Sutta No. 1 The Mūlapariyāya Sutta According to the commentary on the Madhyamika, Papañcasudāni, the Buddha preached this discourse to 500 bhikkhus who were formerly Brahmins familiar with the Vedas. Thus, the Root Dharma Gate is a comparison of two doctrinal perspectives through 24 titles ranging from the Four Greats to Nirvana. The main purpose of the Buddha was to destroy the conceit that arose in their minds due to their knowledge and mastery of the Buddhadharma. At the beginning of the Sutta, the Buddha said that he would give a lecture on the Necessary Root Dharma Door, Sabbadhammamūlapariyāya, The Root of All Things. The Mlapannāsa-Tīkā sub-commentary explains the word "All": "All" (Sabba) is here used in the limited sense of being an individual: all of personality (sakkāyasabba). Means all dhammas (dhammas), included in the Five Aggregates. The supramundane states such as Path, Fruition and Nirvana do not belong to the meaning of the word All here. Essentially Rooted means the special condition that maintains the continuity of the samsaric process. Mūlapannāsa-Tīkā further explains the phrase: "He does not understand" to refer to the minds of ordinary people polluted by three things: greed, wrong views, and conceit. The entire sutta is an analysis of the cognitive processes of four classes of people: ordinary people who have not heard the Dharma, learned people, arahants, and Tathagatas. An uneducated ordinary person is an ordinary person who does not study and achieve the Dharma of the Noble Ones. They are affected by many defilements and wrong views. I. The uneducated ordinary person (assutavā puthujjana - an untaught ordinary person) The uneducated ordinary person thinks that the earth element is the earth element (pathavim pathavito sañjānāti). According to the context, The sutra "perception of earth is earth" here means the wrong way of perceiving objects. The commentary explains that ordinary people cling to the convention "This is earth", and then impose that convention on objects, perceiving objects through a perversion of perception (saññāvipallāsa). . The term means to conceive of impermanence as permanent, suffering as bliss, non-self as being, and beautiful instead of impure. The cognitive process here is completely distorted by the heavy influence of impure tendencies (papañca), mainly greed (tanhā), conceit (māna) and wrong view (ditthi). This process is initially arranged according to four linguistic classifications: a) Interpersonal: it thinks of the earth element b) Concentration: it thinks of the self in the earth element. This leads to man c) Way of origin: it thinks the self is separate from the earth element, leads to d) Department of belonging: it thinks the earth element is ours, leading to greed. And finally: it rejoices in the earth element, obviously influenced by craving. This is the danger in the perception of ordinary people because, as the Buddha taught, craving is the source of suffering. The cognitive process is completely misled by the appearance of the Self or Self, "ego", (atta). This I or Self is the image built on the imagination of the perceiver in the relationship between it and the object as the object, which is perceived. In this discourse, the subject includes 24 titles as follows: 1. Pathavi (Earth): Earth element, earth, element of spread. The physical bodies in solid form are all manifestations of the earth element. There are two types of earth elements, internal and external earth elements. Inside the body like: hair, hair, nails, teeth, skin, ... Outside the body like: piece of cake, chalk, stone, ... 2. Āpo (Water): Water element, water, element of combination. Water element is a form of matter in liquid form, there are also two types of water element in the body and in the outside body. 3. Tejo (Fire): Fire element, fire, element of preservation. This is the temperature factor of matter. 4. Vāyo (Air): Wind element, wind, element of movement. The four elements above blend together and form the basis of matter, which is known as the four elements of materiality. 5. Bhūta (Beings): Beings, to indicate to those living in the heavens of the Four Great Heavenly Kings. 6. Deva (gods): The gods, the gods in the 6 heavens of the sex world: Four Great Heavenly Kings, Dao Loi, Da Ma, Tu Suat, Hoa Lac Thien, Tha Hoa Tu At. 7. Pajāpati (Pajāpati): Born Master, only for Ma Vuong, the King in the heaven of Tha Hoa Self. 8. Brahmā (Brahmā): Brahma, the Brahmas in the First Zen Realm Heaven. 