PRIORITY

One king raised four poisonous snakes. The first child named "Snake tree" (Katha Mukha) because of the hard as a tree, surgery for pain is venom. The second is called "Puti Mukha" because every time he bites, his body flees and dissolves into water. Third is the "Fire Snake" because anyone who is snake bite hear his hot as if burned to death. The fourth is the "Sattha Mukha" (Sattha Mukha) for having sharp teeth, every time one bites, as well as the use of guns to kill him. The king entrusted the care of the serpents to a caretaker. Whenever anyone commits a felony, they are bitten by a snake. At war, the king released the snake to destroy the enemy.

One day a thief was found guilty. The king sends sinners to the serpent. He guards the death squad to the snake and opened the lid. One of the four snakes crawled out, wrapped the right hand of the sinner and put his head on his left shoulder. The second child wrapped her left arm and put her head on her shoulder.The third child wrapped the belly. The fourth child wrapped her neck and lifted her head against the thief's head. Snake wrapped around him that he did not look nervous at all. At that moment, there was a gentle gentleman who passed over and asked.

He just pointed out the snake:

_ This is my jewelry. My hands are anchored, belly belts, neck with chains and chains, head back to the crown.

_ Not that, it's just four poisonous snakes.

_ I see what is poisonous snake. It looks so nice and it's nice to wear this on me.

_ You should think again carefully and start worrying now. Do not forget. One day a snake will ask you to stand up or it will not. If you follow then the other three snakes grievances. Then the second child will tell you to go. Then the third child told you lying, the fourth child told you to sit. You can not escape their slavery and you are always in disaster.

_ So now how do I do?

_ Sneak up on the cage and sneak out of this place.

The sinner did the teachings.

When the mandarin was good, the tide was narrated to the king. The king spread the snake to chase. Four snakes tried to run after the sinner. At the same time, the king sent five soldiers under the help of snakes to catch the thief, if success will be rewarded.

The king also calls a close friend of the sinner to teach to chase. If the king is going to be the general.

Talking about the thief, when out of danger, it is easy to spoil. The sage appeared and reminded him that although the accident had just escaped but he was not yet. Try, try to find escape.

He obeyed to run. One change to one village. Abdominal hunger, he ran to the village to find food and accommodation but it was just an abandoned village. In the village there are six houses where every house is empty. The dishes are all empty. He gets depressed, looking for a tree backed to rest. The sage appeared again and advised him not to be abaser because of six more robbers running into the village arrested him. He panic ran away again. A moment later he came before a large river.From one side of the island to the far side there is an island, with all three islands. In the riverbed, the four floodwaters meet in a large swivel. On the other side of the bank, the grass appears calm, peaceful and safe. The shore was full of thorns, with four snakes, five soldiers, a close friend and six thieves behind him. But how to cross the river? There is no bridge. Boat also does not. He immediately looked for trees and strings in the woods to make a raft and tried his best to use both hands and feet to swim quickly to the raft. When he came to the first island he looked back and saw snakes, soldiers, friends and general bandits all coming to the river. Looking ahead, there are two islands and the other side. He made another effort to swim through the second, third and finally landing on the other side, on a beautiful, well-laid piece of land. He listened to the gentle gentleman, ready to leave behind the raft and how many hardships. You and the bandits all come to the riverside. Looking ahead, there are two islands and the other side. He made another effort to swim through the second, third and finally landing on the other side, on a beautiful, well-laid piece of land. He listened to the gentle gentleman, ready to leave behind the raft and how many hardships. You and the bandits all come to the riverside. Looking ahead, there are two islands and the other side. He made another effort to swim through the second, third and finally landing on the other side, on a beautiful, well-laid piece of land. He listened to the gentle gentleman, ready to leave behind the raft and how many hardships.

Four snakes, five soldiers, a close friend and six robbers knew that it was impossible to catch the criminal so sad before him after all the dead.

Μ

In the above parable, the king symbolizes Kamma. The thief is a being. The four snakes represent the four elements constituting the material composition of man. Five soldiers are five aggregates. The friend who turned his face to the enemy is the so-called "self" of man. The six abandoned homes are green. Six thieves to catch the thief is the ceiling. Snakes, soldiers, friends, bandits, all sixteen are the dharmas that make beings immersed in samsara. The lust, the attachment of life, wrong view and ignorance are four streams of flood. The raft is the Noble Eightfold Path, and the three islets are the three divine results of Tu Da Hek, Tu Da Ham and A Na Ham. When the fourth arhat (Arahant), is stepping on the other side, the liberation of Nirvana.

