as bodily and verbal actions. The middle class, " Disturbing " ( pariyutthàna ), consists of evil dhammas that arise in the form of thoughts in the mind. The most delicate class, the " Incline of the Hidden Mind" ( anusaya ) are the latent evils lurking within the personality of beings throughout the samsara, birth and death of the endless cycle of samsara. ( anamatagga-samsara ), although not yet discovered by action, speech, or thought. We could say those are the three types of fire in a matchbox. The first is the latent fire lurking in the entire matchbox. The second is the flame detected when we strike a match on the box. The third is that the flame from the lighter changes to another object when we bring the flame into contact with that object. Such a fire can burn a pile of garbage, clothes, houses, temples or villages. That flame, which passes from one thing to another like the gross wrong view ( becausetikkama ditthi ), goes beyond, manifesting itself in the form of bodily or verbal action. The fire that ignites the lighter is like the average Wrong View , pariyutthâna ditthi , which is detected in the mind every time the mind comes into contact with an object. The fire that lies dormant in the lighter is like anusaya ditthi , the latent, latent tendency to wrong views lying in the personality of a being through the long series of lives in the endless cycle of samsara, anamatagga samsara . The fire that is hidden in a matchbox won't ignite unless the tip of the matchstick is touched on the sensitive side of the matchbox. In this case, it doesn't do any harm even if we keep it with flammable things like kerosene or gunpowder. In the same way anusaya ditthi , the tendency to wrong view that lies dormant within the stream of karma, does not manifest itself without contact with unwholesome mental objects or other unwholesome states. However, when unwholesome objects of mind or other causes come into contact with the six senses , anusaya ditthi , the latent disposition of mind associated with wrong view that is stirred up, begins to manifest itself in the mind sense, or in each classpariyutthâna (Disturbation) by the power of volition. This manifestation can be suppressed if at that time good teachings arise in time, it will dissolve at the pariyutthàna layer, Disturb , and return to the anusaya layer , dormant, there as the tendency nature's dormant nature. If we cannot suppress it, it will continue to manifest itself in the form of attention. If, in the class of pariyutthàna , Disturbation, but is also stirred, it will manifest itself in the layer of vitikkama (Beyond), in the form of words or deeds, i.e. creating verbal or physical karma. In this world, if the other can control himself in the class of vitikkama and pariyutthàna (Beyond and Disturbed) and thus deeds, words and thoughts are relatively pure, unpolluted, he is considered a good person, with a fervent heart, a virtuous person. But he did not know to watch out for anusaya , the latent disposition of disposition. If the latent disposition of dispositions has not been eliminated, even with the strict control of the two layers of vitikkama and pariyutthàna (Beyond and Disturbed), this state of control is only temporary. If the other person courageously practices good moral principles, this control only lasts for a lifetime. But there is no guarantee of the next life to come, when the other two can arise. Lobha ( Greed ), dosa ( Hate ), and mohà (Si), each vice also has three layers. In order to eradicate these three classes of wrong view ( ditthi ), one must diligently practice the three trainings ( sikkhàs ): morality ( sìla ), concentration ( samādhi ), and wisdom ( panna ). Must practice the seven Purities ( visuddhis ). For lay people, sìla (Precepts) means Ajìvatthamaka-sìla [11], which is nicca-sìla , regular practice precepts. Practicing the Eight Precepts in the days of the precepts ( Atthāna-uposatha-sìla ) and the Ten Precepts ( Dasanga-sìla ) add refinement to the regular precepts ( nicca-sìla ). If you can observe these precepts, that's great; But if you can't do it, it doesn't really matter. Those who have worn the golden robes of the hermit ( Isis ), Ajìvatthamaka-sìla and Dasanga-sìla (Ten Precepts) are precepts ( sìla).) must