Contemplation of the Dharma In the Dharma. So far, we have studied three of the four foundations of mindfulness: contemplation of the body (or mindfulness of the body), contemplation of feelings (or mindfulness of feelings), contemplation of the mind (or mindfulness of the mind). Now we start talking about the last part of contemplation which is contemplation of dhammas (or mindfulness of dhammas). Contemplation of the body or mindfulness of the body is contemplation of the physical body or the physical part of the body. Contemplation of feeling is contemplating what the mind experiences: the "suffering, pleasure, and indecision" of material sensations. Contemplation of the mind is also called contemplation of things of the mind, mental factors. Contemplation of dharma is contemplation of both, physical as well as mental. If considered in terms of the five aggregates, contemplation of the body is contemplation of the aggregate of form, contemplation of feelings is contemplation of the aggregate of feeling, contemplation of the mind is contemplation of the aggregate of consciousness, and contemplation of dharma is contemplation of all five aggregates. The word dhamma is transliterated as "dhamma". not translate because it is difficult to find a word that fully covers the meaning of the word dhamma. The word dhamma is often translated as "objects of the mind". This is neither exact nor clear because the object of meditation discussed in this Chapter belongs to both body and mind groups. When "object of mind" means an object or object of the mind, the body is also an object of the mind, and feelings and mind are also objects of the mind. When "object of mind" means an object belonging to the mind, the problem is that matter is also one of the objects of contemplation. So it is best to leave the word dhamma as it is, do not translate; try to understand the meaning of the word dhamma mentioned in this sutra. In this Chapter "Reciting the Dharma", we will talk about: "five hindrances", "five aggregates of clinging", "six sense organs, 'There is craving in me', or when craving is absent, the bhikkhu knows: 'There is no craving in me.' Because craving that has arisen is eliminated, the bhikkhu also knows the reason why craving that has been eradicated will not arise in the future. The above teaching of the Buddha has shown us how to deal with "craving". Craving is the first hindrance in this section. "Craving" means attachment, attachment to sense objects. Many nouns can be used to describe this state such as craving, craving, greed, attachment, craving... All of the above words refer to attachment to form, sound, smell, taste, touch, etc. Dharma (dhamma here refers to both rupa and nama). When craving arises in the meditator's mind, he knows: " In fact, by the time a meditator contemplates these hindrances, they are already gone. They last only for a very short time, maybe a fraction of a second. "Presence" means something that happens in that very moment. You need to recognize what is present, present or repeated over and over again. When craving is present, the meditator knows: "there is such a craving in me". And when craving is absent, meditators also know: "there is no craving in me". The word "absence" here has two meanings: First, it means that it does not exist because it does not happen or has been eliminated. Second, it simply means no arising. Or it first arises in the meditator, and when the meditator observes it, it disappears. When it is gone, it means it is absent. Sometimes meditators feel that craving is absent, it just means that craving does not arise in the meditator's mind. Sometimes when a meditator feels craving, he or she notices this craving. When noting thus, craving disappears. The meditator then notices the disappearance of craving. Therefore, in any case you must mindfully note the absence of craving when craving is absent. The bhikkhu also knows the reason why craving, which has not yet arisen, is being born. There are causes that give rise to wholesome thoughts and unwholesome thoughts. We call them "attitudes" or "opinions". In general there are two types which we call "thinking" or "thinking". They are "right thinking" and "wrong thinking". "Right thinking" leads to good thoughts, and "wrong thoughts" leads to unwholesome thoughts. "Evil thinking" is inappropriate thinking, perverse thinking. It is the kind of thinking that considers impermanence to be permanent, that unsatisfactoriness is gratification, that no-self is a self, and that evil is good. Therefore, when you think that something is permanent, satisfying, beautiful in nature, lovable, and worthy of attachment, you have "wrong thinking". These thoughts are called evil because they are the cause of the arising of unwholesome thoughts. Thus, wrong thinking is the main cause for the arising of unwholesome thoughts. Right thinking is thinking righteously, appropriately, in accordance with the right path. This is the kind of thinking that impermanent is impermanent, unsatisfactory is unsatisfactory, not-self is not-self, bad is bad, unlovable is not lovable. That is the right way to see things. The Buddha taught that all things are impermanent, unsatisfactory and without substance. You should not be attached or attached to anything. When you look at things in this way, you have right thinking, wise contemplation, or right, clear thinking. It is thinking correctly, correctly, or having a correct conception of things. Craving for someone arises in you because you have "wrong thinking" or bad thinking. There are objects that condition or condition craving to arise. When you look at an object that you think is beautiful, attractive, and then you become attached to this object, then craving arises. This craving arises because you have a wrong attitude about things. You have been thinking wrongly about this thing. Therefore, whenever craving arises in the meditator's mind, the meditator must note that there is craving arising in us because we are thinking improperly. Because of the wrong view of sense objects, yogis think that they are eternal, satisfying, intrinsic, and beautiful. When meditating, the meditator must note this and be aware of them: "Because I am not thinking clearly, this craving arises in my mind". The bhikkhu also knows the reason why craving that has arisen is abandoned. Craving can be eliminated in two ways: By contemplating craving and by creating a lucid reflection on the object, assuming that the object is of an impure nature. That is, discerning or thinking clearly that the object has an impure nature. Yogis can attain the jhānas by contemplating defilements. The Buddha taught that this body is neither lovely nor beautiful. Reflecting clearly on this body helps us to get rid of craving. When a meditator attains the jhānas with the idea of ​​defilement as his object, he can also get rid of craving. In Vipassana meditation, you just need to focus on mindfulness and craving will be eliminated. When you become aware of the absence of craving, you know the cause of this disappearance of craving: "Thanks to me having clear thinking, having the right attitude, or having the right conception of this object should craving will disappear." Sometimes the meditator notes the cause of the disappearance of craving, then the meditator also learns why this eliminated craving does not appear again in the future. This means that when the meditator becomes an Arahant, the craving that has been eliminated will never return. The bhikkhu also knows the reason why craving that has been eradicated will not arise in the future. Yogis know that by attaining the Way of Mind, due to moral causes, the defilements that have been eliminated will never return. By attaining the mind of enlightenment, craving is completely eradicated. This happens when the meditator has attained Arahantship. So, when a meditator has craving, he or she will know why craving arises. The meditator knows the reason why craving disappears and the meditator also knows the reason why craving has been eliminated momentarily or temporarily eliminated. What should you do when craving arises? Take this craving as the object of your meditation. You dwell on craving. You note this craving. Just by noticing, craving will disappear. The commentary lists six ways to help yogis get rid of craving. Yogis can apply these six ways when they are not practicing Vipassana: 1. Yogis can use the heading "unclean body", contemplating dead bodies or reciting the thirty-two dregs. A meditator who learns and practices well this type of meditation can eliminate craving. 2. The meditator can "practice the defilement until the meditator attains the jhānas". When the meditator reaches the jhānas, he can get rid of craving. 3. The meditator can "overpower the six senses". That is, the meditator controls the eyes, ears, nose, tongue, body, and mind so that no unwholesome thought can arise through these six doors. 4.Meditation "Moderation in real things". Moderation in food will help meditators eliminate craving. When you eat too much you will have a lot of craving. You will also have more cravings for food. Therefore, yogis are advised to eat in moderation. There are about four more years to be full, so meditators should stop and don't eat. In many Asian countries, bhikkhus often eat with their hands. A handful of food is called a pinch, and instead of eating another four or five pounds, yogis will drink water instead. This means that when eating a bhikkhu should not fill his stomach but leave room for water. Eating that much was enough comfort for a bhikkhu to practice to reach Nirvana. 5. The meditator needs a "good friend". A good friend is literally someone who walks with us on the path to enlightenment. Westerners call it "spiritual friends". Having good friends is very necessary, because a good friend can advise and encourage us, we can learn from you and take you as a model for us to follow. Therefore, a good friend, without craving, will help the meditator to get rid of craving. 6. Yogis must "have appropriate speech". To get rid of craving, meditators should talk about the defilements of the body, should talk about the evil consequences of craving... 2. Anger Anger here means impatience, anger, also means fear, anxiety, resistance, and impatience. When anger is present, the bhikkhu knows, "There is anger in me". When anger is absent, a bhikkhu knows 'anger is absent in me'. There are two types of thinking. When thinking is not clear, you will have anger. When you think clearly, you won't have anger. During meditation, anger often arises in meditators. Yogis can be angry with themselves or angry with others. For example, if someone makes a noise that makes it impossible for the meditator to concentrate, it won't take long for the meditator to become restless or angry. Sometimes anger or malice arises because you think of someone you have quarreled with before, and you feel angry at that person. Therefore, whenever emotions arise, the meditator must be aware of the presence of this anger and note: Do I have anger or just note "anger, aversion, aversion." . When ill-will arises, you note: "malignancy, ill-will, ill-will". You can note hate or sometimes fear by noting: "fear, fear, fear". Because you are noting anger and are chanting three or four times, anger disappears. When anger has disappeared, you must be aware of this disappearance and note: there is no more anger... The bhikkhu also knows the reason why anger has not arisen now. Think clearly: "Everything is impermanent. The object of this anger is also impermanent." When the meditator understands and reflects wisely on the impermanence of these objects of anger, the meditator will no longer hold a grudge against them. But when meditators do not think clearly, meditators will be dominated by these objects. Therefore, while meditating, you must note: "I have anger because I have not thought clearly, have a wrong attitude towards things, have a wrong view of things." When you are aware of this, you are aware of the cause of anger. The bhikkhu also knows the reason why ill-will that has arisen is eliminated. When you have anger and notice this anger, at the same time you also observe its disappearance. When anger disappears you are aware of the disappearance of anger. You know that anger disappears because you notice it. Likewise, when you think clearly, especially in the practice of loving-kindness meditation (mettaa), anger also disappears. Thus, clear thinking is the cause of the eradication of anger. In addition to Vipassana Meditation, there are six ways to practice to eliminate anger: 1. Practice "meditation of loving kindness" or mindfulness of loving-kindness, ie spreading loving-kindness and friendliness to all sentient beings. 2. "Practice loving-kindness meditation until attaining the jhānas", when meditators reach the jhānas, meditators can eliminate anger. 3. Think about: "Karma is our inheritance". Thinking about karma as our inheritance is a very important reflection for many reasons. When you are angry, you can say to yourself, "Who am I angry with?". You were born into this world as a result of past karma. You will also be reborn later according to the karma you have accumulated in the present. So beings are born and die according to their karma. Because according to your karma, beings are born or die, so you have no reason to be angry with anyone. An angry person is like someone holding a red hot iron to throw at others; It is the angry person who will suffer before making others suffer. Therefore, meditators should reflect on their own karma to take responsibility. Our lives are arranged according to the karma we have created. 4. Think about the goodness and benefits of loving-kindness (mettaa) and the harmfulness of anger." It means trying to see the benefits that love brings and the disadvantages that anger causes. Reflecting on the goodness and benefits of loving-kindness and the harmfulness of anger will help yogis get rid of anger, anger, and malice. 5. "Have good friends" (kalyaa.na mitta). A good friend always helps us to get rid of unwholesome thoughts, here is to get rid of angry thoughts. A person who is full of compassion can influence others to be as compassionate as he is. Therefore, when we are close to a friend or a loving person, we can get rid of our anger. We can use a good friend as a model for us to follow. 6. "Speak the right words". It is about loving-kindness, talking about the benefits brought by loving-kindness and the harm caused by anger. Appropriate speech will help to get rid of anger. A bhikkhu also knows the reason why anger has been eliminated, and he also knows why anger has been eliminated from arising in the future. The above passage is concerned with the time when meditators attain Taoism. When the meditator reaches the third stage of the Noble Truth, anger will be completely eliminated. 3. Drowsy wild fruit "Drowsy wild fruit", or simply called sleepiness can come to yogis at any time. We all experience drowsiness during meditation. When drowsy is present in the presence of a bhikkhu knows 'there is sleepiness in me', or when drowsy is absent in me, a bhikkhu knows 'drowsy is absent in me'. When the meditator feels drowsy he should be alert and note this drowsiness. Usually just noticing the drowsiness will go away. When drowsiness disappears, the meditator must also be aware of this disappearance: "there is no restlessness and sleepiness in me, lethargy and sleepiness have disappeared". The bhikkhu knows also that the cause for the arising of drowsiness has not yet arisen. Here again the unwise contemplation of boredom, laziness, lethargy and stagnation of mind is the cause of drowsiness. "Thinking unwisely" means thinking that boredom, dullness, laziness, procrastination... bring no harm. The meditator who has clear thinking and has the right attitude towards diligence can get rid of drowsiness. Therefore, when you are sleepy you have to do two things, first to note your sleepiness: "sleepy, sleepy, sleepy". The next step is to increase energy or focus on the object of meditation. Through diligence, drowsiness can be eliminated. When drowsiness has been eliminated or absent, meditators know that drowsiness has been eliminated or absent. The bhikkhu also knows the reason for the arising of sleepiness that has not yet arisen. The bhikkhu also knows the reason for the elimination of the drowsiness that has arisen, and the bhikkhu also knows the reason for the cessation of the drowsiness that has not arisen in the future. Drowsiness is completely eliminated when achieving Arahantship. Only when attaining Arahantship can the meditator completely eliminate drowsiness. The yogi realizes that drowsiness has been eliminated because the meditator has actually attained this final stage of the Noble Truth. Sleepiness is two ties, two different mental factors, but only one obstacle because they have the same function, the same cause, and the same antagonism. Wilderness and sleepiness have the same function as "laziness", have the same cause as "sluggishness", have the same opposition as "effort". There are six ways to temporarily eliminate sleepiness: 1." Thinking about light will help you get rid of the drowsiness. Just close your eyes and try to think of light or try to think of bright things. This way you can eliminate drowsiness. 4 "In the open space". You may feel drowsy when you're indoors, but when you go out and sit under a tree or sit in an open space, the drowsiness will disappear. 5 "Have good friends". A friend who doesn't like to sleep much or a friend who doesn't feel sleepy. When you are close to a diligent person who is not dominated by drowsiness, you can get rid of drowsiness. 