9. Ābhassara (the gods of Streaming Radiance): Quang Am Thien, the Brahmas in the Heaven of the Second Zen Realm. 10. Subhakinna (the gods of Refulgent Glory): Transforming Tinh Thien, the Brahmas in the Three Zen Realm heaven. 11. Vehapphala (the gods of Great Fruit): Quang Qua Thien, the Brahmas in the heaven of the Four Meditations of the Sac Realm. 12. Abhibhū (Overlord): Winners, sentient beings in the Heaven of Thoughtlessness. No-thought is the abode of sentient beings who have only physical form without the four mental factors: feeling, perception, mental formations, and consciousness. 13. Ākāsānañcāyatana (the base of infinite space): No Boundless Origin. 14. Viññānañcāyatana (the base of infinite consciousness): Boundless Consciousness. 15. Ākiñcaññāyatana (the base of nothingness): No Ownership. 16. Nevasaññānāsaññāyatana (the base of neither-perception-nor-non-perception): The Origin of Neither Perception nor Non-Perception. These are the four realms of the Formless Realm. In contrast to the Heaven of No Thought, the beings in the Formless Heaven have only mind (4 mental elements) but no physical form. 17. Dittha (the seen): Department of ants, what is seen. 18. Suta (the heard): Department of literature, what is heard. 19. Muta (the sensed): Department of thought, what is smelled, tasted, touched. 20. Viññāta (the cognized): Department of tri, what is thought. The above four headings are objects of perception. 21. Ekatta (Unity): Identical, characteristic of the meditator who attained meditation, the mind settled on a certain subject. 22. Nānatta (Diversity): Differentiate, only for the meditator who does not attain meditation, the mind does not stay on the subject 23. Sabba (All) All, these are all related to an individual, Consists of six senses and six objects: eye and sight, ear and sound, nose and scent, tongue and tastes, body and touch, mind and dharmas (objects of thought). 24. Nibbāna (Nibbāna): Nibbāna, here is told for the five types of Nirvana, including in the 62 wrong views told in the Pham Vong Sutra (School of Sutras). It is the enjoyment of the five senses and the attainment of the four stages of meditation. Above are the 24 titles that the Buddha presented in the opening paragraph of the Sutta. The uneducated ordinary man perceives the remaining 23 headings as the earth element. This is a repetition. The commentary further explains that a person is said to understand the earth element when he understands the earth element in three ways: a. ñātapariññā: (the full understanding of the known), clear understanding. Understanding of the earth element in terms of their characteristics, functions, manifestations and proximate causes. b. tīranapariññā: (the full understanding by scrutinization), understanding through careful observation. Understanding the earth element through three common characteristics is impermanence, suffering and not-self. c. pahānapariññā: (the full understanding of abandonment). Understanding through the cessation of craving for the earth element through the supreme path and fruition (Arahantship). The uneducated ordinary people do not have this understanding, so the Buddha concluded that he did not understand the earth element and the rest of the headings (apariññātam - he has not fully understood it). II. The disciple in higher training (Sekha) The disciple in higher training is the one who has attained the first three stages of holiness, namely Tu Da Huan, Tu Da Ham and A Na Ham. They still have to practice further to achieve the ultimate goal of Arahantship. Therefore, the sutta describes those saints: "A learned bhikkhu, whose mind is not yet accomplished, According to the commentary, he knows the earth element as it really is, that is, impermanent, suffering, and not-self. The footnote explains further. "With special wisdom" means thorough observational knowledge based on clear understanding, along with a part of knowledge due to the cessation (the three modes of knowledge mentioned above). The reason it is called "partial" is because the learned sage has only eliminated partial defilements. Just as the sage Tu Da Huong has only just eradicated wrong view (body view), they are still dominated by craving and conceit. Thanks to the superior knowledge of the earth element (other dharmas are similarly understood), the learned sage does not fall into the wrong perception process of the