be fully maintained. The Eight Precepts ( Atthanga-upasatha-sìla ) are included in the Ten Precepts ( Dasanga-sìla ). For the bhikkhus ( bhikkhu ), the Four Pure Precepts ( Catupàrisuddhi-sìla ) are the group of Precepts ( sìla ). [twelfth] Temporary Concentration, Access Concentration, and Total Concentration [13] by mindfulness of the body (such as mindfulness of breathing-out and in-breath), or mindfulness of the 32 parts of the body) is a group of concentration ( samādhi ). The four mundane Purities [14] together with the supramundane tri-knowledge ( lokuttara-nànadassana-visuddhi ) are the group of wisdom ( pannà ). Of the three classes of Wrong View ( ditthi ), the group of Precepts ( sìla ) excludes the class "Beyond" ( Vitikamma ). This means that if there is a full development of the Pure Virtue ( sìla-visuddhi ), it is impossible for physical and verbal karma to arise. The group of Concentration ( samādhi ) can eliminate Wrong View in the class of " Disturbing " ( pariyutthàna ) the thoughts in the mind. This means that if the concentration of mind in the practice ( bhàvanà-manasikàra ) is firmly established, the karmic will cannot arise. The group of wisdom ( panna ) excludes Wrong View in anusaya class, "Tendency to the Hidden Heart Nature." This means that if vipassana insight is fully developed, one understands that the whole so-called individual, person, is merely a group of mental and rupa processes ( nama and rupa ) and as a composition of a group of components of impermanence, suffering, and not-self. Then the latent bias of Wrong View in the stream of anusaya manifests itself in the mistaken notion of seeing a person ( puggala ), a being ( satta ), and seeing the permanent state ( nicca ) disappear. On what day does "The Tendencies of Evil Lies Sleep" ( ditthi-anusaya) Exists, condition exclusion class "Beyond", expressed through actions and words by group Morality ( sila ), and class "Harassment" ( pariyutthana ) by group Concentration ( samadhi ) only has the nature of makeshift. In the classification of actions "already arisen" and "not yet arisen" ( uppanna, anuppanna ), there are two methods, namely: 1. the classification is based on the present life as the starting point, and 2. the classification is based on the infinite past in samsara ( samsàra ) as the starting point. I will show the method based on this life as a starting point. Among those who have never kept the precepts ( sìla ) in this life, there will be no "arising" precepts ( uppanna sila ). Among those who keep the precepts, at some point in this life there will be "arising" ( uppanna-sìla ). Concentration and wisdom "have not arisen" and "have arisen" are understood in the same way. According to the method based on the past in samsara as the starting point there are two types of Precepts, mundane and supramundane ( lokiya and lokuttara-sìla ). The Secular Precepts are "arising" ( uppanna ), because there is no one who, in samsàra samsara from the distant past, has never once kept the Secular Precepts. But the supramundane precept ( lokuttara-sìla ) is for ordinary people ( puthujjana ), "not yet arisen" ( anuppanna ). Concentration ( samādhi ) is also of two types, mundane and supramundane. Because Concentration beings on Earth have been successful many times in the distant past of samsara ( round of rebirths ) should be "have arisen". The supramundane concentration is "unborn", for the ordinary person ( puthujjana ). Wisdom ( panna ) too, has two types, mundane and supramundane. Four kinds of Purity ( lokiya visuddhi ) [15], which is mundane wisdom and "arising" ( uppanna ) for those who have met the Teaching of a Buddha ( Buddha Sàsana ) in the past and have practiced these four types of Purity; it is " unborn " ( anuppanna ) for those who have never encountered Buddhism in the past. Pure Knowledge ( nadassana-visuddhi ) is supramundane wisdom ( lokuttara pannà ). For ordinary people, it is Wisdom that "does not arise".samsara ). Now I will teach about the four methods of Effort ( padhana , Four Right Efforts ). 1. The opportunity to eradicate the unwholesome karma that has arisen ( uppanna-akusala-kamma ) is only possible if one meets the Teachings of a Buddha ( Buddha Sàsana ). 