6.Speak the right words. You realize the damage of sleepiness and the benefits of alertness. In the sutras you can find many tips regarding sleepiness. Venerable Muc Kien Lien, One of the two chief disciples of the Buddha, before attaining Arahantship, he often fell asleep while meditating. Venerable Muc Kien Lien kept falling up and down, unable to keep his mind on the meditation subject. The Buddha knew this and taught Venerable Muc Kien Lien how to conquer the sleepy wilds. The teachings of the Buddha are recorded in the Anguttara Nikaaya: The Buddha asked: "Muc Kien Lien, are you falling?" Muc Kien Lien replied: "Yes, I am sleepy. ". Buddha then said: -"Okay, Muc Kien Lien, when sleepy thoughts come to you, you should not pay attention to them. That way, the drowsiness will disappear.” So when you think about what causes drowsiness, avoid that thought. Here is the first piece of advice. The second advice is: -" If you have done this and the drowsiness still does not go away, then think about the teachings that you have heard and studied. You must pay attention to these teachings and consider them carefully. That is, he must think about the teachings he has learned and the teachings he has heard, develop the quality of searching, studying, and thinking deeply about the teachings. By doing so, the drowsiness may disappear. When he has meditated on the Dhamma attentively, examining the Dhamma carefully in his mind, he will regain his sanity and be able to eliminate drowsiness.[12] After that, the Buddha taught five more ways, which can be summarized as follows: - If you have done so and still do not feel sleepy, you must resort to the third way, "repeat every detail of the teachings that the teacher has heard. and learned". That means you have to recite the teachings of the Buddha. When you have memorized something, you have to recite it again. By reciting what you have learned, you can eliminate drowsiness. - If you have done so and still do not stop falling asleep, you must use the fourth method of "pulling your ears" and "rubbing your hands and feet" to wake up again. Doing so will eliminate drowsiness. - If you have done so and the drowsiness still does not go away, then you must resort to the fifth method of "getting up and going to wash your eyes". You should look in all directions after rinsing your eyes. By doing so, the drowsiness may disappear. - If you have done this and the drowsiness still does not go away, you must use the sixth method of "focusing on the light", creating in the mind an idea of ​​daylight. Whether you are meditating during the day or at night you must imagine that you are meditating during the day and thinking about light. By doing so, you can chase away the sleepy weeds. - If you have done this and the drowsiness still does not go away, you must use the seventh method of "going back and forth". With the mind directed inward not outward, you go back and forth. So every time you feel sleepy, get up and do your meditation. While walking back and forth, mindfully note the step and the stages of walking. By pacing back and forth and being aware of this back and forth you can chase away sleepiness. - If you have done this and the drowsiness still does not go away, then you can lie down like a lion, that is, lie on your right side, one foot on the other, knowing clearly what you are doing. and think about waking up later: "I'll wake up at this hour and hour in the morning". So when you want to wake up in the morning without an alarm clock, you can make a decision before going to bed: "I will wake up early in the morning". When you have something important to do in the morning, you wake up on time. You wake up on time because your mind has already decided that you will get up at that time. "Keeping in mind the thought of waking up" means deciding to wake up at a certain time. When you wake up, you have to get up right away. At the time you hear the alarm, wake up and say to yourself, "I must not lie down any longer or let the thought of sleep entice me." Doing so will prevent you from falling asleep. Those are seven methods to combat drowsiness. Maybe one of the seven ways above works for you, helping you to regain your sanity. 4. Insecurity and Regret Insecurity is the mind's inability to rest on the object. Restlessness in Paa.li is Uddhacca, which means "to move above", the mind does not rest on the object but hovers above the object. Regret means feeling guilty about the bad or wrong things we did, and the good things we didn't do. The cause of regret is "thinking unwisely about the agitation of the mind", as thinking: "This agitation of the mind does no harm to me...". To get rid of regret, one must think clearly about purity of mind. When you have clear reflection on the stillness of the mind, you can get rid of restlessness and regret. Therefore, when you have insecurities and regrets, you must know that insecurities and regrets are present. When insecurities and regrets disappear, you know that insecurities and regrets are gone. This means that you take this restlessness as the subject of your meditation and note "insecurity, restlessness, restlessness". Or when you have regrets, note "regret, regret, regret". If you are diligent, mindfully noting a few times, restlessness and regret will disappear. When they have disappeared, be aware of their disappearance and note: "disappear, disappear, disappear". Regret will be completely eliminated when you attain the third noble fruition, and insecurity will be completely eliminated when you attain the fourth noble fruition. When attaining the third noble fruit, meditators will realize the complete disappearance of regret. When attaining the fourth noble fruit, meditators will be aware of the complete disappearance of restlessness. Insecurity and remorse are two bonds, two different mental factors, but only as an obstacle because they have the same function, the same cause, and the same antagonism. Restlessness and regret have the same function as "unease", have the same cause of thinking this and that and thinking of relatives, have the same antithesis of peace. When the mind is restless and regretful, you become agitated and no longer calm. When you think, associate, reminisce about relatives or think about this or that, your mind is agitated and restless. When you think about the wrong things you have done in the past or the good things you have not done, you will feel regret. The commentary lists six ways to eliminate restlessness and regret: 1. "Acquiring the ability to understand the Buddha's teachings deeply". Yogis must strive to have a profound knowledge of the Buddhadharma. 2. "Learn what to do and what not to do". When you do something wrong you will feel regret or remorse. To avoid doing the wrong thing you must understand what to do and is allowed to do, what not to do and not to do. As a bhikkhu one must know what to do and what to avoid. Knowing what to do and what to avoid will help yogis not make mistakes. When you do not do wrong, you will not be tormented by regret. 3. "Understanding the precepts". Understanding the precepts is the duty of a bhikkhu. With a clear and complete understanding of the monk's precepts, the bhikkhu will not do anything wrong. Therefore, he will not be dominated by insecurity or regret. 4. "Stay close to experienced people and elders" to learn morality, such as precepts. 5. "Have a good friend". A good friend can help us get rid of insecurities and regrets. 6. "Speak the right words". Speaking of the disadvantages of insecurity, regret and the benefit of dignified purity. 5. Doubt When doubt is present, the monk knows doubt is present in us; when doubt is absent, the monk knows doubt is absent in us. Doubts, can be doubts about Buddha, Dharma, Sangha, meditation practice and meditation subjects. All of these are subject to skepticism. The cause of doubt is wrong thinking about things. The cause for the elimination of doubt is to have clear and correct thinking about things. Right thinking brings good and happiness. Wrong thinking gives rise to doubts about the Buddha, Dharma, and Sangha. With right reflection you will not have these doubts. When doubt arises in the mind, be aware and note: "doubt, doubt, doubt". Noting about three or four times, doubts will disappear. When doubt disappears, must note their disappearance by noting: "disappear, disappear, disappear". By attaining each of the first saints, the meditator will eliminate all doubts and the meditator knows that he has eliminated all doubts. According to the commentary there are six ways to eliminate doubt besides practicing Vipassana. 1. "Understanding the Buddha's teachings". Try to become one who understands the Buddha's teachings thoroughly. When we understand the Dharma, we will no longer have questions and doubts. 2. "Learn the Buddha's grace, the Dharma, the Sangha". Ask questions about the Triple Gem when doubts arise. Westerners often ask a lot of questions. Asking lots of questions is a good deed for wisdom to arise and doubt to dissolve. 3. "Understanding the precepts". This is for bhikkhus. Having understood the precepts, a bhikkhu knows what to do and what not to do, so he will not be swayed by doubts. 4. "Confirm the truth of the Three Jewels". It means developing faith by understanding the Buddha, Dharma, and Sangha. 5. "Have a good friend". A good friend who has pure faith in the Three Jewels will help you to end your doubts. 6. "Proper speech". It talks about the disadvantages of doubt and the benefits of eliminating doubt. When you meditate but doubt comes to disturb, take doubt as the meditation subject, note: "doubt, doubt, doubt"; especially when you doubt the effectiveness of this meditation it is necessary to diligently note whenever doubts arise. So when doubt comes, take doubt as the object of meditation and recite: "doubt, doubt, doubt". until the doubt disappears. How many obstacles do we have? One, two, three, four, five, six, seven. All of them are not. In general, we are talking about five or seven hindrances. Actually, there are many hindrances that are not called hindrances in the scriptures. Some are thoughts, like distraction. When you are distracted or distracted, you cannot focus your mind. Distraction is not classified as an obstacle, but it is also an obstacle because it interferes with concentration. Distracted or confused mind, although not named as obstacles, but when they are present, they must be mindful by noting: "distracting mind, freeing mind, releasing mind". Having eliminated these five hindrances, even if temporarily, your mind will become more concentrated. And with concentration you can understand and comprehend the nature of mind and body. When a meditator contemplates these hindrances on his own, it is called "observation within", and when he suddenly thinks of the obstacles of others: "The hindrances within me are impermanent, the hindrances are impermanent. the same with others", is called "outside observation". Sometimes meditators contemplate their own hindrances and then associate them with other people's obstacles, so over and over it is called "contemplating within and observing outside". When the meditator becomes aware of the hindrances and sees clearly their nature, the meditator will realize that there is nothing to hold or cling to. Not clinging to anything in the world made up of the five aggregates. That is how meditators contemplate dhamma in dharma through the five hindrances. B. The Five Aggregates When the Buddha described the world, living beings and inanimate things (they are sentient and they are inanimate), sometimes he uses the word "five aggregates", sometimes he uses the word "twelve sense organs", sometimes he uses the word "twenty-two bases" and Sometimes he used the word "Four Noble Truths". Depending on the need and level of the listener, the Buddha taught them the appropriate dharma: Some need to hear about the "five aggregates", others need to know about the "twelve sense organs". When he used the word five aggregates to describe the world he was referring to "the five aggregates of clinging". Therefore, we need to understand what is "the five aggregates" (khanda) and what is "capture" (upadana). "Holding" here means craving or strong desire. There are two types of craving. A kind of gentle craving is called "attachment or craving". A stronger kind of craving called "clinging or grasping" (upaadaana). Clinging or grasping means "holding tight". here this noun is used figuratively to describe the mind of grasping, not the act of grasping with the body. By craving, grasping or clinging means the mental attachment to objects. There are two types of clinging or grasping: "clinging due to craving" and "clinging due to holding wrong views". 1) Clinging due to craving: When you see something that you think is beautiful and lovely, you like it, then you begin to get attached and want to own this object. You have such attachment because you are attached to or covetously for that thing. 2) Clinging due to holding wrong views: Sometimes you have wrong views or wrong ideas about things. For example, the Buddha said that "all things in this world are impermanent, subject to suffering". But sometimes you see things as permanent, sometimes you think "things are good, we need to master it". When the Buddha spoke of "the five aggregates", the aggregate here means a group or a collection. There are five aggregates: the aggregate of form (ruupa) or the physical body, the aggregate of feeling (vedanaa), the aggregate of perception (sa~n~naa), the aggregate of formations (sa"nkhaara) and the aggregate of consciousness (vi~n~naana). The world body is the aggregate of these five aggregates.The five aggregates include all mental and physical phenomena.Things whether past, present or future, internal, external, gross or subtle are also located. Thus it can be said: When an object is cognized in the past, present or future, internal, external, gross or subtle, that thing is considered to belong to the "five aggregates". The first is the aggregate of form, the aggregate of matter or of the body. Our body as well as the whole external world such as mountains, trees, rivers, lakes, roads, houses... all belong to the aggregate of form. The second aggregate is the aggregate of feeling. You have different sensations on your body, as well as different sensations on objects. Every time you see something you have a feeling, or sensation. Feelings can be good, bad, or insignificant. When you are in pain you will feel pain, when you realize something good you will feel joy. Feelings of no sign, neither good nor bad, are mental sensations, not bodily sensations. Pain belongs to the body and the feeling of this pain belongs to the mind. Certain emotions are physical and the perception of these emotions as pain is mental. The same is true of the bliss life. Pleasant emotions may be of the body, but the perception of these emotions is of the mind. Tho is a "mind base" or "object-perceiving mind". Feeling can be painful, happy or unhappy, not suffering. When you feel anxious about something or when you feel happy about something, you experience one mental factor and this mental state becomes the object of another. That is longevity. The third aggregate is the aggregate of perception. The aggregate of perception has the property of perceiving things, having the function of creating a sign or image in the mind, as a condition for a future re-seeing or re-realization. "This is the same, this is that." Thus, mentally noting a sign or an image to remember or recognize when you encounter something in the future is called perception or sa~n~na. Chiang is compared to a carpenter who makes a mark on a log. The carpenter drew a mark on the log so that he would remember which part to use, which part is removed, and which part must be taken away. Thought or perception can be wrong, can be right and correct. For example, there is a blind man who meets an elephant and wants to know what an elephant is like. If a blind man touches an elephant's leg, the elephant is only a pillar to him. If he touches the elephant's body, the elephant is just a wall to him. If he touches an elephant's tail, the elephant is just a broom to him. If he touches the elephant's ear, the elephant is just a fan to him... Depending on which part of the elephant he touches with his hand, he can perceive that part. This perception or perception manifests to the meditator through the act of expressing or explaining on the basis of known signs. This can be compared with the perception of a deer when seeing the figure of a scarecrow. Want to chase deer, not let deer destroy crops, Farmers make scarecrows out of straw in human form. When he saw the scarecrow, the deer thought it was real, so he didn't dare to come near. Seeing scarecrow, deer react like seeing real people. Scarecrows are the closest reason the deer think they're real people. Thus, perception manifests for the meditator as an act of expressing or explaining, by means of which are previously known signs. The proximate cause of perception is the field of the object, no matter how the object appears. In practice, the object is understood as something true and exact. Thus, perception or perception draws a sign or an image that makes it possible for us to recall or recognize the object later. In each moment only one mental factor is present. Called aggregates (groups), because perception can only be of the past, or of the present, or of the future; can only be either inside or outside; can only be either gross or subtle... An object cannot belong to the past, present, and future at the same time, nor can it be both internally and externally at the same time, or be gross and subtle at the same time. economic. Therefore, perception is called an aggregate or aggregate. The fourth aggregate is the Aggregate of Actions. The aggregate of formations (sa'nkhaara) consists of many mental factors, which are states or factors of mind. There are fifty types of formations, that is to say, within the aggregate of formations there are fifty mental factors. , delusion is an formation, faith is an formation, mindfulness is an formation, wisdom is also an formation. Because they belong to the mind, they are called mental formations. All of them together are called formations aggregate. In the Buddha's teaching, the mind (naama) is divided into two parts: "mind king" (also known as consciousness) and "mental factor". Consciousness is mere awareness of the object. It is not the same as awareness used to describe mindfulness. Consciousness is just a mere perception of an object, not knowing