uneducated ordinary person. And he could understand the earth element (pariññeyyam - he may fully understand it). The understanding of the sage surpasses that of ordinary people, however, it has not reached the level of perfection like that of an Arahant, an Uneducated Saint. III. The Arahant (Arahant) The passage describes: "There is a monk who is an Arahant, whose contraband has been exhausted, the holy life has been accomplished, what should have been done has been done, and the burden has been laid down. , has attained the ideal, has eradicated the fetter of existence, is liberated by right wisdom." Here, Buddhists encounter a type of repetition in the Central Sutra, describing the qualities of the most noble saint in Buddhism. The commentary explains in detail the above passage as follows: An Arahant (araham - one who is remote from the defilements): is the one who has abandoned, separated from all defilements, dharmas that tend to guide to rebirth. The contraband or destroyed (khīnāsavo - with taints destroyed): there are 4 types of cankers, namely, sex, possessions, wrong views and ignorance. The Arahant has completely eradicated these dhammas, so he is called the Saint of Infallibility. lived the holy life (vusitavā - lived the holy life): he has lived under the guidance of the masters, abiding in the Noble Path and the 10 Dharmas of the Saints (see chapter 10 of the Sangīti Sutta, Sutras of Praise in the School of Sutras). What should have been done (katakaranīyo - done what had to be done): unlike the learned sages who still have to practice diligently, the arhats have achieved the ideal of the holy life. They have no more to do to end suffering, so They are called Uneducated Saints. Here, the sub-commentary explains one more detail: The Noble One has fulfilled four functions for the Four Noble Truths, that is, the Truth of Suffering has been realized, the Noble Truth has been eradicated, The Truth of Cessation has been attained and the Truth of the Way has been cultivated. laid down the burden (ohitabhāro - laid down the burden): there are three burdens: the burden of the five aggregates, the burden of defilements, and the burden of practice (abhisankhāra - kamma formations). Having achieved the ideal (anuppattasadattho - reached the true goal): that is the Arahantship. Having eradicated the fetters of being (parikkhīnabhavasamyojano - destroyed the fetters of being): there are 10 fetters, namely, self-view, doubt, precepts forbidding, craving, anger, craving for form, craving for formless, conceit, careless and ignorant. Called the fetters because these are the 10 ropes that bind beings to the cycle of samsara or the ropes connecting this life to the next. Right liberated knowledge (sammadaññā vimutto - emancipated through final knowledge): Right wisdom means that an Arahant with perfect wisdom sees the Aggregates, Foundations, Precepts, Truths as they really are, or is enlightened "All practices are impermanent", etc. Liberation is of two types: liberated mind (cittassa vimutti), the mind of a Noble One liberated from all defilements; and Nibbāna (nibbānam adhimuttattā). The Arahant has thoroughly understood the above titles. Their understanding reached the perfection, pariññā - full understanding - . You no longer perceive wrongly and do not delight in dharmas. They have fully understood the dhammas (pariññātam - he has fully understood it). It is worth noting that the transcendental knowledge (abhiññā) is the common precept of the sages, and the wisdom (pariññā) the particular knowledge of the Arahant, because this is the wisdom that arises through the cessation of all afflictions. The next repetition explains why the Arahant always correctly perceives dhammas. For two reasons: first, because they know dharmas, and second, because they have eradicated the three unwholesome roots from their roots. The passage explains: He has no desire, thanks to the desire for sex has been eliminated (khayā rāgassa vītarāgattā - he is free from lust through the destruction of lust); He has no anger, thanks to anger has been eliminated (khayā dosassa vītadosatta - he is free from hate through the destruction of hate); He has no delusion, because delusion has been eliminated (khayā mohassa vītamohattā - he is free from delusion through the destruction of delusion). The commentary explains this passage as follows: a. there is no lust, because lust has been abandoned: after seeing the danger of