2. The opportunity to prevent the arising of new unwholesome kamma ( anuppana-akusala-kamma ) in the long sequence of lives from here on is also possible only if one encounters the Teaching of a Buddha ( Buddha Sàsana ). Although the roundabout in samsara is indeed endless, if one does not encounter the Teachings of a Buddha, there is no chance to get rid of those two types of unwholesome kamma. This is because the task of eliminating the unwholesome karma that has arisen is the task of eradicating the anussaya layer , the latent mental disposition of Body View ( sakkaya-ditthi).), i.e. the latent disposition in the karmic stream as a wrong view. And the eradication of this latent tendency ( anussaya ) is the work of the practice of mindfulness of not-self ( anattà-bhàvanà ), which is possible only at the time of the Teaching of a Buddha ( Buddha Sàsana ). Those who will attain Pacceka-Buddha , the Paccekabuddha, must first attain the seed of anattà-bhàvanà , practice mindfulness meditation of Not-Self while meeting the Teachings of a Buddha. When there is no longer a Buddha's Teaching in the world, not even the voice of Anatta , or selflessness, is heard. And by "known selflessness", this term means that the voices of the noun implies nature selflessness of existence as rupa (excellent), nama (name), khandha (aggregates), dhatu (the four elements ), ayatana ( six faculties) and paticcasammupapàda (decades of dependent origination). The voice of Anattà , No-Self, contains the entire Abhidhamma Pitaka ( Abhidhamma-Pitaka ); and so the entire Abhidhammattha-Sangaha . Compendium of the Abhidhamma. [16] The practice of Anattà-bhàvanà (developing the idea of ​​the characteristic of Not-Self) involves first the Purification of Virtue ( sìla-visuddhi ), then concentration on Mindfulness of the Body ( kayagatà-sati ), and after having established control and peace of mind. abiding with the wild unsettled and agitated mind, exerted diligently and diligently in the practice of serenity ( samatha ) and insight ( vipassana ) meditation . It is only until the eradication of the layer of Wrong Views that lie dormant in the stream of karma ( ditthi-anusaya ) by exerting efforts as described above, that all Wrong Views "have arisen" and "didn't arise" ( uppanna and anuppanna). -miccha-ditthi) and unwholesome actions ( duccarita ) completely dissolve. 3. Effort gives rise to previous good deeds ( kusala kamma ) that have not arisen before, and 4. The effort to preserve and maintain the good karmas that have arisen -- such works must be worked diligently to complete the elaborate contemplation of the characteristic of not-self ( anattà-bhàvanà ) after solidification. certainly in the Body Contemplation. The Arising Precept and the Unborn Precept ( Uppanna and Anuppanna-Sìla ) Anuppanna-sìla -- ie Morality that has never arisen in the life of a Mortal ( puthujjana ) through countless lives in samsara -- includes the three limbs of the Noble Eightfold Path, Right Speech, Right Action, and Chief Network. These three factors are included in the Sotàpatti-magga (sotapatti -magga ) and take Nirvana as an object. This group of Precepts excludes unwholesome karma that manifests itself through actions, words, and wrong ways of living. Since having been eradicated, akusala kamma in the three forms mentioned above is not re-discovered, even for a moment, continuously throughout later world lives and cycles. This level of supramundane precepts can only be achieved when the practice of contemplation of not-self has been completed ( anattà-bhàvanà ). Sentient beings must strive to give rise to this " Unborn Precept", this anuppanna-sìla , while living during the time of a Buddha's Teaching. This means that from the day of becoming firmly established in the Precepts ( sìla-visuddhi ) with the practice of Mindfulness of the Body ( kayagatà-sati ), until the completion of the practice of Contemplation of Not- Self ( anattà-bhàvanà ) beings have to strive. Try to practice non-stop the 37 Teachings ( Bodhipakkhiya-dhammas ). Uppanna-sìla, Morality Arrived, has arisen many times in the endless round of samsara ( samsàra ), which means mundane Morality ( kàmavacara-sìla ). When it comes to diligent maintenance type sila this (ie permanent preservation, strictly maintained gender