what is good, what is bad, what is green, what is red... Consciousness is just a mere knowledge of an object, which has that is, the meditator is only aware that it is an object. Consciousness and cetasika always arise together. There are eighty-nine or one hundred and twenty-one Consciousnesses (also called mind kings described in the Abhidhamma Pitaka). When a meditator knows or perceives consciousness, it is said to have experienced the aggregate of consciousness. There are many types of food. You have studied consciousness in the program of mindfulness or contemplation of the mind. For example, citta arises with greed, citta arises without greed... Of the five aggregates, the first aggregate belongs to form, the remaining four aggregates: feeling, perception, formations, noun consciousness. You see two elements in a human being: Form and Name, or Body and Mind. According to the Abhidhamma, the mind is divided into two parts, consciousness or mental states. Among the five aggregates, the aggregate of feeling, the aggregate of perception, the aggregate of formations are the mental factors, and the aggregate of consciousness is the king of mind. What is the "five aggregates of clinging"? They are the aggregates that are the object of clinging. Some of these aggregates are mundane and others are supramundane. There are eighty-nine kinds of consciousness, of which there are eighty-one mundane consciousnesses and eight supramundane consciousnesses. There are feelings, perceptions, and formations associated with supramundane consciousnesses, and there are feelings, perceptions, and formations associated with mundane consciousnesses. Only the eighty-one mundane consciousnesses can be the object of clinging. You cannot cling to supramundane consciousnesses through craving and wrong views. "The Five Aggregates" means that the aggregates are the object of clinging and they are mundane aggregates. In short, everything in this world is the five aggregates of clinging. When practicing Vipassana meditation, meditators will be aware of and recognize the presence of these aggregates. Again, bhikkhus, a bhikkhu knows: 'This is form, this is the arising or the cause for the arising of form, this is the cessation or cause of cessation of form. That is the method used by meditators to realize the aggregate of form. For example, when a meditator observes his breath and notices the in-and-out breath. Breathing belongs to the aggregate of form, meditators know that breathing belongs to the aggregate of form. When you look at an object, you know that it is an object, that is matter, that is an object to see, that is form. When you hear a sound you know that it is sound, that is matter, that is form. In this way the meditator knows what is form and what is the aggregate of form. The sentence "This is rupa" in this sutra means "this is only rupa and nothing else". The sentence "This is the arising of rupa" means that the meditator observes and realizes the arising of rupa, such as the arising of the breath. The in-breath and out-breath come and go. Therefore, when you are in the inhalation phase, you cannot be in the exhalation phase, and when you are in the exhalation phase, you cannot be in the inhalation phase. The in-breath follows the out-breath, and the out-breath follows the in-breath. Thus the meditator realizes the arising of rupa, which is the breath. When a meditator has an understanding of the Dhamma, he can know the cause of rupa. This form or breath belongs to the body, and we have the body now because we had delusion and craving in the past. It is because I have accumulated some good karma in the past that I now have this body or this form.” Thus the meditator knows or sees the cause of the form. , the meditator will realize the cessation of the breath, the in-breath disappears and the out-breath appears. If you have delusion and craving in the past then you have not accumulated negative kamma in the past, and therefore you will not have this form in the present. There are two types of vipassana: Direct Vipassana and Deductive Vipassana. When the meditator realizes the cause of arising and passing away of materiality, it is " Feelings will appear clearly during meditation. After sitting for a few minutes, sensations will arise, such as a feeling of numbness, stiffness or pain. When these sensations arise the meditator knows that these are sensations and sensations only, he notes: "feelings, sensations, sensations". Yogis also recognize the arising of the feeling and its disappearance, as well as the cause for the arising of the feeling and the cause for its disappearance. This is perception (perception), this is the arising or the cause for the arising of perception, this is the cessation of perception or the cause of cessation of perception. The meditator must also be aware of his perceptions or thoughts. Perception or perception is often not as clear as form or sensation. Meditators with understanding of the Abhidhamma and the Five Aggregates sometimes note these perceptions or perceptions: "Now there is perception in me" and meditators note that as perception. Thought is understanding, identification and identification. It is the mental process that gives meaning to sensations arising through the senses. Perception arises because there is an object. Thought arises throughout your life. Because there was delusion and craving in the past, you accumulate karma and therefore have perception. Yogis know the cessation of perception (perception) and the cause of the cessation of perception (perception). This perception can arise in a meditator for just a moment and then disappear. When this moment passes, perception also disappears. Yogis will also see the cause of the cessation of perception. When there is no object of perception, perception disappears completely. When there is no longer ignorance, no craving, and no karma, perception can no longer arise. This is formation, this is the arising or the cause of formation of formations. This is the cessation or cause of cessation of formations When the meditator experiences the formation of the aggregate, the meditator notes this formation. While meditating you may sometimes get angry, sleepy or bored; sometimes you have good thoughts. When these thoughts arise in your mind and you recognize them as the formation aggregates and note: "This is the arising or the cause of the formation of the aggregates". Because there is an object, there is action. Because there was ignorance and craving in the past you have accumulated much kamma hence now you have these formations. Regarding the cessation of formations, while meditating if anger arises, for example, you think: "anger, aversion, But if you see that consciousness is just consciousness, then you have been contemplating on dhamma or contemplating the five aggregates. There are many types of food. When you see something, you have seeing consciousness. When you hear something, the seeing consciousness disappears and the hearing consciousness arises. Thus, the meditator knows how consciousnesses come and go. When you see the coming and going or the arising and passing away of consciousness, you have been contemplating on dhammas or mindfulness of dhammas. The Buddha did not force yogis to intentionally dwell on the five aggregates. Yogis must not search for the five aggregates. When any aggregate appears, the meditator notices and becomes aware of that aggregate only. You note all that arises in you. The object of your awareness can be matter or form, it may be feeling, it may be perception, it may be volition, it may be consciousness. Thus, meditators know the five aggregates. As meditators watch, Observe those five aggregates in yourself as a meditator "contemplating the dharma within the inner dharma". But when meditators contemplate other people's dhammas, for example: "This aggregate is in me, it is also in others". Such contemplation is external contemplation, or in other words, "contemplation of dharmas within external dharmas". When a meditator contemplates his own five aggregates and then another person's five aggregates, back and forth, it is called contemplating both, "contemplating the dharma in the internal dharma and in the external dharma". Thus, when you practice contemplation of dhamma according to the five aggregates, you will realize the arising and passing away of the five aggregates and will see nothing to be attached to. You abide in mindfulness of the five aggregates without grasping or clinging to anything. C. Six Senses and Six Ceilings Sometimes the Buddha described the world in terms of the five aggregates, sometimes through the twelve sense organs (ayataana). They are called the twelve sense bases because they are the abode or presence of all other things. These are the places where the citta and certain mental factors are present. There are six internal senses (six senses) and six external senses (six ceilings). The six senses are eyes, ears, nose, tongue, body, and mind. They are called internal or internal because they are the most beneficial part of living beings. They are the roots of the body. The six sense objects (also known as the six external senses or the six external sense bases) are: form, sound, smell, taste, touch, and dharmas (forms, sounds, smells, tastes, tangible objects, and dharmas). The Dharma here includes mental factors, subtle form, and Nirvana. Six senses correspond to six ceilings or six ceilings correspond to six senses. The first is the eye and the visible object. The eye is called the sense faculty, because it is dependent on the eye that eye consciousness arises. If you had no eyes, there would be no eye consciousness. The eye is the faculty of the eye-consciousness or the abode of the eye-consciousness. The visible object is the condition for the arising of eye-consciousness. If there is no visible object, there is no eye consciousness. A blind man cannot see because he has no eye-sense. If there is nothing to see, eye consciousness cannot arise. The same goes for sounds and other objects. Do you have an ear or a tympanic organ? The word ear here does not mean the outer part of the ear but the inner part of the ear, "the sensitive part of the ear". Because of the ear-sense, you have ear-consciousness; because of sound or sound, you have ear-consciousness. The ear-consciousness depends on the ear-sense and the sound. The same goes for smells, tastes, tactile objects, and dhammas. Consciousness is dependent on sense and sense organs: on the eye and visible objects, on the ears and sounds, on the nose and odors, on the tongue and tastes, on the body and tangibles, on mind and dharma. Therefore we call them "base, ceiling". or internal and external. There are twelve ceilings in all. How do meditators know these sense bases? Here, bhikkhus, a bhikkhu knows the eye, knows the visible object, and knows the origination factor depending on these two. When you know the sense sense fully, you not only know the sense sense but you also know the factors that arise depending on that sense. This means that when the eye sees an object, then eye consciousness arises. If it's a lovely, beautiful object, you're attached to it, wanting to hold onto it. If the object is unlovable, you will feel hate, anger, or resentment. Thus, depending on the eye and the visible object, craving and aversion arise... Yogis know that craving and aversion arise depending on the eye and the visible object... These craving or aversion are called are the pushers (binding ropes). They are like ropes that tie us to the cycle of rebirth, to the cycle of samsara. There are all ten types of uncles described in the wonderful Dharma: [13] 1. Greed - When you see, (hear, taste...) something lovely, good, you will experience craving. . 2. Anger - Anger will arise when you see something you don't want to see or when you hear something you don't want to hear. 3. Pride - When meditators think, "Only people like me can see these things", meditators experience arrogance. 4. Wrong view (or wrong knowledge) - When meditators have wrong views about what they see or hear, they may think that certain things are permanent or that things are really lovely or good. beautiful must have. When you hold these wrong views, they become uncles, chains that tie you to the cycle of rebirth. 5. Doubt - Doubt can arise when a meditator sees or hears. When you have these doubts, these doubts become an impediment or a fetter. 6. About forbidden players. - The Paa.li word for the forbidden precept is "Silabbata paraamaasa" which means having the wrong idea that there are certain rituals and ceremonies that, if put into practice, will eliminate defilements and become enlightened. truth. During the Buddha's time there were many strange practices that practitioners believed would lead to liberation. They accept the fact that having happiness or suffering in this life is due to the karma they have accumulated. But they believe that to get rid of the effects of karma they have to do something on their bodies to let the effects of this karma dissipate. They act like dogs, live like dogs, and eat like dogs to eliminate defilements. Others live like cows, eat like cows, sleep like a cow to get rid of defilements. Believing in those wrong practices is the precept. There are still many people today who believe and practice wrong ways that they believe will lead to liberation and enlightenment. This kind of false belief may arise in you every time you come into contact with objects through the six senses. 7. Desire to exist (also known as existence) - There are two types of craving: craving for the sense of sensual pleasures and craving for existence. Craving for existence is the desire to have existence in a better or better way. It means believing that you will be reborn in the future and want your rebirth to be better than this one. 8. Jealousy - Being jealous of someone else's wealth or possessions. The function of this uncle is to not be content with what other people have. It also means not wanting others to own some things. don't like the idea that someone else has something. The expression of jealousy is: "Feeling uncomfortable about the wealth or possessions of others". The object of envy or the proximate cause of envy is the possessions of others. When you see something good, something lovely that belongs to someone else, you feel jealous, you will have this uncle. You also feel envious of other people's intangible possessions such as their happiness or health. In such cases you need to cultivate rejoicing, that is, develop joy in the success and happiness of others. 9. Miserable (macchariya) - This is a very difficult word to translate. Misery has the characteristic of hiding one's possessions or wealth. When you have a stingy mind, you don't want to share your possessions with others, you don't want anyone to use your belongings. For example, I have this tape recorder, If I don't want other people to use it, I'm stingy. It means that I am not interested or pleased to see my things being used by others. The manifestation of miserliness is "shrinkage" or "spare". The proximate cause of miserliness is one's possessions. Jealousy and miserliness have different objects. You are jealous of other people's possessions and you are miserly about your own. Miserliness has some similarities to miserliness, but in fact miserliness and miserliness are not the same. Misery comes from greed while jealousy and miserliness go with anger. When someone uses something from you, you get angry, this anger is caused by stinginess. But when someone asks for something you don't give, it's not necessarily stingy. Even the Arahant encountered this situation. In the Buddha's time, a bhikkhu came to ask for an inner robe from a bhikkhuni. He asked for this because he wanted to see the bhikkhuni change his robe, but the bhikkhuni refused and said, "I can't offer this monk's robe because this is my only inner robe." The monk begged for so long that in the end this bhikkhuni had to give him his inner robes. This bhikkhuni was a famous one among bhikkhunis who had magical powers, so she used her powers to give the robe to the bhikkhu without revealing any part of her body. At first, just because she didn't give her underwear didn't mean she was stingy. She was already an Arahant so she no longer had a stingy mind or any afflictions. So when someone asks for something but doesn't give it, it's not stingy. The case where a nun does not give her internal medicine is not miserly or miserly because that is the only internal medicine she has. 10. Ignorance - Ignorance often appears with other uncles. When there is craving, there will always be ignorance. Ignorance is always accompanied by unwholesome mental factors. Here are ten uncles. These ten uncles can be eliminated by the four enlightenments. It is the enlightenment of the holy fruits from the first to the fourth. When attaining Tu Da Huan, meditators get rid of wrong views, doubts, precepts forbidding, jealousy and stinginess. Achieving the fruit of Tu Da Ham is to eliminate the gross signs of craving and the gross signs of anger. When attaining the fruit of Ananda, the subtle part of craving and the subtle part of anger is eliminated. When attaining Arahantship, pride, desire for existence, and ignorance are eliminated. So. A bhikkhu knows the eye, knows the visible object, and also knows the attachments that arise depending on both. The bhikkhu also knows why uncles that have not yet arisen arise. Yogis achieve this by cultivating clear contemplation. The bhikkhu also knows the reason why uncles have arisen are eliminated. Yogis achieve this by cultivating clear contemplation. And the bhikkhu also knows the reason why uncles that have been eliminated will not arise again in the future. This is a meditator who has attained enlightenment. Yogis eliminate uncles by attaining the Way of Mind. These uncles, once eliminated at the time of aspiration consciousness, will never arise again in the future. Yogis know this when they attain sainthood. When you observe, you observe things in the present moment and you will see the sense organs as well as the attachments arising depending on