SECTION

HAPPY BACKGROUND

Karma (Kamma) Sanskrit Karma, is action.

The ultimate definition of kamma is good or bad (Kusala, Akusala, Cetana).Every thought, word or deed of ours is the will to motivate. We call that will or intention is the intention (Cetana). Action can be good or bad. The good kusala (akusala) or akusala (kusala) create karma.

The Buddha said: "O Bhikkhus, the Tathagata declares that it is kamma. There is a new will to act, by body, speech or mind. "

Except for the actions of the Buddhas and Arahats, every act of volition is called Kamma. Although the Buddhas and Arahats are still influenced by those who were sown in the past, they no longer create new karma for completely renouncing their ambitions. They have escaped the good or the evil. Their actions are not good (Kusala), neither evil (Akusala), but onions (Kiriya), which means absolutely no fruit, no karma.

The mind creates the Kamma. If there is no Tam in doing, then there is no Kamma. The grass does not create Kamma because there is no Mind, although there is movement. Inanimate objects like clockwork, rotor, although there is no movement to create Karma because there is no Mind is not willing. An act of inadvertence means that it is not due to a willingness to promote that it does not create karma, because karma depends on the will or intention to act. So a non-volitional action does not create Kamma.

There are several belief systems that recognize that all social differences are due to Kamma, but when referring to Kamma, it is stated that all actions, with the same mind and no, produce Kamma. According to this policy, a person who kills a father, kills a mother, or intentionally or unintentionally, commits the same offense.Murderers or cruelty to another being, whether accidentally or intentionally, commit the same offense, as well as reaching into the fire is hot. Oil deliberately or unintentionally, the fire in the hand is also burned the same, no more no less.

Such an argument would, of course, lead to an unreasonable conclusion.Innocent baby in the fetus inadvertently make her mother painful, mother unintentionally hurt her son must also commit crimes? Also, raise an event to explain an event similar to that of a person entering into a fire and an evil person acting as an inability to stand. According to the above argument, if Mr. A sent Mr. B to kill people, Mr. B, who committed the crime of murdering Mr. A, was fine, because Mr. B just put his hand on fire. Moreover, according to the above argument, an act of evil without intention may be more harmful than an act of evil. In other words, deliberately harm less harm than accidentally, for example, when people put their hands on the fire, they know that the fire of the mind is more reserved, so it is less hot, unintentional In the past, it was not possible to prevent more burns.

According to Buddhism, in the response of kamma, mind is important. All the deeds, speeches and thoughts are from the Mind. Unrestrained Mind is unstoppable in employment, speech and thought. Mind control is control of body, speech, mind.

" Mind leads the world. The heart draws the world. And everyone is in control of the mind. "

The Dhammapada also has the saying:

Mind leads the way. Mind is the master. Mind artifact all. If we say or do with the evil heart, the suffering will follow us as the wheel rolls in the foot of the ox cart. "  And

"... If I say or do with pure heart, happiness will follow me as the ball in the picture.

We wonder why an invisible object like the mind can cause disturbances to the physical world. It is not strange that it is not difficult to understand. It is the machines that are extremely powerful and capable of upsetting the modern world are only products of rich minds.

THE NAME OF THE JOURNEY WHICH IS SENT TO THEIR BIRTH

All beings in sex and form  [2]  are both constituents of nama and nama (nāma rupa). In other words in humans there are two parts:

1.       Physical material, manifested in the form in which consciousness can be perceived and

2.       The spiritual, invisible, is inside.

Two parts, tangible and intangible, come together in one turn and work together intimately.

Although everyone is made of flesh and blood, there can not be two who are completely materialistic as well as spiritual.

Is this difference by the close circle? Or traditional law? Both are not quite right because they do not explain why twins, the same blood, grow up in the same house, but the characters are different.

Certainly, the close and the blood have an important influence in human nature. But these two factors are not enough to make a person.

Traditional theories can not explain why, in a well-to-do family of pure generosity, generations of unruly children, murderers, or why a virtuous child is the son of a Brutal bandit cruel.

If we go back in time and trace the origin of a single birth we will arrive at the first cell of the fetus and this cell is a combination of two factors: the sperm and the parents.

Are these two factors sufficient to create a fetus? If you think that enough, we can not understand why a man is blessed with the right to fall into the fetus of the big man, while Mr. B into the fetus of the same man.

Buddhism advocates a third, very important factor, to form the fetus. Without this element, sperm and vigor existed only for a short time and then destroyed, and by the third factor there was a delicate difference between beings. That factor is the "rebirth-consciousness" (Patisandhiviññana) or the mind of the mind that connects two lives.