categories, behold, it was kind of Effort Wednesday), it must be understood that there are two classes About Mundane, that is Niyama ( class is stable, unshakable, unchanging) and aniyama (unstable, subject to change). The Moral state of the Sage ( Ariya ) is stable ( niyàma ), while the Moral state of the Mortal ( puthujjana ) is unstable ( aniyàma ). The Secular Precepts ( lokiya-sìla ) of the Desire Realm scene progress to a "stable" level in the quality of the Sotapanna ( sotàpanna ). Throughout the long series of lives and world cycles to come, until parinibbana , the Sorcerers no longer violate the Ajivatthamaka-sìla [17] (the eight precepts end with Right Livelihood), oil in a dream. However, in the case of the Mortal class ( puthujjana ), the Secular Morality in the Desire Realm is still at the level of "unstable" ( aniyàma ). These people have been virtuous individuals countless times in the past. They have also fallen into the miserable states ( apaya-loka ) countless times, have been bhikkhus and hermits of pure conduct countless times. However, in their past lives they have never escaped the danger of being relegated to the Lower Realms for countless times as humans, deva , and Brahmas.), which is always on the verge of rebirth, falling into the Suffering Realm. Therefore, beings with the Secular Virtue of the Desire Realm (kàmàvacara-lokiya-sìla) are still "unstable" (aniyàma) and only keep the Precepts within themselves temporarily. While there is still a chance to live in the time of the Teachings of a Buddha ( Buddha Sàsana ) they must strive to transform that "unstable" state into "stable" ( niyàma ), must make steady efforts. in Mindfulness of the Body and then practice the Path Assistants, Bodhipakkhiya-dhammas , until consummate complete contemplation of the characteristic of Not-Self ( anattà-bhàvanà ). Arising Concentration and Unborn Concentration ( Uppanna and Anuppanna Samàdhi ) Concentration ( samādhi ) and wisdom ( panna ) also have two levels, "stable" ( niyàma ) and "unstable" ( aniyàma ). The state of Perfect Concentration (of Jhānas, Jhānas, appanā-saámdhi ), which is one with the Eighth Jhānas or the Nine Jhānas ( samāpatti ) [18], becomes "stable" only when the stage of Non- Returning ( Anàgami) is reached. , A-Na-Ham). The wisdom ( pannà ) within the quality of tadi (equanimity) [19] becomes only "stable" at the level of Arahantship. I will now specify the state of Concentration and Wisdom of a Stream- winner ( sotàpanna ). In accordance with the Cùla-Vedalla Sutta [20], Right Effort, Right Mindfulness, and Right Concentration are included in the Sotàpatti-magga ( Sotàpatti-magga ) which takes Nibbana as its object, which is called supramundane concentration ( lokuttara). samadhi ). These three components of the group of Concentrations (which are within the Noble Eightfold Path), by diligently eliminating to the very end ( samuccheda-pahāna ), or possibly completely at the root, the unwholesome states of craving ( abhijjhà) ) and Hatred ( v yàpàda), which originate from micchà-vayàma (wrong effort), micchà-sati (wrong thoughts) and micchà-samuadhi (wrong concentration). Once eradicated, those unwholesome states of Desire and Aversion do not arise again for many lifetimes and many future world cycles. This kind of supramundane concentration can only be attained during the period of the Teaching of a Buddha ( Buddha Sàsana).), when the meditator contemplates and develops the characteristic of Not-Self ( anattà bhàvanà ). Therefore, now that sentient beings are fortunate to meet Buddhism ( Buddha Sàsana ), we must strive to achieve it, giving rise to "Unborn Concentration" ( anuppanna-samadhi ), before must vicissitudes genial in around the existence of samsara ( round of rebirths ). This means that we have to start with Mindfulness of the Body, and then practice the Bodhipakkhiya-dhammas until we have completed the practice of contemplating the characteristic of Not- Self ( anattà-bhàvanà ). Uppanna-samuadhi, " Arised Concentration ", has arisen countless times in the endless past of samsara, including the Concentration of the Desire Realm ( kàmàvacara-saámdhi , or access concentration), the Concentration of the Form Realm ( kàmàvacara-samuadhi , or access