these sense organs. You will also see the arising and passing away of the uncles and of the sense senses. When you see their arising and passing away, you will no longer find anything in this world (the five aggregates of clinging) to hold onto. Thus, a bhikkhu contemplates the dhamma in the dharma on the six senses and the six senses. When you see them clearly, you have contemplated on the six internal and external sense bases. D. Seven Factors of Enlightenment When you meditate you have to deal with negative factors, obstacles; At the same time you also experience the building factors, supporting the practice of meditation. Now we begin to study the seven factors of enlightenment. These are favorable factors for meditation practice. The word Paa.li Sa"mbojjha"nga (enlightenment factor) is a combination of two words sambodhi and a"nga.Sambodhi means "enlightenment" or seeing the truth, but in the Satipatthana Sutta, sambodhi is also also means fully understanding the dharmas, fully understanding the object or object of meditation, that is, fully understanding nama and rupa. A'nga means "chi" or "part." Here we translate "element." Thus enlightenment factors are the factors, parts, or factors of the complete understanding of nama and rupa. Starting from wisdom of birth and death upwards until enlightenment of the truth, in each insight meditators have this understanding 1. Mindfulness The first enlightenment factor is mindfulness (sati). Here, bhikkhus, when inwardly there is the factor of mindfulness of enlightenment, the bhikkhu knows: 'Inwardly I have the factor of mindfulness of enlightenment', or when there is no element of mindfulness of enlightenment in the mind, the monk knows: "I don't have any thoughts of enlightenment in my mind." Mindfulness is a mental factor whereby you can remember things. The characteristic of mindfulness is unwavering, not superficial, Floating on the surface that goes deep into the object or is fully aware of the object. The function of mindfulness is to remember. When you practice Vipassana you should always remember to be aware of objects or things happening in the present moment. The manifestation of mindfulness for meditators is the guarding against falling into disinterest. The proximate cause of mindfulness is the Four Foundations of Mindfulness, so to develop mindfulness practice the Four Foundations of Mindfulness. When there is mindfulness of enlightenment inside, a bhikkhu knows: "I have mindfulness of enlightenment in my mind". This means when you are being mindful and noting or mentally reciting: "mindfulness, mindfulness, mindfulness". The cause of mindfulness is clear thinking. As has been said above, the cause of hindrances and unwholesome cittas to arise is unwise thinking. For example, for impermanence is permanent, suffering is happiness, not-self is self, etc.. Thinking clearly means the opposite. Clear contemplation is thinking, "I will be mindful, I will gain wisdom, I will have joy..." The first moments of mindfulness are the cause of the succeeding moments of mindfulness. . Therefore, thinking clearly here means thinking: "I will be mindful, I will gain wisdom, I will have joy...". When this enlightenment factor, this mindfulness, is present in the meditator's mind (that is, the meditator has attained mindfulness or mindfulness has just been present in the meditator's mind), the meditator knows: My mind is having mindfulness." When mindfulness is not present (that is, when the meditator has not attained mindfulness), the meditator knows: "Inwardly I am not mindful". To have perfect mindfulness, we must train the mind. When attaining Arahantship, meditators have developed perfect mindfulness. And then: The bhikkhu also knows why the practice of mindfulness of enlightenment is perfect. The meditator who attains Arahantship knows for himself that when he realizes the path and fruition of Arahantship, his mindfulness is perfect. The same is understood for the other enlightenment factors. There are four ways for mindfulness to arise and develop: 1) Mindfulness with awareness: You must try to be mindful of what you are doing: posture, walking back and forth, etc.. (Review chapter on Enlightenment. conscious). Mindfulness can be cultivated and developed by following the instructions in this chapter. 2) Stay away from people with a chaotic mind: Staying away from people with a chaotic mind helps to cultivate and develop mindfulness in a good way. 3) Being close to mindful people: If you are close to a person who is mindful, you will also be mindful. A Burmese aphorism says: "Living near a hunter becomes a hunter, living near a fisherman becomes a fisherman" (near the ink it is black, near the lamp it is bright). Being around people with chaotic minds will make your mind chaotic and unmindful. Surround yourself with mindful people and you will become mindful. 4) Focus on mindfulness: This means that in all postures whatever you are doing, you must try to be mindful. Your mind should always be focused on being mindful, trying to achieve mindfulness. You must develop the habit of being mindful and ready to be awake. 2. Trach French Trach (Dhamma vicaya) is defined as "tracing the Dharma". The word dhamma has many meanings, but in this sutta dhamma only means nama and rupa or body and mind as the object or subject of vipassana meditation. Tracing the Dharma here means that a meditator must deliberately seek and understand such dharmas as nama and rupa or body and mind, knowing or distinguishing: "This is nama, this is rupa, this is arising, This is cessation. This is impermanence..." When thinking and investigating the dhamma, the understanding of dhamma is present in the meditator every moment. For example, when you notice the breath, you are clearly aware of the breath as rupa and the mind noting the breath as nama. Thus you see or discern the object clearly: "This is nama, this is rupa. This is the arising of the breath, this is the cessation of the breath..." In short, each When you see clearly what you note, then you have the factor of enlightenment. Indeed, Investigating Dharma is synonymous with wisdom or wisdom. In the Noble Eightfold Path, investigating the dharma is called Right View (sammaa di.t.thi). In the Seven Factors of Enlightenment is called Trach Dharma (dhamma vicaya). Both the right view and the dharma refer to one thing; that is the correct distinction of nama and rupa. Tracing the Dharma has the characteristic of penetrating things to understand the essence of things. For example see: "This is rupa because it is not perceivable; this is mentality because it is object-oriented". When examining the dhamma penetratingly, it penetrates the object firmly and correctly. Thus, the insight of Trach Dharma is accurate and stable. Tradition has the function of illuminating the object field like a lamp illuminating the objects around it. At night, if there is no light in the room, you will not see anything. When the lights are on, When objects in the room are lit, you can see things clearly. In the same way, when you have investigation of the dharma, that is, wisdom, you will see clearly that the object of meditation is body and mind. The expression of Trach Fa is "not confusing". When there is Trach Dharma, meditators are not confused. Therefore, Trach Fa's insight can be compared to the light of a lamp that clarifies everything in a room. When there is Trach Phap meditators are no longer confused because meditators have clearly seen what and how the object is. Yogis see the coming and going of objects. This is comparable to a scout in the woods. Although others may get lost, the scout can get the lost out of the forest and of course not get lost. Therefore, the expression of Trach Fa is unmistakable. According to the annotation, There are seven ways to help generate Tradition: 1) Inquiring into the Buddha's teachings, the five aggregates, the twelve bases, the four elements, the seven factors of enlightenment, the four foundations of mindfulness: By asking questions, you will have answers; by doing so you get a better understanding of the subject of meditation and can develop this understanding of the dhamma. 2) Cleanliness inside and out: Internal cleanliness is keeping the body clean. To develop this awareness, you must keep your body clean. . Inner cleanliness is essential for intellectual development. When the body is not clean, Trach Phap Giac Chi cannot develop. External cleanliness is keeping your house, room, and clothes clean. When seeing a neat and clean meditation room, the meditator's mind will be more calm, clear and wise. When the room is dirty, the meditator's mind is also dirty. Defilement not only does not help but also hinders the development of concentration and wisdom of the meditator. Thus, meditators need to keep clean inside and out to create opportunities for Trach Phap or wisdom to develop. 3) Balance of the senses (indriya): Yogis can develop wisdom by balancing the five senses. The five faculties here are faith, effort, mindfulness, concentration, and wisdom. Faith must be balanced with wisdom, effort must be balanced with concentration. It is especially important to keep vigilance and concentration in balance as these are the two basic faculties. When effort prevails over concentration, unhappiness arises. But when energy is weaker than concentration, drowsiness interferes. Therefore, meditators must know how to harmonize, not allowing any power to be too dominant or too weak. Faith and wisdom must also be balanced and harmonious. Too much faith will give birth to gullibility, and too much wisdom will give birth to thinking. Mindfulness plays the role of harmonizing these two pairs of energies. Mindfulness is always necessary. Mindfulness must be present at all times. The Buddha said, "Mindfulness is loved everywhere." More and more mindfulnessGood thing, mindfulness is never superfluous. Mindfulness is like seasoning food. In the East, for example, food requires salt. Food without salt is not delicious, so mindfulness is like salt in food. Mindfulness can also be compared to a prime minister who runs all the affairs assigned to him by the king. Of the five powers (faith, effort, mindfulness, concentration, and wisdom), mindfulness is the most necessary. 4) Stay away from people who don't understand the Dharma: You can't develop Tradition unless you stay away from people who don't understand the Dharma. Not understanding the Dhamma is not understanding the Buddha's teachings, not understanding the five aggregates, the twelve bases, the four elements, the four noble truths, etc. 5) Being close to good intellectuals: Being close to those who are wise understand the five aggregates, the twelve bases, the four elements, the four noble truths... to help you develop the dharma. 6) Deep meditation: You must first inquire and question the five aggregates, the twelve bases, the four elements, the four noble truths... and then meditate deeply on these learnings. You have to go over and over in your mind what you have studied and learned. By contemplating deeply on the five aggregates, the twelve bases, the four elements, the four noble truths... Your Dharma will be developed. 7) Focus your mind on the development of Tradition: You should always focus your mind on gaining wisdom, no matter where you are: walking, standing, sitting, lying down or doing whatever. Turn your mind to Trach Phap Giac Chi, to wisdom to let wisdom come to you. 3. Effort Effort (viriya) is the mental effort present every time you are mindful. Effort should not be too much or too little. When meditators focus on the object, mental effort is included. When there is no mental effort, it is not possible to keep the mind on the object. Effort must be present in all mental activities and at all times in noting the object. But one should not be too diligent nor too indulgent. Too much effort will produce restlessness, and too little effort will produce drowsiness. The characteristic of Effort is to aim for something. The function of effort is to strengthen the mental factors that arise with diligence. Diligence to support and help investigate the Dharma. The manifestation of diligence is not sinking, not falling. It is stated in the commentary that, once properly initiated, effort is the source of all success. No achievement can be achieved without effort [14] The commentary mentions eleven ways to generate diligence: 1) Meditate on the four evil paths (aapaaya): Remind yourself: If I don't diligently practice meditation and accumulate good karma, I will surely be reborn in the four evil paths and will suffer immensely.” Reflecting on the horrors of the four states of suffering keeps you from being lazy in your practice and makes you more diligent. 2) Reflecting on the benefits of diligence: You can reflect like this: "Thanks to diligent effort, many meditators have attained Arahantship. Arahantship cannot be attained by lazy, lazy people, so we have to work hard." 3) Meditation on the Way: You can think like this: The meditative path to liberation or insight meditation has been done. Passed by the Buddha, the Paccekabuddha and the diligent disciples of the Buddha. This is not the path of the lazy, so don't be lazy, but try to be diligent when walking on the path. 4) Grateful to the supporters: This means bhikkhus as well as meditators who receive the support of good faith. They should always be aware of this support. Good faith provides food as well as necessary supplies to monks and meditators with the expectation that what they offer will help diligent meditators in their practice. During a course of meditation, yogis are cared for by volunteers who take care of everything from food to health. The meditators should always keep these supports in mind. Only the diligent practice of meditators can show their gratitude to those who support them. The Buddha allowed the bhikkhu to receive food offerings while taking the bowl, and receiving the four items was for the purpose of helping the monks to have enough means to cultivate virtue, diligently walking on the path to liberation, not letting the bhikkhus live a lazy, lazy, leisurely vegetarian life. Therefore, in order to repay the kindness of those who support them, meditators should strive diligently to meditate. 5) Meditation on noble heritage: "Legacy" here means the legacy of the Buddha. Yogis should reflect as follows: "Indeed, how noble and great the legacy of the Buddha is." Lazy people cannot receive this precious inheritance. A lazy person is like a child who does not listen to his parents. Children who do not listen to their parents will lose the right to inherit the property. Likewise, the sluggard cannot receive the precious inheritance of the Dharma. Only those who diligently practice meditation can receive this precious inheritance. 6) Reflecting on the Buddha's grace and power: Muc Kien Lien and other great disciples attained supramundane teachings. Have I followed the path of these people? " 9) Stay away from lazy people: By staying away from lazy people, you will have more diligence in practicing the Dharma. 10) Make friends with diligent diligent people: Surround yourself with diligent people Students also become diligent. Diligence always strives to create good karma and is always diligent in meditation. the development of diligence, in any position, causes energy to arise 4. piiti means delight is the satisfaction of receiving something you like. In meditation practice, joy is the object that we like. However, we must distinguish the word piiti from the word sukha. Many people translate these two words equally and call it rapture, happiness, and joy. Actually sukha or "satisfaction" is related to the experiences of things that we have. Thus, "happiness" is to have a pleasing object and "happy" is to enjoy the gratification caused by holding on to that object. "Piiti" is being content with a fancy item that you receive. Thus, piiti belongs to the formation aggregate while sukha belongs to the feeling aggregate. So when you are aware that you are going to experience a pleasant thing or thing, you have joy, piiti. And when you actually have that thing, experience that thing, you have bliss, sukha. The characteristic of rapture is joy and satisfaction. The function of rapture is to make the body fresh and energetic. The manifestation of joy in meditators is lightness of joy. There are five kinds of joy: 1) Contempt: Makes goosebumps, hairs or feathers stand up. When you meditate and you feel joy, then a thrill of pleasure in your body followed by goose bumps, feathers or hair, especially the hair on the back of your neck, standing up, you have experienced this kind of joy. . 2) Moment of joy: Piti comes like a flash of lightning. Sometimes you experience this kind of rapture in your body like a flash of lightning. You feel very light, healthy and cool. For Easterners being cool is a good thing because the weather is very hot there. 3) Hai tides of joy: Joy fills your whole body as many times as the waves of the sea continuously crash against the shore. 4) Upper exaltation: This kind of rapture makes the body light and can fly into the air. There are stories of people who ascended into the air by virtue of their ascension. Nowadays when meditators experience this kind of exaltation during meditation, their bodies are lifted a little or moved to another place while maintaining their meditative posture. At times meditators may feel as if they are lifted off the ground. It is a manifestation of the ascension. 5) Rejoicing: This kind of rapture permeates the whole body like oil permeates a cotton ball. Yogis with this kind of rapture feel their whole body immersed in blissful bliss. Yogis can attain one or all of these five types of rapture during meditation. The Venerable Mahasi described joy, piiti, as follows: Pleasure will arise in five levels, beginning with disdain. When the mind is pure, the joy begins to appear and the meditator feels goosebumps, the limbs vibrate... and then the meditator feels a great happiness and elation. The body is full of pleasure and comfort. Under the influence of this type of rapture the meditator feels as if his whole body is lifted and sits on the ground, or as if his body is sitting on a cushion of air, or as if his body is floating. rise and fall. There are ten ways in which joy can arise: 1) Remembering the virtues of the Buddha: Joy can be developed by contemplating the qualities of the Buddha. Yogis think like this: "The Buddha is someone whose mind is completely pure. The Buddha is the one who knows everything there is to know". 