The Buddha said: "Behold, O Bhikkhus! Where there are three factors that coordinate is the sprouting of life. If the father and mother meet but not the mother's reproductive period and there is no 'being born again' (Gandhabba) then there is no living seed. If parents meet during maternity reproduction without a 'being born again', then there is no living sprout. If parents meet in order to reproduce their mother and have a 'being born again' then there is life spawned by the combination of the 'three factors'. " [3]

A "being born again" in this place must naturally have a dead being elsewhere.Born in a past life in a previous life. Birth and death are just two phases of a process.Birth and death, death and birth, the endless cycle of birth and death, the birth of a long series of lifetimes called samsara.

So, the first cell of the fetus is not the beginning of life. But our definite ministry and logic can not go beyond that and can not even perceive the origin of the "rebirth consciousness".

The Buddha cultivated wisdom to the fullest extent. He traverses the realms beyond the knowledge of our kingship and thoroughly grasps the origins of the "rebirth consciousness". The Buddha teaches that rebirth-consciousness is the beginning of a new life depending on the last thought-moment of the past existence and the process of birth and death, the ever-changing birth, which always becomes the result of kamma. Is of action. [4]

In summary, the so-called being is a combination of two elements: nåma and rúpa. And Karma is the cause.

Buddhism does not advocate an omnipotent omnipotent creator of all things, nor can there be an eternal, everlasting soul. The Buddha taught that we created ourselves. It is our action (kamma) in the past to create our present body. But we also destroy ourselves. I create heaven for me. I create hell for me. It is our kamma, which means our actions in the past, make us rich or poor today, rich or poor, intelligent or ignorant, etc. Instead of believing that there is a supreme being born to us and For some networks, we believe in Kamma. In other words, instead of blaming others, we take full responsibility and the obligation to build a better future.

My mother taught me: "If you are good then your mother is sweet. If you play against the mother beat, "is the Buddhist Teachings of Buddhism. Which sows do they reap? Good seeding is good. Sow is evil.

EGOTISM

Four snakes, "beak", "beak," "beak," and "beak" represent the four elements of earth, water, fire, and constellations of matter. We call the Four Great.

In 45 years of teaching, the Buddha met many people. In order for each person to receive catechism, sometimes he speaks delicate deeds, sometimes he also uses ordinary language, as the case may be, at the discretion of the intercessor.

In the Vinaya and the Tipitaka, the Buddha uses ordinary conventionnal connotations, such as the person, the beast, the sanhv.v, etc. In contrast, every object has to be meticulously separated from each other. The Buddha uses abstrait terms.

There are two realities. A manifestation that our conscience can receive and the ultimate reality. The superficial reality is the definitive truth, (Samuti Sacca, vérité conventionnelle). The ultimate reality (paramattha sacca, vérité abstraite) is the abstract truth, absolute.

For example, the table, the fan, the person, the animal, etc. are the actual facts, superficially. By definition, we accept the terms table, fan, person, etc. to refer to those things. But decomposing the table we see that what we call tables is only a combination of cells and cells that are just combinations of forces and qualities. So, decomposing to the last level, matter is the constituent of capacities and properties.This capacity and character is the ultimate reality, the abstract truth.

Another example: When talking to people, the scientist calls water water. But in the lab, to refer to water, the scientist called H 2 0 without calling water. Water is an ordinary, universal word. H 2 0 is an abstract noun.

The Four Great Elements are the four basic components of matter, "indivisible." Every physical substance, from the most subtle to the largest, is composed of these four elements. The name Earth, Water, Fire, Wind used here is not the land as we know it, water, fire, wind also used in the abstract sense. Earth, Water, Fire, Wind here are the ultimate truths. (Paramattha Sacca). [5]

It was not long before science held that the smallest and indivisible unit of matter was atoms. But a few years later, scientists scattered the atoms and discovered that in the atoms there were electrons,

In India at the time of the Buddha, Paramanu was the equivalent of the atomic name of the renaissance era. A very small dust that we see hovering in the light, called Ratharenu, can divide the 16 Tajjāris. A Tajjāri divided into 16 anus, and 1 anu divided into 16 paramanus. So, if we divide the dust into 4096 parts then paramanu is a small part. In terms of the time, paramanu was the subtlest of matter, indivisible.