concentration) rupàvacara-samuadhi ), and Concentration of the Formless Realm ( arùpàvacara-samuadhi ). When it is said that one must strive for the "steady state" ( niyàma ) of " Arised Concentration", it must be understood that Secular Concentration also has two layers, stable and unstable. Right Effort, Right Mindfulness and Right Concentration of the Noble Ones ( Ariya ) are at the "stable" level. The unwholesome Karmas of Craving and Hatred ( duccarita ) do not arise to them, even in dreams, during the long series of future lives, until parinibbana . Concentration group consists of three branches [21] of the worldly class ( puthujjana ) in the "unstable" class ( aniyàma ). In the infinite past of samsara these people were once meditators, hermits or meditative bhikkhus, those who have attained jhāna ( jhāna ) and have attained supernormal powers . idhi ) in the endless series of lives. In the duration of each world system there are four cycles ( kappa ), each of which is infinitely long. Three of these four worldly cycles, mortals ( puthujjana) these were the Brahmas in the heavenly realms. In each world system they were also in misery ( apaya ). And in those miseries are filled with people who were once Brahma heaven, none other. Those mortals were already Brahma gods, were hungry ghosts ( peta ), were in hell, were animals, or asuras ( asuras ). Compared to samsara ( round of rebirths ) infinite, every existence in this world system just like a wink of time. Thus, while we are fortunate enough to live in the midst of the Teachings of a Buddha ( Buddha Sàsana ), we must all strive to transform the "unstable" state ( aniyàma ) of the three factors of Concentration. ( Samàdhi ) -- which I have accomplished many times in the past -- into a "steady" state ( niyàma ). Therefore, after firmly established in Mindfulness of the Body, one must practice the 37 Path Assistants, Bodhipakkhiya-dhammas , until the completion of contemplation of the characteristic of Not-Self ( anattà bhàvanà ). Arised Wisdom and Unborn Wisdom ( Uppanna and Anuppanna-Panna ) According to the Cùla Vedalla Sutta , Right View ( sammā-ditthi ) and Right Thought ( sammā-sankappa ), which are located in the Tu-Da-Path ( sotàpatti-magga ) and take Nirvana as an object, are called Transcendental Wisdom. That ( lokuttara-pannà ). This Wisdom eradicates the latent disposition ( anusaya ) layer of Body View ( sakkhaya-ditthi ) in the karmic stream, and "surpasses by final elimination" ( samuccheda-pahana ) all latent traces of Ta Kien ( miccha-ditthi ) and Ta Tu Duy ( micchà-sankappa .)), along with unwholesome actions ( duccarita ) and wrong livelihood ( duràjiva ). The storehouse of past unwholesome kamma ( duccarita kamma ) also completely dissolves. The door that opens into the circle of sufferings ( Apaya-Samsàra ) is completely locked. Henceforth the unwholesome karma of Wrong View and absolutely wrong actions no longer arise during the long series of existences and future world cycles. This kind of Wisdom can only arise during the period of the Teaching of a Buddha ( Buddha Sàsana ), when the practice of contemplating the characteristic of Not- Self ( Anattà-bhàvanà ) is still being handed down. Therefore, as sentient beings who were blessed to live during the time when Buddhism was still handed down, we must diligently and diligently strive to achieve it, giving rise to "Unborn Wisdom" ( Anuppanna-Panna ), kind of Wisdom that never came to me, before losing this Teaching (in the future). This means that, starting with Mindfulness of the Body, we must make every effort to practice the 37 Qualities of the Path ( Bodhipakkhiya-dhamma).) until the completion of the contemplation of the characteristic of Not- Self ( anattà-bhàvanà ). The types of Wisdom that have often arisen ( uppanna ) in the infinite past are: Right View, the right understanding that sentient beings are the owner (or responsible person) of actions, i.e. karma ( kammassakatà-- sammā-ditthi ) his; all kinds of wisdom and ( mundane ) wisdom belong to the Desire Realm ( kàmavacara ) and the supernatural powers ( abhinnà ) such as clairvoyance ( dibba-cakkhu ) and hearing ( dibba sota ). When we say that we must strive to reach a "stable" state of wisdom, we must understand that wisdom in