2) Contemplation on the grace of the Dharma Jewel: This contemplation can be done by reflecting as follows: "The Dharma jewel was cleverly declared by the Buddha. The Dharma treasure is seen here and now." 3) Reflection remembering the virtues of the Sangha: The meditator must remember the virtues of the Sangha as follows: "The Sangha, disciples of the Buddha, walked on the right path. The Sangha, disciples of the Buddha, were on the right path. 4) Contemplating the purity of one's own discipline (siila): When your virtue and discipline are well maintained, you can reflect on the purity of your morality. This contemplation helps to arise. 5) Remember the giving of help (caaga) you have done: You can meditate on the giving of help that you have done in the past. This contemplation causes joy (piiti) to arise. 6) Thinking of the virtues of the gods and brahma: Yogis can also compare themselves to beings in the heavenly realms and say to themselves, "Those who keep the precepts are pure, have good qualities after their death. reborn in the heavens. These qualities are also present in me." Such contemplation causes joy to arise. 7) Thinking about peace and quiet: Peace and quiet here means the control of inner defilements. Joy also arises through contemplation as follows: "Inner defilements once eliminated through enlightenment will not appear for six or seventy years." The Book of Purification explains, peaceful and quiet here means Nirvana or the stillness from all suffering. According to which piiti or joy can be attained by contemplating the special characteristics of Nirvana, Nirvana is the noblest teaching, eliminating all delusion, eliminating craving for craving, eliminating all dependence. , ending the cycle of reincarnation, destroying craving. Nirvana is the cessation of thinking, the cessation. 8) Stay away from rude people: You can develop joy (piiti) by staying away from people who act rudely. 9) Close to elegant people: You can develop joy by being close to people whose gestures and actions are graceful. These people have fervent faith in the Buddha and have a gentle mind. 10) Meditate on suttas that help generate faith: Suttas that have the characteristic of generating faith in the Buddhadharma are the ones that should be read to increase one's faith. Through contemplation or reading these sutras, joy grows. 5. Relaxing Relaxation (passadhi) means quiet or calm, quiet. Peace of mind arises when feelings of fatigue or feelings of displeasure are overcome without any effort. When the meditator reaches a certain level of concentration, relaxation occurs. Then you will not feel tired, there will be no feeling of restlessness in your mind. You get this relaxation without any effort. The characteristic of relaxation is that the mind and mental factors are quiet and undisturbed. The function of relaxation is to eliminate chaos and agitation. Manifestations of relaxed awareness chi for meditators are the mind and mental factors are cool, not agitated. There are seven reasons for the development of mindfulness and relaxation: 1) Proper and nutritious food: Food should not be too delicious nor too bad, but must be full of nutrients and suitable for your body. In this category of suitable food we can mention suitable accommodation: there are not many flies, mosquitoes, ants, insects. 2) Good climate: Good climate helps you to meditate in peace. 3) Comfortable posture: A comfortable position helps you practice more easily. The above essentials do not mean that yogis must attach importance to food and posture. Good meditators can overcome all difficult situations while meditating. The commentary says: "The meditator is full of patience and energy and can endure any weather and any posture". The sub-commentary says: "Thanks to the three types of support mentioned above, the basis of a relaxed body can bring about mental relaxation and that is also the cause of relaxation of both body and mind." 4) Reflecting on karma is the inheritance of all beings: Means thinking according to the middle path. To think that the suffering and happiness that beings are receiving are causeless, that is an extreme. Assuming that the suffering and happiness that beings are receiving are created by God, that is the other extreme. You must avoid these two extremes. You must clearly understand that suffering and happiness are the results of your own karma. All beings who are suffering or happy are due to the karma they have accumulated in the past. Through such correct contemplation, meditators develop relaxation and enlightenment. 5) Stay away from impatient people: Staying away from impatient people, people who cause trouble for others, helps you develop peace of mind. Surrounding yourself with insecure people will make you insecure. And this goes against peace. 6) Close to a relaxed person: A relaxed person is someone who knows how to control and control the effects of his limbs, who knows how to control his actions. 7) Focus your mind on developing equanimity: If all your gestures and actions are directed towards stillness, then relaxation will arise. 6. Concentration (samaadhi) is the ability of the mind to stay on a main object. The characteristic of the samadhi chi is not wandering out. Concentration has the function of centralizing the facility, helping the centers to gather together. The manifestation of the samadhi chi is peaceful and quiet. The proximate cause of samadhi is usually rapture or comfort. When a meditator has a joyful mind, that is, joy or comfort, concentration develops. There are eleven causes that give rise to the factor of Concentration: 1) Internal and external cleanliness. (explained above) 2) Balance the faculties: (faith, effort, mindfulness, concentration, wisdom). (explained above) 3) Skilled in signs: It means being skilled in signs in kasina meditation subjects or some kind of marks in samadhi subjects, causing concentration levels to arise. 4) Support the mind when the mind is weak: When the mind is lazy due to lack of effort, it should be supported or encouraged by developing the three factors of enlightenment: the enlightenment factor of dharmadhatu, the factor of joyful enlightenment, and the factor of diligent enlightenment. 5) Peace of mind when the mind is too excited: When the mind is too excited or too active due to excessive effort, it is necessary to develop the three enlightenment factors: relaxation enlightenment factor, concentration enlightenment factor and equanimity enlightenment factor. 6) Encourage the mind to wither: When unable to concentrate the mind because the mind is weak and not clear, the meditator gets depressed, depressed, and incompetent. Then the meditator needs to encourage his mind. The mind can be stimulated by reciting the Buddha's Grace. The joy that arises from the recollection of this virtue can rejuvenate the mind. 7) Reflect with equanimity: When the meditation is going well, when the meditator does not feel drowsy, restless and depressed, the meditator should not disturb his mind by supporting or encouraging him. rate. Yogis should continue to meditate with equanimity like a skilled horseman who steers his horse smoothly without forcing or restraining the horse. 8) Avoid people without concentration: That is, avoid people with scattered minds, lack of concentration. 9) Near someone with concentration: A person with a concentrated mind is someone who has attained access concentration or absorption. 10) Contemplating freedom from the hindrances of the jhānas: Reflecting over and over on the tranquil aspects of the jhānas, such as: this is development, this is absorption , this is exiting meditation etc. 11) Focus your mind on developing concentration: Direct your mind on developing concentration. If all gestures and actions are directed towards the purpose of developing concentration, then the factor of enlightenment will arise. 7. Discharge discharge (upekhaa) sense chi also known as neutral. The characteristic of equanimity is to create a balance between mind and mental factors. Thanks to the equanimity factor, the mind and cetasikas fulfill their function, not being too dominant or not too weak. Thus the chi of equanimity has the function of preventing being too dominant or too weak because it keeps the mental factors from becoming sluggish or over-excited or restless. Because equanimity plays a role in preventing lack and excess, it does not favor or favor a single mental factor. Therefore the function of discharge is not inclined or favored. The manifestation of equanimity is the neutral nature. There are ten types of discharge mentioned in the Commentary. It is important for us to understand the meaning of the word equanimity in the Four Foundations of Mindfulness Sutra. [20] Equanimity in the seven enlightenment factors is not equanimity with the feeling of no sign (no suffering, no pleasure). When you have a sense of insignificance you have one kind of equanimity and when you have balance you have a different kind of equanimity. There are five ways to develop equanimity: 1) Have an equanimous attitude towards all sentient beings: When you have attachment or affection for a single being or a person, you will not have equanimity or neutrality. To develop equanimity you must have a non-attachment attitude towards all sentient beings. To do so you must reflect on the karma that is the inheritance of all sentient beings: "I was born here because of my own karma, because of the karma that I have accumulated in the past, and also because of this karma that I will leave this place. Who are the sentient beings that I have been attached to?" You can also think more highly: "In reality, no living beings exist, so who are we attached to?" 2) Must have an attitude of discharge towards inanimate objects: When you realize that you are attached to something, you can develop equanimity by thinking about the object's ownershiplessness or impermanence. Derelictness can be thought of as follows: "This thing will eventually grow old, decay, and will one day be thrown away." or think like this: "This thing cannot last long, it will be destroyed in a short time." It is contemplation on the temporary nature of things. 3) Stay away from people who are too attached: Stay away from two types of people: the first is the person who is too attached to living beings and other people, and the second is the person who is too attached to inanimate objects. People who are too attached to living beings can be divided into two types: lay people and monastics. Household people love their children, I'm sure. The monastic loves students and teachers. They are so attached to their children or students that they immediately respond to their needs and do not allow their favorite person to do anything. If someone told the person they were attached to do something, they would say, "He doesn't even do his job; if he had to do this he would be tired." For people who are too attached to things, when someone asks to borrow something, they will answer: "Even if I don't dare to use it, how can I lend it to you". To develop equanimity, meditators must avoid being around these people. 4) Being close to people who have equanimity towards living beings and inanimate things: Surrounding these people your equanimity will develop. 5) Focus on the development of equanimity: All actions are aimed at developing equanimity. When the seven enlightenment factors are present the meditator knows that they are present; when they are absent yogis know that they are absent. You also know that the cause of these factors is clear consciousness, and the reasons for which the seven factors of enlightenment are fully developed. This means that by attaining Arahant all seven factors of enlightenment are perfected. Therefore, when a meditator attains Arahantship he knows that by attaining Arahantship these seven factors are perfected. The yogi observes these factors as they arise internally, that is, arise within the meditator's mind. The meditator observes these factors as they arise externally, that is when the meditator thinks of the enlightenment factors in others, and sometimes the meditator can observe both internally and externally. Yogis see that there are only these factors, not beings, not people, not men and women. Yogis know in this way that they will live independently, independent of anything in the world. And again, bhikkhus, a bhikkhu contemplates in the dhamma the seven factors of enlightenment. As for the contemplation of dhammas in the dhamma, the sutras are listed in order: contemplating the five aggregates, contemplating the five hindrances, contemplating the twelve bases, and contemplating the seven factors of enlightenment. But in practice, whenever a dharma comes, meditators observe that dharma. E. The Four Noble Truths "Holy Truths" or "noble truths" are translated from the word Ariyasacca. Ariya means "holy" or "noble" and sacca means "god" or "truth". There are four noble truths or four noble truths. There are two interpretations of these four noble truths or noble truths: They are called "holy truths" or "noble truths". for this truth is experienced and understood by saints or noble beings. Saints or noble beings are those who have seen these truths and whose minds are free from defilements. Called "holy" or "noble" because these truths have been discovered by "saints" or "noble ones". "Saint" or "noble one" here is the Buddha, the noblest of the noble ones. These four noble truths Buddha did not create or create, but only discovered or discovered. These truths are always present but are obscured by the veil of ignorance. When the world without Buddha appeared, these four truths were forgotten. There have been many Buddhas born in the past, and it is only when a Buddha is born that these four truths are discovered and revealed. After the death of the Buddha and his immediate disciples, his Dhamma slowly disappeared and these four truths were obscured. A long time later, another Buddha was born, discovering and reopening these four truths or the four noble truths to the world. Another interpretation is that these four truths are called "noble truths" because one who understands them becomes "noble". One who understands or clearly sees these four truths, the mind is free from all afflictions. The insight or realization of these four truths implies nobility in an individual. Therefore this truth is called the noble truth or the truth that creates nobility. Another interpretation is that this truth is noble in itself. Noble here means true, not false or fabricated. The four noble truths are: 1. The Noble Truth of Suffering (The Truth of Suffering). 2. Noble truth about the cause of suffering (The Truth). 3. The noble truth about the end of suffering (Death of Suffering). 4. The noble truth about the path leading to the cessation of suffering (the Way). The characteristic of the first truth, the noble truth of suffering, is "suffering". Misery makes you miserable. So the characteristic of suffering is suffering. The function of misery is to burn you, to make you afflicted. The manifestation of suffering is an event or a happening. The second noble truth, the truth about the origin of suffering, is "craving". The characteristic of this truth is "cause". Its function is to prevent interruption, meaning that it continues to cause endless causes without any interruption. The manifestation of this second truth is hindrance or hindrance. The third truth, the truth about the cessation of suffering, i.e. Nirvana, has the characteristics of "peace" and "state of peace". The peace here is freedom from all afflictions: greed, hatred, delusion. The function of this third truth is that it is never lost, never decays or dies. The manifestation of the third truth is "no form", "no form", so you cannot use a word or shape to describe Nirvana. Nirvana has no characteristics, no symbols. Once King Milinda asked the Venerable Naagasena if he could use shape, age or size to describe Nirvana, and the answer was no.[21] The characteristic of the fourth noble truth or the path leading to the end of suffering is to provide "the means or the way to escape". The fourth truth has the function of eliminating defilements. Indeed, this truth consists of eight factors, present at the time of aspiration. At the time when the path-consciousness appears, defilements are eliminated. The manifestation of this truth for meditators is liberation from the cycle of rebirth. The first truth is called the Truth of Suffering, "dukkha". Dukkha means bad, worthless (du) and "empty" (kha). Something that is ugly, worthless and empty, without permanence, unhappiness and without nature is called suffering, dukkha. The second truth is called the Noble Truth, "samudaya". Aya means "cause" and udaya means "arising" and sam means "coordination with other conditions or causes". Craving that arises together with delusion, attachment, karma and other factors, supported by other causes, causes suffering (dukkha). Therefore, We call this second truth the cause of suffering or "collection", samudaya. The third truth is called the Noble Truth of Cessation, "dukkha nirodha". The prefix ni means "no" or "absence", and nodha means "prison". Thus dukkha nirodha means not being imprisoned in suffering, in samsara, in Nirvana, for being free from all rebirths. Nirvana is called dukkha nirodha because it is the cause or condition for the cessation of suffering. The fourth truth has a very long name: the path leading to the cessation of suffering, the Noble Truth, "dukkha nirodha gaaminii pattipadaa". It means "the way" or "the way" or "the way of practice" (patipadaa) that leads to the place (gaamini) "the cessation of suffering" (dukkha nirodha). Where dharmas arise, they cease there. There is not a single phenomenon that arises in one place and ceases in another. But these four noble truths take Nirvana or the cessation of suffering, as it arises, as the object of meditation. Therefore, this truth is the path leading to the cessation of suffering. The Buddha taught the four noble truths in the Four Foundations of Mindfulness Sutra as follows: Bhikkhus know as they really are, "this is suffering", they know as they really are, "this is the cause of suffering"; Bhikkhu khưu know as real "this is the end of suffering"; and the bhikkhu knows as it really is, 'this is the way leading to the cessation of suffering'. The passage above describes how meditators have come to know and realize the noble truth. "As it is" means to be as it is. You know as true or true according to the truth, according to the truth. You know as it really is or according to the truth that this is birth, this is old age, this is suffering, sadness, this is death, etc. You know as it really is, craving is the cause of suffering and Nirvana is the end of suffering and the Noble Eightfold Path is the path leading to the place of freedom from suffering. 