lust, he abides in the subject of suffering and attains liberation through the dharma of Appanihitavimokkha - the delivery of the wishless b. without ill will, through anger has been abandoned: having clearly seen the danger of anger, he abides in the subject of impermanence and attains liberation by means of signless emancipation (animittavimokkha - the delivery of signless) ) c. There is no delusion, because delusion has been eradicated: after seeing clearly the danger of delusion, he abides in the subject of not-self and attains liberation through the deliverance of emptiness (suññatāvimokkha - the delivery of emptiness). ). Other explanations are: a. the Saints eliminate the desire for sex due to a clear understanding of the Suffering of Suffering (viparināmadukkha); eliminate anger through understanding Suffering (dukkha dukkha); the elimination of delusion through understanding of Suffering (sankhāradukkha). b. Saints eliminate the three basic unwholesome due to the corresponding understanding of the desirable scene (itthārammana - a desirable object); an undesirable object (anitthārammana - an undesirable object) and average object (majjhattarammana - a neutral object). c. The sage gets rid of the three roots of unwholesome by the cessation of the unwholesome inclinations that lie dormant towards pleasant feeling, painful feeling, and feeling neither painful nor pleasurable. IV. The Tathagata, Arahant, Fully Enlightened Buddha often used the word "Tathāgata" to address himself. Tathāgata has many meanings. One of those meanings is "Thus has come and gone". An Arhat is one who is worthy of offerings. The Perfectly Enlightened One is one who perfectly realizes the Truth by himself. The Buddha himself describes the process of his perception of the world around him. For all dharmas, The Buddha understood comprehensively and thoroughly, fully understood (pariññātantam - fully understood to the end). He understands the dharmas throughout, thoroughly, without limitation, without residue. Although there is no difference between the Buddha and the Great Disciples (the Uneducated Saints) in the eradication of defilements caused by the Four Noble Paths, their wisdom is very different. Disciples attain Nirvana through insight-understanding of only one of the four elements, while in the realm of the Buddhas' wisdom there is not a single element of that element. cannot be seen, examined, observed, or perceived. At the end of the Sutta, the Buddha presents the Truth: "Pleasure is the basis of suffering, arising from existence, and aging and death to sentient beings." The commentary explains this passage as follows: Pleasure (nandī - delight) is craving for the previous life, which inherently brings suffering (dukkha - suffering) to the five aggregates in the present life. Beings (bhūta - beings) are manifestations of the present life (kammabhava), the life that creates birth, old age and death in the future. Here bliss belongs to the past; birth, old age and death belong to the future; Suffering and existence belong to the present. The verse at the end is the exposition of the Doctrine of the Twelve Dependent Origination (paiiccasamuppāda - dependent origination). According to a logical sequence, after knowing clearly that the root of suffering is happiness, which is craving, after realizing the Twelve Causes and Conditions, the Buddha eradicated all craving, abandoned all craving. for all dharmas. Finally, the Buddha was "true enlightenment unsurpassed Perfect Enlightenment". Although the Buddha gave such a detailed sermon, All 500 bhikkhus did not understand and were not pleased with his teaching. But you have reduced your complacency and become more humble. Later, the Buddha continued to preach the Gotamaka Sutta, recorded in the Anguttara Nikāya, and saved them to attain arahantship with Analytical Wisdom. * * * When exposed to the external environment, the outside world, most of us form a thought pattern related to "me" and "mine". It is an illusion, a wrong view, the root of many afflictions. The main purpose of the Sutra of Necessary Root Dharma Gate is to help Buddhists have the right understanding and perception, in accordance with the Dharma. Sincerely wish all Buddhists to benefit from the first sutta of this collection of the Central Sutras. Namo Buddha Shakyamuni Buddha.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.24/1/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.