this world also has two levels, "stable" and "unstable". Right View and Right Thought in the world of the Ariyas are firmly established at a "stable" level ( niyàma ). From the time Right View and Right Thought establish "stable" Wisdom, and throughout the long series of lives that follow until entering Nirvana, there is always Right Understanding knowing that one is the Owner of one's own life. Kamma ( kammassakatà-sammà-ditthi ), of Knowledge of Dharma Learning ( pariyatti-nana ) [22], of Knowledge of Practices ( patipatti-nana)) and Wisdom of the Four Truths ( catu-sacca-nana ). However, Mortal Wisdom ( puthujjana ) is still at the level of "unstable" ( aniyàma ). While wandering about in samsara, these people sometimes learned the Dhamma , sometimes were famous for their vast knowledge, sometimes they were the Venerable Bhikkhus or the great physician. names, while at other times already worms, shellfish, insects, leeches, lice, aphids, maggots, fleas etc.. animals that can be considered to have only life. Therefore, while we are fortunate enough to meet the Teaching of a Buddha ( Buddha Sàsana ), we must make every effort to transform "unstable Wisdom" (temporary only) into "Stable Wisdom". , as described above. Here ends the presentation of the two types of Precepts, Concentration and Wisdom, that have arisen and have not yet arisen. Therefore, lay people, hermits and bhikkhus have met the Teachings of a Buddha in this present life and wish to free themselves from the sufferings of future lives, and If you want to firmly strengthen the dharmas such as the Precepts, etc., you must practice appropriately the Foundations of Mindfulness ( satipatthana ), must diligently and diligently follow the types of Right Effort ( sammappadhāna , see above), in order to destroy the predispositions the latent disposition ( anusaya ) of Shen View. If you want to free yourself from the madness and wildness of your mind, such as the insane, the uninitiated, the rabid dog, and the sick person vomits up medication (as described in Chapter II, related to the Four Foundations of Mindfulness, satipatthàna ), and want to strengthen one's Concentration or transform one's Concentration into steady "stable" ( niyàma ), in order to keep the mind still, unshakable, and attentive. To engage in any meditation subject ( kammatthàna ), to do so, one must practice satipatthana to the extent of right effort ( sammappadhana ) in order to eradicate the latent disposition of mind ( anusaya)) of Than Kien. If they want to free themselves from delusional theories and conditions ( sammoha-dhamma ) that can draw them into dark scenes of Ignorance; able to eradicate at the root, leaving no trace in future lives, all the reverential devotion they have cultivated in their hearts for the holy virtues of the Buddha, Dharma and The Noble Sangha as well as the Teachings of the Buddha; if they wish to free themselves from the False Dharmas ( miccha-dhamma ), in the endless cycle of samsara ( samsàra ), which has led them to approach, revere and bow down to all Buddhas (or gurus) of all kinds. ) fake, because they are still Mortals (puthujjana ) is not in a position to know the real Buddha, the real Dhamma and the real Sangha; if, in the long series of lives and world cycles, starting from the present moment, they wish to have the faith called Firm Faith ( adhikama-saddhà ) and the wisdom called Wisdom Firmly Firm ( adhigama-pannà ), relying on that power of faith and wisdom they can feel within themselves without hindrance, devotion and reverence for the true Buddha, the true Dharma truth and the real Sangha; and if they want to transform that faith and wisdom to a "stable" level ( niyàma ) -- they have to properly practice the Foundations of Mindfulness (satipatthàna ) with Right Effort (sammappadhāna), in order to eradicate the Body View in the dormant layer ( anusaya-bhùmi ). Here, the practice of Right Need adapts means to be determined to work diligently with the following vows: "Let the skin, tendons and bones, the remaining flesh and blood in my body dry up, I will not cease to be diligent until I have achieved what is human capacity, your diligence. people and human efforts, can be achieved."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.