1. Noble truth about suffering. The Buddha further explained the first truth as follows: And what, bhikkhus, is the noble truth about suffering? Birth is suffering, old age is suffering, death is suffering; worry, sorrow, grief, grief. mental suffering and mental breakdown is suffering; To be near what is disliked is suffering, to be far from what is desirable is suffering, not to attain what is desirable is suffering. In short, the five aggregates of clinging are suffering. The Dhammacakkappavattana, which records the Buddha's explanations in his first sermon, clearly explains the above passage. "Birth is suffering", because birth is the basis or basis of the subsequent sufferings that you have to endure throughout your life. " So aging is also the basis or basis of suffering and aging is also called "suffering". "Death is suffering". This is easy to understand. No one wants to die. "Anxiety and sorrow, nostalgia and lamentation, physical suffering, mental suffering, and mental breakdown are suffering." You've been through these things your whole life. Sometimes you are sad, sometimes you sob (to mourn is to cry out loud, to cry out loud). Sometimes the body aches, sometimes anger or frustration overwhelms your mind. Suffering mind is a kind of sorrow (domanassa) or painful feeling and frustration of anger (dosa). But in general they all belong to the yard group. "Near the dislike is suffering". Having to see what we don't want to see is suffering. Having to hear something that we don't want to hear is painful. Having to live with someone you don't like is painful. Being away from someone you love or from something you love is suffering. When someone you love dies or is temporarily away from you, you all suffer. "Not getting what you like is suffering." Not achieving what we like means not being able to hold, not master what we like. Most of us want something we don't have. We often wish, want things that we can't and never have; For example, we wish not to be depressed, not to be disappointed, not to suffer in body and mind, but these sufferings never end. We wish not to age, but this is an impossibility. Our desire to have things that we cannot have is also suffering. But remember that even getting something you love is painful. "Summary, 1) Dukkha dukkha (suffering) 2) Viparinaama dukkha (suffering) 3) Sankhaaradukkha (suffering) Dukkha dukkha: Dukkha in the ordinary sense is suffering in life. Translated as "suffering". That is physical suffering and mental suffering. For example, when a needle goes into your hand, you feel pain. That is dukkha dukkha or suffering; pain can be clearly seen and perceived. When you feel sad, regretful, or depressed, or feel unhappy, that is also common suffering or suffering. Viparinaama dukkha: "Suffering due to change". This kind of suffering depends on physical or mental pleasures and pleasures. Even pleasant feelings are dukkha because when they change, or go away they cause nostalgia and suffering. Thus, in this sense even pleasant sensations, bodily or mental pleasures, are dukkha. Sankhaara dukkha: "Suffering", suffering because of dependent origination. "Dependent-arising means created or caused by other things. Everything in the world is dependent-arising, so sankhaara dukkha created everything in the world. Here sankhaara dukkha includes feelings. indeterminate life and all the other conditions arising in the three worlds There is no time in your life that you can be free from this type of dukkha Why call the five aggregates of clinging suffering?A definition of dukkha is that which is impermanent also called dukkha.According to another definition of dukkha, pleasant feeling, painful feeling, no feeling and all things are impermanent Because everything is impermanent, everything is dukkha. But what is impermanence? What has a beginning must have an end. Once there is arising, there must be cessation. When something is born and then passes away, If it appears and then disappears, the object is impermanent. That thing has been dominated, oppressed by the coming and going every moment, so that thing is impermanent. What is oppressed, forced, is dukkha. What has a beginning and an end is impermanent. What is impermanent is dukkha. The word dukkha is often translated as "suffering", but the term "suffering" is too restrictive. That is a common definition of the word dukkha. In fact, the word dukkha includes all that is impermanent, that has a beginning and an end. Even when you are enjoying something, like eating good food or watching a good movie, or enjoying some sensual pleasure, you are actually suffering, because pleasure and The pleasure you are enjoying doesn't last, it has a beginning and an end. The joy that has just arisen disappears immediately, so it is impermanent. And because it is impermanent, it is dukkha. Many authors suggest to leave the word dukkha as it is and not translate it because there is no word that can fully translate the meaning of the word dukkha. In declaring the four noble truths, the Buddha showed only the reality of the world and that everything in this life is suffering. Many people expressed dissatisfaction with Buddhism because they think Buddhism lives in suffering. They think Buddhism teaches pessimism. Actually, to say that everything in the world is dukkha is not pessimistic, because it is the truth. All are dukkha. We cannot accuse a physician of being pessimistic when he carefully examines a patient and says that he is ill. It is not pessimism but practical and necessary; Because the doctor really knows the patient's condition, the doctor can determine the treatment method. If the Buddha only talked about dukkha, he could be accused of teaching pessimistic things. But the Buddha finds the cause of our suffering and gives us hope by declaring that there is an end to suffering, just as a doctor after examining the pulse knows the condition and informs the patient that disease can be treated. Not only did the Buddha tell us that there was an end to suffering, but he also showed us the way to the end of suffering. That is, there is a method, there is a way, there is a practice to get rid of suffering. Therefore, the message of the four noble truths or the four noble truths is not pessimistic but realistic. The Buddha pointed out that in the cessation of suffering there is peace, tranquility and wisdom. The sentence "In short, the five aggregates of clinging are suffering" must be understood in the above sense. The five aggregates of clinging are both conditioned and conditioned. Such, The five aggregates whose beginning and end are impermanent. Because they are impermanent, they are suffering. The Buddha spoke of the truth of suffering by defining it as follows: Now what is birth? The birth of a being depends on the gender of beings, their birth, their origin, their conception, their existence, the emergence of the aggregates, the acquisition of the senses; This, bhikkhus, is called birth. "The birth of a living being depends on the precepts of sentient beings", means the birth of beings in the human world or in the heavenly realms or in the realms of animals, hungry ghosts, etc.. appearance of the aggregates", that is, the arising of the aggregates at birth. "Acquisition of the senses", means the arising of several senses at birth. And behold, bhikkhus, what is old? The aging of a being depends on the gender of the being; their aging, decay, tooth loss, graying of hair, wrinkling of the skin, deterioration of health, deterioration of the senses, bhikkhus, such is old age. In the Atthasaalinii it is said that aging cannot be seen. What you see is only the result of old age, such as teeth falling out, gray hair, weakened body... From consequences such as falling teeth, we see that their cause is old age. Thus aging is here described by the recognition of its consequences.[22] And what, bhikkhus, is death? The departure and disappearance of beings from the precepts in which they live; decay, disappearance, dying, death, the complete cessation of life, the cessation of the five aggregates, the disposing of the corpse, the decay of the faculties that control life, monks. khưu, such is death. When describing and explaining death, the Buddha used many examples and used many synonyms so that the listener, if not understanding the first explanation, can understand the second or third explanation. . That's how the Buddha explained words, especially in the Abhidhamma where many synonyms are used to mean the same thing. And behold, bhikkhus, what is anxiety? Those who experience one loss or another, who experience this or that suffering, repentance, sorrow, grief, inner sorrow, bhikkhus, thus called anxiety. Anxiety is a painful feeling present in the two types of citta associated with anger. And behold, bhikkhus, what is grief and lamentation? Those who experience one loss or another, The encounter with this or that suffering, lamentation, tragedy and lamentation, a state of tragedy and lamentation, this is what, bhikkhus, is called lamentation. If you feel upset at first, you can complain out loud. You cry out loud and this loud crying is called "wailing". Crying is a chaotic sound or voice created by the mind. And behold, bhikkhus, what is the suffering body? Bodily suffering and bodily displeasure; This is what is called bodily suffering, the unpleasure of bodily contact, bhikkhus. Body suffering is a painful feeling related to the body. When you hit the body with something, you will feel this kind of suffering. It is a feeling that accompanies a type of body-consciousness that arises simultaneously with pain. And behold, bhikkhus, what is suffering? Mental distress and mental displeasure, This is called mental suffering and unpleasantness, bhikkhus. Pain or suffering is a painful feeling present in the types of consciousness associated with anger (dosa). When you investigate the suffering citta, you will see that this feeling is similar to the types of citta that arise with anger. And behold, bhikkhus, what is sorrow? Those who experience this or that loss, experience this or that suffering, the despair, the sorrow, the state of being in distress, the state of the sentient being Grief, bhikkhus, is thus called sorrow. Grief is a type of anger (dosa) present in the two types of citta that accompanies painful feeling. The difference between worry and sorrow, resentment and lamentation, is mentioned by the book of Thanh Tinh Dao as follows: -- Worry and anxiety are like oil cooked in a pan over a small fire. Grief and mourning are like boiling oil spilling out of a pot when the fire is too strong. Sorrow is the oil remaining in the pan after the oil has boiled out and can no longer flow out, cooking until the oil is completely dry.[23] And what is it, bhikkhus, to be near what one does not like? here, anything that is not lovable, unsatisfactory, unpleasant (refreshing), sight, sound, smell, taste and touch or anything that we want them to lose, want them to be lost. damage, want them to be uncomfortable, want them to avoid unhappiness, but we have to live with them, interact with them, love them, and mingle with them. Such, bhikkhus, is close to what we do not like. And what, bhikkhus, is far from one's own liking? here, whatever is lovely, likable, likable, form, sound, smell, taste, touch; or those whom we want to give them peace, want to give them benefit, want to give them comfort, want to keep them away from misfortune, parents, brothers, sisters, friends, friends , colleagues, close relatives, distant relatives; those who can't live close to me, can't come to me, can't be close to me, don't mix with me. This, bhikkhus, is suffering from being separated from what one likes. And what, bhikkhus, is not getting what one wants. Under the influence of birth, the following desires may arise: "May I not be dominated by birth, may I not go to rebirth", but in fact these are not only due to wish but achieved. . Such is the suffering of not getting what we desire. Being dominated by old age can give rise to the wish: "May I not be ruled by old age". But in fact, these things are not only due to wish but also. That is not getting what we want, and that is also suffering. Being dominated by illness can give rise to the wish: "May I be free from sickness". But in fact, these things are not only due to wish but also. That is not getting what we want, and that is also suffering. Being dominated by death can give rise to the wish: "May I not be ruled by death". But in fact, these things are not only due to wish but also. That is not getting what we want, and that is also suffering. Suffering from anxiety, depression, crying, suffering, Overwhelming mental suffering and sorrow can give rise to the wish: "May I be free from anxiety, sorrow, lamentation, bodily pain, mental pain, and grief." But in fact, these things are not only due to wish but also. That is not getting what we want, and that is also suffering. "Not getting what you want" means not getting what you can't get. Every time you wish that you are not ruled by birth, by old age, by pain, etc. suffering. And, bhikkhus, "In a nutshell, what are the five aggregates of clinging that are suffering?". These are the aggregate of form clinging, the aggregate of feeling clinging, the aggregate of perception clinging, the aggregate of formations clinging to, and the aggregate of consciousness clinging to. They are called, bhikkhus, 'in short, the five aggregates of clinging are suffering'. The noble truth of suffering has been explained in detail in this sutra. The last exposition is the most important because it covers all things in the world. It helps you to understand the first noble truth with a profound level of analysis. When explaining the sentence: "Not getting what you want" is also suffering, the commentator wants to say that desires about what we cannot achieve, what we cannot obtain. is suffering, so it belongs to the first truth. In this very sutra, it is explained that the desire for form, sound, smell, taste, touch, and dharma itself is craving, so it belongs to the second truth. The Venerable Master Mahasi taught that: "Craving has been accumulated in past lives, and craving as the source of the five aggregates in succeeding lives lies in the second truth. It is craving for what we have not achieved, is craving for the five aggregates in subsequent lives." 2. The Noble Truth of the Cause of Suffering The Buddha explained the second truth as follows: And what, bhikkhus, is the noble truth about the cause of suffering? It is craving that gives rise to new life and, filled with pleasure and sensual pleasures, is always seeking a new pleasure here and there, longing for sensual pleasures, longing for an eternal life. The longing (craving) of the desire to no longer have life (the craving for non-being). In the first sermon the Buddha also explained this second truth. Buddhism is the only religion that clearly states that craving is the source of suffering and the source of life. Buddhism does not accept creation or creator as the source of suffering. Indeed, Buddhism does not accept the existence of a creator. This statement, when it was first announced, shocked everyone. Craving is a moving, carrying force. If you have absolutely no craving then you will not be reborn. For example, when you want to go to Washington, you will go and go there, because you have a desire. When you don't want to go there, you can't get there. In the same way, when you have craving for the present life, your craving will bring about rebirth. That is why it is said that craving produces new rebirth. Even doing good with the intention of a better rebirth keeps you in the cycle of rebirth. Craving is "identified" (sahaagata) with pleasure and sensuality. So in reality craving is nothing but craving and lust. " clinging to a new life. The commentaries refer to four types of craving: 1) Craving for the sense-sphere: beings born in the sense-sphere, clinging to it, and wishing to be reborn in the human and lower celestial realms. deva). 2) Craving arises with the view of permanence, the notion that sentient beings and the world exist forever. It is the belief that there is an eternal entity that passes from life to life, purifies itself through many lives, and returns to merge with the great self of the universe. The craving that accompanies such belief is called craving, and craving in this case is having the view of a life, an eternal existence. 3) Craving, attachment to the existence of two types of brahma: brahma in the realm of form and brahma in the realm of formless. 4) Attachment to the jhānas: When meditators attain certain jhānas they will become attached to these jhānas. - The craving for non-being: The craving for non-being arises with the cessation of view. Some people believe that there is only this one life, nothing arises after this life ends. Thus there is no rebirth and sentient beings are completely annihilated at the time of death. This type of belief is "annihilation". The craving that accompanies the cessation of view is called the craving for non-being. Whatever kind of craving causes new rebirth. Simply put, they are craving and lust, and craving leads to pleasure in this or that life. It is this craving that is the source or cause of suffering. There are other causes like ignorance which also cause suffering. But craving is listed alone as the source of suffering because it is the particular cause of suffering. It causes suffering with the help of other causes. The Buddha taught us the basics of this type of craving in full detail. And where, bhikkhus, is this craving born, and where does it reside when it is abiding? Whatever in the world is a lovely, desirable thing, this craving arises there when it arises, and when it dwells, it dwells there. Here, "arising" means first arising, "abiding" means repeated arising. Or, according to the sub-commentary, "arising" also means arising or occurring in the mind and "dwelling" means lying dormant or latent in the mind. There are three levels of defilements: - latent or latent defilements, - arisen defilements, and - active defilements. When you are not angry or upset with anyone, so-called anger is absent from you. But the ability to anger is still present in you in a latent state. When there is a cause, you are angry. Anger arises in the mind and then comes to the surface. Before, anger was not present in your mind, but now, when you are angry, anger is really present. It is the defilement that has passed from the latent stage to the stage of arising, and the next stage is the eruption of action. When the defilements have entered this stage, the defilements are no longer in the mind, but jump out through action. Then you can fight, you can beat and you can kill people. The stage of defilements that manifest through action is the grossest stage of anger. here "abiding" belongs to the first stage of defilement, that is the latent stage, and "arising" is to the second stage of defilement. For beautiful things, lovely, this kind of defilement arises and repeats itself over and over again; or it is latent in those lovely things and revolts depending on them. And what in the world are lovely lovable things? The eye in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Ears in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. The nose in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The tongue in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The body in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The mind in the world is a lovely, lovable thing. That craving, when they arise they arise there and when they dwell there they dwell [24] Eyes, ears, nose, tongue, body and mind can be lovely, endearing things and you can get attached and attached to them. they should arise and dwell in your mind. Forms, sounds, smells, tastes or tactile objects and objects of mind (forms, sounds, smells, tastes, tactile objects, and dharmas) are lovely, endearing things. When you are attached to them, craving arises and resides in your mind Eye-consciousness, ear-consciousness, tongue-consciousness, tongue-consciousness, body-consciousness, and consciousness in the world are all lovely and endearing things. "Eye-consciousness" means perception from the eye, also known as seeing consciousness. The other consciousnesses are similarly understood. Eye-contact, ear-contact, tongue-contact, tongue-contact, body-contact, and mind-contact in the world are all lovely and endearing things. "Touch Labels" that is, the mental contact arises when the visible object, the eye, and the eye-consciousness combine. Eye contact is a mental factor. Eye feeling, ear feeling, billion feeling, real life feeling, body feeling, and mind feeling in the world are all lovely and endearing things Depending on and parallel to contact, feeling arises. Eye-perception, ear-perception, thought-perception, truth-perception, body-perception, and thought in the world are all lovely and endearing things. Along with eye-consciousness etc.. that thought also arise. Thought (sa~n~na) has created a sign or image or sign, is a condition for recognizing that "it is it", like a carpenter making a mark on wood so that when used, the log can be recognized that I have marked. When you see an object you note "this is a man, this is a woman" or "this is beautiful" perception arises in you. Attention related to form, sound, smell, taste, Touch and dharma are lovely, endearing things. "Intention" is something that we want, intentionally do. The intention is also a mental factor. It fulfills its own function and that of other mental factors. Love of form, love of sound, love of scent, love of taste, love of touch, and love of Dharma are lovely and endearing things. "Craving for form" or "craving for form", "craving for sound" or "craving for sound".... is the result of other kinds of craving. Love, love... is the first noble truth (suffering). Craving arising from this craving is the second noble truth (the noble truth). When you begin to know that you have craving for form, love for love... then you understand the first truth. When you begin to know that this craving for form, craving, etc. has caused another kind of craving, you understand the second truth. Visions or thoughts related to form, sound, smell, taste, touch, and dhamma are lovely things, estimable. "Range", range here means directing the mind to the object. Application here must be understood in the sense of "vitakka" in Abhidhamma, it is a mental factor. The four or delusional thoughts related to form, sound, smell, taste, touch, and dhamma are lovely and endearing things. "Four" (vicaara) according to Abhidhamma means placing the mind on an object which is also a mental factor. The difference between vitakka and vicaara is explained in the Visuddhimagga as follows: vitakka is the first contact of the mind with an object, having a character both gross and primitive, like hitting a blow. bell. Vicaara is the action that keeps the mind on the bell in the sense that this action is subtle with the distinctive characteristic of constant pressure, like the sound of a bell. [25] All of the above elements are lovable and endearing. They are objects of craving. Craving depends on them to arise and abide. 3. The Noble Truth of the End of Suffering The third truth, also known as the cessation of suffering, is the truth about the cessation of suffering, commonly known as Nibbana (nibbaana). The Buddha described the third noble truth as follows: It is completely extinguished, by eliminating, eliminating, or discarding or liberated from and not attached to this very craving. The noble truth of the cessation of suffering means complete cessation by eliminating craving as described in the second noble truth. "Completely extinguished by exclusion" is translated from the Paa.li sentence: Asesa-viraaga-nirodha. This Paa.li sentence can be translated in another way, such as: "Completely extinguishing and completely eliminating that very craving". That is, the noble truth of the cessation of suffering or Nirvana is the extinction or elimination of craving. The third truth or cessation is like a kind of tool to get rid of craving. When meditators realize the truth or enlightenment, their mind arises a kind of consciousness called "dao-citta". The Tao-mind takes Nirvana or the cessation of suffering as its object and has the function of eliminating craving or defilements in the mind. How does the Taoist mind eliminate defilements? Does the aspiration mind eliminate past defilements? If so, it won't work. It does not eliminate anything, because by the time there is aspiration consciousness, defilements are already absent. Does the aspiration mind eliminate future defilements? If so, then the path-consciousness will have no effect, because at the time of the aspiration-consciousness, future defilements are not present. So, is the path of the mind to eliminate defilements in the present? If so, we can say that the path-consciousness is accompanied by defilements. But according to Abhidhamma, wholesome and unwholesome cittas cannot arise at the same time, so path citta and afflictions cannot arise together. It can also be argued that the defilements arise not with any kind of citta. But there is no such thing as a present defilement that is not associated with a mind. Therefore, we cannot say that the aspiration mind eliminates defilements in the present. Thus, in short, it seems that it can be said that the aspiration mind does not eliminate anything. So what has the religion eliminated? According to commentators, defilements "are the soil for cultivation" and this ground has been eliminated by aspiration. "Earth" here means the five aggregates of the three worlds, the object of vipassana meditation. "Land for planting" means that defilements can arise with respect to these five aggregates. The defilements that are eliminated by aspiration are neither in the past, nor in the future, nor in the present. What the aspiration mind excludes is the latent defilement or its potential to arise. You have defilements, but defilements are not always present in your mind. Because latent defilements arise in your mind only when conditioned, you can say that you have these defilements even though they are not present at the moment. You certainly have this kind of latent defilements and can eliminate the possibility of their arising. Let's take the example of a mango tree to understand more about the elimination of defilements. If you don't want the mango tree to bear fruit, you don't have to eliminate their fruit in the past, in the present or in the future that you have to use chemical drugs to eliminate the possibility of future fruiting of the mango tree. Likewise, it is not the elimination of past, present or future defilements, but the possibility of the arising of future defilements. At the time of the path-consciousness, the latent defilements or the possibility of their arising are destroyed, and the aspiration-consciousness with the cessation of suffering or Nibbana as its subject[26] The Third Noble Truth or Nibbaana is very difficult. interpret because Nirvana does not belong to this world. Because we are used to living in this world, seeing things from a worldly perspective, it is difficult to understand Nirvana. Nirvana is completely different from what we know or have ever experienced. The story of the turtle leaving the water to play on land and returning to meet the fish gives us some insight into the difficulty of understanding Nirvana. Turtles go to the mainland to play and come back to meet fish. The fish asked the turtle where to go, and the turtle replied: - I just walked on land. Fish asked: - Do you swim on land? Turtle replied: - No, I walk on land. Fish cannot understand what is land because fish have never had such experience. The fish thinks that the land must be some kind of liquid it can swim in. Likewise, Nirvana is different from what we normally live and what we have or we experience in this world. It is difficult to understand or to describe Nirvana. Because Nibbana is the exact opposite of worldly conditions, it is often described in negative terms such as: cessation of suffering, no dependent origination, no sign, no birth, no aging, no pain, not death. Most are expressed in negative words; because it is difficult to describe in definite words. For example, someone tells you to describe what health is. How do you describe? Could you say it is the absence of sickness, of sickness? Although we use negative form to describe Nirvana, this does not mean that Nirvana is negative. Nirvana is neither negative nor definite because it does not exist. Only that which exists has negation or affirmation. Nirvana is neither a state nor a state or condition of the mind for a particular time, nor a place or place or realm. You simply cannot describe Nirvana. Nirvana just means extinguishing defilements and ending suffering. Many people ask if there is happiness in Nirvana? This question is also irrelevant because it presupposes that Nirvana is a place or existence or state of mind. Since Nirvana is not a place or an existence or a state of mind, you cannot say there is suffering or happiness in Nibbana. Nirvana is the absence of suffering and the absence of defilements. In addition, Nirvana is not the result of the path leading to it. Only the realization or attainment of Nirvana is the result of the path. That is the result of Vipassana meditation. If Nirvana is the result of something, then Nirvana must have a beginning and an end. If there is a beginning and an end, then Nirvana is not eternal and is not true happiness. Nirvana is not the result of the path just as the city is not the result of the path, But if you want to get to the city, you have to use the road. Enlightenment or Nirvana is the result of the practice of Vipassana meditation. Nirvana cannot be said to be the result of anything. Nor can it be said that Nirvana is having shape, color, size or age. Let us recall the questions that King Milinda asked Venerable Naagasena in the previous chapter. The Venerable Master said: "There is nothing to compare, great king, cannot use examples or reasoning, or what causes or methods to show clearly the shape, the pattern. , age or size of Nirvana".[27] You cannot say Nirvana is bright or dim, round or square, big or small or whatever. Such words cannot be used to describe Nirvana. The eleventh sutta in the School of Sutras and the forty-ninth in the Middle Schools describes Nibbāna as Sabbatopabha. Philosophers have interpreted the term as "illuminating everywhere". However, it is not possible to take such a literal meaning. Nirvana is called "illumination", because it is not polluted by defilements. The Venerable Mahasi explained as follows: Form or matter can be polluted by dust. Names like mind kings or mental factors can be associated with greed, hatred, delusion... so they can be polluted. Even kusala cittas are polluted when greed, hatred, and delusion precede or follow them. Whereas Nirvana cannot come into contact with any pollution so it is completely pure. That is the meaning of Nirvana that has been called by commentators to "illuminate everywhere". Many people rely on the interpretation of the commentary that Nirvana is a very bright light, but light is matter or "form". (and there is no matter in Nirvana and Nirvana itself is not matter) and so the commentators' explanation goes against the Buddha's teaching. It can only be explained that only cessation can shine everywhere because it is completely free from all the defilements of conditioned dharmas (practice or conditioned dharmas).[28] The Buddha described Nibbāna, in the first sutta spoken previously, as follows: Nirvana is known (by the wisdom of the holy path) not visible (with the naked eye). It has no limit (birth, death or whatever after it is present), it is clear everywhere. There is no water element, no earth element, no fire element, no wind element. there is no long, no short, no small, no big, no beautiful, no ugly. There body and mind both cease. With the cessation of mind-consciousness (Arahant's karmic and death-consciousness) all that (body-mind or nama-rupa) ceases. There should be no mistaken impression that Nirvana is expressed only in a negative form. Nirvana is also expressed in a definite form too, such as: Truth, the other shore, invisible, eternal, good, safe, wondrous, intact, pure, pure, island, place abiding, supreme bliss, etc.. [29] It should be understood that, although Nibbana cannot be fully described, although it must not exist in the sense that there must be three stages of existence. : birth, abiding, passing away, but Nirvana is real. Nirvana consists in the cessation of craving, the cessation of defilements, and the cessation of suffering. When describing the third truth the Buddha taught: "It is the complete extinction of craving". Thus the Buddha described the cessation of suffering as the cessation of craving. Suffering ends with the cessation of craving. Commentators say that the Buddha had the attitude of a lion. The lion directs his strength to the shooter, not to the arrow; Likewise, the Buddha confronts the cause, not the effect. In teaching the cessation of suffering the Buddha confronted the cause. When the cause ceases, the effect (suffering) also ceases. Thus, in order to eradicate suffering, you must eliminate craving.[30.] Although Nirvana, according to the characteristic of peace or peace, is only one. But we can talk about two kinds of Nirvana: Nirvana with no residue and Nirvana with no residue. Sa-upaadisasena nibbaana is Nirvana without the five aggregates, and Anupaadisesa nibbaana is Nirvana without the five aggregates. An Arahant has ended all defilements, but an Arahant still has body and mind, and this body-mind is the result of past karma. Therefore, the Nirvana realized by the Arahants while they were still alive is called Nirvana because the five aggregates are still present. When the Arahant dies, the remaining five aggregates, which are suffering, cease to exist. The cessation of suffering at the time of death of the Arahant is called Nirvana without residue, that is, Nirvana without the five aggregates. Nirvana is also known as "kilesa parinibbaana" or "defilement nirvana", meaning the complete cessation of defilements, and Nirvana without residue is called "khanda parinibbaana" or "five aggregates of nirvana" that is, to completely eradicate the five aggregates. While alive, the Arahant experiences the afflictions of Nirvana and when he dies, the five aggregates of Nirvana. The Buddha also explained when craving is eliminated and when craving ceases. He used the following similar words to explain the second truth: And behold, bhikkhus, where does this craving come to an end, and where does this craving come to an end? Whatever is in the world is lovable, endearing, this craving, when it is eliminated, is eliminated there, when it is destroyed, it ceases there. When craving arises, it arises on the desirable things in the world, and when craving is eliminated and eliminated, it is also eliminated and destroyed on the very object of craving. It is the craving for lovable things that is eliminated and extinguished. The lovely, lovable things mentioned here are also when it ceases, it ceases there. When craving arises, it arises on the desirable things in the world, and when craving is eliminated and eliminated, it is also eliminated and destroyed on the very object of craving. It is the craving for lovable things that is eliminated and extinguished. The lovely, lovable things mentioned here are also when it ceases, it ceases there. When craving arises, it arises on the desirable things in the world, and when craving is eliminated and eliminated, it is also eliminated and destroyed on the very object of craving. It is the craving for lovable things that is eliminated and extinguished. The lovely, lovable things mentioned here are alsoare lovely, lovable things mentioned in the passage about the second noble truth, such as eyes, ears, nose, tongue, etc.. 4. The Noble Eightfold Path The last noble truth is the higher truth. on the path leading to the cessation of suffering. It is the Eightfold Path or Middle Way of the Buddha. And what, bhikkhus, is the Noble Truth that leads to the cessation of suffering? That is the Noble Eightfold Path i.e. Right View, Right Thought or Right Direction of Mind, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Right View And what, bhikkhus, is Right View? Knowledge of suffering, knowledge of the cause of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering, bhikkhus, this is called Right View. Here, Right View means direct knowledge of the Four Noble Truths gained through practice. There are also other types of Right View, that is to know that sentient beings have karma and its effects, and to directly understand the three qualities of conditioned things. Right Thought And what, bhikkhus, is Right Thought? Ly sexual thought, thought hate, thought harm. This, bhikkhus, is Right Thought. "Separation of sensuality", is contemplating renunciation, becoming a bhikkhu or hermit who practices meditation in order to attain jhaana, path, and fruition. "Criticism of thought" is to have loving-kindness thoughts. When you practice loving-kindness meditation, this Right Thought will emerge in your mind. "Depending on thought" is having a compassionate mind. When you meditate on compassion you "may all beings be free from sorrow..." then this kind of Right Thought will pervade your mind. The Pure Land Path explains Right Thought as: "directing the mind to Nirvana". According to the sublime Dharma, Right Thought is the mental factor "seeking" (vitakka) which means starting to impose the mind on the object. With the help of vitakka, object-oriented mind causes Right Thought to arise; Therefore, although it is translated as Right Thought, it does not mean thinking but directing the mind to the object of meditation. We can translate Sammaa sa"mkappa as Right Thought or Right Direction, depending on the situation. Right Speech Right Speech is not lying, not speaking harshly, not saying bad words, not saying useless words. It is to speak untruthful words. To slander is to bring the story of one person to another, and to tell the story of the other to this person, causing them to divide. insults, curses, taunts. And useless speech is to say words that have no benefit and have no meaning at all. Self-restraint, not saying the above four wrong language is called Right Speech. When you avoid the above wrong speech, Right Speech will be present in you. Right Action Do not kill, do not steal, do not commit adultery. Thus Right Action is to abstain from the three evil actions of the body. Right Livelihood Right Livelihood is described in the Four Foundations of Mindfulness Sutra as follows: Here, bhikkhus, a noble disciple, having abandoned wrong livelihood, lives Right Livelihood. The Buddha said the following five occupations are evil: 1) Trade in weapons 2) Trafficking in people 3) Trade in meat 4) Trade in alcohol 5) Trade in poison [31] Avoid doing the above occupations and doing honest work is Chanh Mng. A true Buddhist must abstain from the above unwholesome occupations. Right Livelihood also means not committing four wrong speeches and three wrong actions in life. The three elements: Right Speech, Right Action, Right Livelihood are called vitati which means self-control, belongs to the Gender group. There are three types of self-restraint: Self-control due to chance, self-control due to precepts, and self-control due to complete exclusion. Sometimes a person who doesn't keep the precepts but encounters a situation where he can do something wrong, he refrains from doing that wrong thing. They think for themselves about their reputation, age and experience, so they advise themselves: "I shouldn't do that, it's not suitable for me". Such self-control is opportunistic self-control. Sometimes a person keeps the precepts, meditates, and then encounters a situation where he may do something wrong, he remembers the precepts he has taken, and he refrains from doing that mistake. It is self-discipline due to precepts. But when self-restraint has been fully exercised by removing all defilements from entering the holy path (ariya magga), it is called self-restraint due to complete exclusion. In At thasaalinii tells two stories of self-restraint by chance and self-restraint by discipline: In Ceylon there was a layman named Cakkana. When she was young, Cakkana's mother suffered from an illness that doctors forced her to eat fresh rabbit meat. The older brother told Cakkana to go to the field to catch rabbits. Cakkana went straight to the field. A rabbit eating Cakkana quickly ran away and stuck to a vines, screaming in fear. Cakkana followed the call and caught the rabbit. Holding the rabbit in his hand, Cakkana thought: "I have medicine for my mother". But Cakkana thought, "It is not a good way to take the life of another being to save your mother's life". So Cakkana let go of the rabbit and said, "Rabbit, let's go eat grass and drink freely with the other friends in the forest". Returning home empty-handed, Cakkana met him. The brother asked: - Can you catch the rabbit? Cakkana narrated everything. The older brother scolded the boy, but Cakkana still did not get angry. Cakkana approached her mother with sincerity and said, "Since I was born, I have not killed a single living thing. With this sincere prayer, I pray for your healing." Due to the power of that honest word, Cakkana's mother recovered from her illness. The second story is about a layman who lived on Mount Uttara-vaddhamara. After asking for precepts from the elder Pingalabuddharakhita at Ambariya temple, lay people went to work in the fields. He took care of plowing his fields. That afternoon, after eating, he lay down to rest. When he woke up, the cow was nowhere to be found, so he ran to find it. He entered Uttaravaddhhamra mountain when he was entangled by a python. With the ax in hand, he thought, "I will cut off the head of the python with this sharp ax". But he thought again: "I just asked for precepts this morning, I shouldn't have that killing thought". After thinking three times, he said to himself: "I must keep the precepts and die". Afraid to still hold the ax in his hand, when it hurt too much, he might change his mind, so he threw the ax far away. At that moment, python loosens himself and crawls away. Right Effort Right Effort is to try to eliminate the bad things that have happened, to try to prevent bad things from happening, to try to do good things that have been done in the past. , try to do good deeds that have not yet been. How to get rid of the unwholesome things that have arisen? In fact, they have arisen and passed away. So how to understand the sentence: "eliminating the unwholesome things that have arisen"? This sentence means to get rid of the unwholesome things that you have had in the past. When you remember the unwholesome things you have done, you create new unwholesome things because when you think of the unwholesome things you have done, you remember with regret, Repentance but repentance is also an unwholesome mind. Repentance not only makes you miserable but also increases your unwholesomeness. Therefore, the best way is to promise yourself not to do such unwholesome things in the future and forget all the unwholesome actions of the past. Those are the things that the Buddha taught when he said: Now, householders, students must have faith in the teacher and reflect: In many ways the Buddha has reprimanded, severely rebuked the killing. birth. He further taught: "Be self-restraint, do not kill", but there have been sentient beings who have been killed many times by me. That is a bad deed, a bad deed. However, if one regrets what has been done (killing), then this evil deed has already been done and cannot be undone." So, think about eliminating killing and killing yourself in the future. Thus, that person has avoided evil actions.[33] The most perfect method for getting rid of past unwholesome states or karma is to practice Vipassana Meditation and become an Arahant. The Buddha said to Venerable Angulimala, who was a former robber and murderer but later became an Arahant: "Whoever did evil before, now does good, he is like the moon coming out of a dark cloud. shines a shimmering light on the dark world".[34] Mindfulness Mindfulness includes in the four foundations of Mindfulness in the Four Foundations of Mindfulness: mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of the Dharma. Right Concentration The Buddha took four levels of meditation to show Right Concentration. Although the four jhānas belong to serenity meditation, these four jhānas can also form the basis of vipassana meditation. For those who choose solitude meditation as the path to enlightenment, that is, first attaining solitude jhānas and then switching to Vipassana meditation, these jhānas can be chosen as subjects for Vipassana meditation. Killing and thus the quiet jhānas became the basis for Vipassana meditation. However, it should also be understood here that "moment of concentration" is Right Concentration because without the moment of concentration there would be neither Vipassana meditation nor enlightenment. "Moment of concentration" can be obtained when the meditator keeps the mind on the object for a short time, for example a few moments. When the meditator can keep his mind on the object longer, from about five to ten minutes to half an hour, the meditator has temporary concentration. At that time the meditator had very little distraction and even if he did, he could immediately eliminate it. In this Sutta of the Four Foundations of Mindfulness, as in many others, Right Concentration is described as consisting of four stages of concentration. What, bhikkhus, is right concentration? Here, bhikkhus, a bhikkhu is completely detached from sensual pleasures, completely detached from unwholesome dhammas, attaining and remaining in the first jhāna, accompanied by volition, volition, joy, and bliss arising from seclusion. Abandoning volition and volition, the bhikkhu attains and abides in the second jhāna, with inner awareness of one-pointedness, without thought, without thought, and with the rapture arising from concentration. With the removal of Piti, a bhikkhu abides in equanimity, with mindfulness and calm awareness, feeling happy in body and mind, attains and abides in the third jhāna just as the sages have declared: "Bhikkhus abide in happiness. in equanimity and mindfulness," (discharge of mindfulness and abiding). With the disappearance of Pleasure and suffering, and with the disappearance of former joy and sorrow, a bhikkhu attains and abides in the fourth jhāna, neither suffering nor pleasure with pure mindfulness created by equanimity (pure equanimity). This, monks, is called Right Concentration. For more on the jhānas see Chapter Four of the Visuddhi-magga. In general, it is important to know about the jhānas as "sensual pleasures" and the opposing jhānas. Sensual pleasures are the hindrance of the jhānas. When you want to attain the jhānas, stay away from sensual pleasures and diligently practice solitude. Sensual pleasure is opposed to concentration. Sensual pleasure is also an obstacle to Vipassana meditation. You should not mix Vipassana meditation with sensual pleasures. When practicing Vipassana, the practice must be very pure, which means that Vipassana cannot be mixed with anything that involves sensual pleasures. As you know, The eight factors of the Noble Eightfold Path or the Noble Truth of the Four Noble Truths lead to the cessation of defilements. When you practice Vipassana meditation, you are already on this path. The five factors of the Noble Eightfold Path are the positive factors. These are Right View, Right Thought, Right Effort, Right Mindfulness, and Right Concentration. They are called positive factors because they are active while the meditator meditates. Without Right Thought, which here means Right Direction of Mind, the meditator cannot direct his mind to the object. Without Right Effort or effort, the meditator cannot bring his mind to the object. Without Mindfulness, the mind cannot touch the object and sink deeply into the object. Without Right Concentration, the mind cannot stay at the object. Without Right View, the mind cannot penetrate the nature of things to see their true nature. Right Mindfulness or Right Thought directs the mind to the object. Right Effort supports Right Thought and other mental factors. Mindfulness helps the mind to touch the object and go deep into the object. Right concentration keeps the mind on the object for a longer time. Then Right View helps the mind to see the object as it really is. When meditation is going well, these five factors work in a positive and balanced way. That's why they are called "positive elements" (Caaraca maganga). What are the remaining three limbs? These are Right Speech, Right Action, and Right Livelihood. These three precepts are almost complete when you meditate. Before meditating you keep the precepts. This means that you make some actions yourself. These three restraints may not be present in you while you are meditating, because they are only present when you are in a situation where you can violate the precepts that you self-control, do not violate. When you are meditating, the precepts are complete. Thus, you could say the eight factors of the Noble Eightfold Path worked while you were meditating. These eight factors or factors have created the path of Precepts-Concentration-Wisdom. - Chanh Kien and Chanh Tu belong to Hue group. - Right Speech, Right Action, Right Livelihood belong to the Precept group. - Right Effort, Right Mindfulness, Right Concentration belong to the group of Concentration. If Right Thought does not direct the mind to the object, Right Understanding cannot see the object as it really is. Therefore, Right Thought or Right Direction belongs to the Hue group. At this point, you already know the Precept-Concentration-Hue path in the Noble Eightfold Path. As disciples of the Buddha, we must follow this path. There are four functions connected with the Four Noble Truths. At the time of contemplating the truth, Path wisdom operates four supernormal abilities at once: 1) The function of the First Noble Truth, or the Truth of Suffering, is to understand this Noble Truth. 2) The function of the Second Noble Truth, or the Noble Truth, is to eliminate the cause of suffering. 3) The function of the Third Noble Truth, or Cessation of Truth, is the realization of Nibbāna. 4) The function of the Fourth Noble Truth, or the Noble Truth, is to develop and practice the Noble Eightfold Path. Path wisdom performed these four functions in the same brief moment. Just as a lamp performs four functions at the same time - burning the heart, eliminating darkness, emitting light, and consuming oil - the path wisdom fully understands suffering, eradicates the source of suffering, opens the path and end suffering. A meditator who understands his own truth, the truth of others, and both his own and that of others is said to be a meditator who has observed the truth internally, externally, and both internally and externally. When the meditator is mindfully aware of the first and second truths in himself, after having recognized the goodness of the third and fourth truths, and wants to realize these truths, the meditator is said to be contemplating. inner truth. After seeing things within oneself clearly, the meditator decides and realizes that external things are of the same nature. Such determination and understanding is contemplation of the outer truth. Furthermore, when meditators observe how others have become aware of form, sound, smell, taste, touch, and dhamma, that is contemplation of external truth. Although you are advised to observe the four truths, you observe only the first and second truths; the third and fourth truths are not observable because they are not the object of Vipassana meditation and cannot be seen or attained worldly (putthujjana). The Commentary and Sub-comment explain that just by hearing that these two truths are very good and having the intention to know and achieve them, the function of observing these truths is complete. Yogis who realize the four noble truths in this way will not be dominated by craving and wrong views and will not be attached to anything in this world made up of the five aggregates. The Commentary and Sub-comment explain that just by hearing that these two truths are very good and having the intention to know and achieve them, the function of observing these truths is complete. Yogis who realize the four noble truths in this way will not be dominated by craving and wrong views and will not be attached to anything in this world made up of the five aggregates. The Commentary and Sub-comment explain that just by hearing that these two truths are very good and having the intention to know and achieve them, the function of observing these truths is complete. Yogis who realize the four noble truths in this way will not be dominated by craving and wrong views and will not be attached to anything in this world made up of the five aggregates.END=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.3/1/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.