The supramundane wisdom of the Buddha divides paramanu into paramatthas, indispensable. These same ultimate entities are:

Soil Element (Pathavi Dhātu)

Water Element (Āpo Dhātu)

Fire Element (Teyo Dhātu)

Element Wind (Vāyo Dhātu)

LAND PRINCIPLES (Pathavi Dhātu)

Dhātu Sanskrit means something that keeps its own identity. Pathavi is Earth.Pathavi Dhātu is the soil component in matter that underlies the other elements.Pathavi (due to the root of puth) also has the means to spread out, stretch. So Pathavi Dhātu is a member of the material that stretches, expands and spreads to occupy space.

The hard or soft nature - quite relative - is also due to the element Land (Pathavi Dhātu). In all forms of matter (in the soil, in water, in the fire or in the air) are earth elements. As in all material forms there are three elements Water, Fire, and Wind. But in a physical sense, this element may be more than the other. In wood, for example, soil is superior to the other three elements. In oil, the element of water overwhelm and so on.

In a glass of water, due to the extending nature of the Earth element, the water layer underneath creates a pressure to support the upper layer. The hot or cold way of drinking water is due to the fire element. The element Water creates liquid.

THE PRINCIPLE OF WATER (Āpo Dhātu)

That means the liquid element. The Āpo Sanskrit due to the root of Ap means to or to two roots ā and pāy means to grow up to mature, add up. The element of water (Āpo Dhātu) is a particle in matter that is attached or combined. According to Buddhism, the elements themselves combine discrete elements in space and give us the notion of "corpses." When a "solid" form - such as metals - turns out to be liquid, the Water element becomes dominant over the other three. When we mash the material into fine powder, there are four elements in each subtle powder.

The liquid or shrinkage is also due to the element Water.

We should keep in mind that cold is not a characteristic of the element Water.

The two elements that stretch and combine (earth and water) are so intimately intertwined that when one loses one element is consumed.

Tejo Dhātu

It is a component in hot matter. Tejo sanskrit due to the root of tij, means sharpening, or maturation. The fire element (Tejo Dhātu) energizes the material, making the material change, becoming old and ripe. Keeping matter material or destroying matter is due to the element of fire. The characteristic of this element is to make the material revive itself.

Hot and cold are the characteristics of the element Fire. Fire element is hot, less cold. One should not misunderstand that cold is the characteristic of the element of water and hot is the characteristic of the element of fire. If so understood then both, hot and cold, existed in one form at the same time.

PRINCIPLE OF WINTER (Vāyo Dhātu)

As a component in moving matter, always attached to the element fire. Vāyo sanskrit due to the root means to move or vibrate. All moves, all vibrations, all pressures of matter are due to the Element Wind.

The movement itself is the capacity or the driving force of heat. Movement and heat in the material realm can be compared to mind and kamma in the spiritual realm.

The four elements of Earth, Water, Fire, and Wind are always bonded together in matter.

T

In the parable above, the four serpents are the four constituent elements, referring to our fourfold body.

This body is like a poisonous snake because if we neglected, uncontrolled sensuality, this body itself is extremely dangerous harm. On the contrary, if we carefully watch the body as poisonous snakes, we will not cling to it, not actively to it, we will certainly not crave for it, wish for a better body, also Do not despair if you do not have beauty. We will not waste our valuable time and effort preparing, caring for, caring for the body and always providing enough to satisfy its demands.Understand that we will try very hard to avoid the conditions that can create us the "poisonous snake" new.

CAREFULLY

The so-called being is a combination of two parts: Nāma and Rūpa.

Name and Sac comes together and co-ordinated to work together. The books often compare the Name and the Sacred to the two, a lame blind. Each person is blind, the blind can not see the road, the lame people lack legs, both can not move.But if combined, the blind man carrying the lame, the lame guide the blind, both move. In the same way Lust, matter, is just an inanimate object. Name is invisible, can not operate separately. But in combination, Name and Sable can work. For example: want to see the need to have three elements of vision, the naked eye and the eye consciousness. Eyes, things to see (the object of seeing) and consciousness, coordination activities create visions. As you would like to see the table, there should be a table (bare label), eye (eye) and eye consciousness. [6]

According to the Abhidhamma, the Rupa consists of basic units, powers and transformations. There are 28 kinds of material.

The cetasika and consciousness (Viññāna). [7]  There are 52 mental states.Vedanā is one. Perception (Saññā) is another mental state. The remaining 50 mental states are collectively referred to as Sankhara. The concentration of mental states is viññāna.

According to the above analysis, beings are a combination of five elements called the Five Aggregates: Rupa, Vedana, Satkhara, and Samhāna.

V   SING (Rūpa), ie material

Scientists think it is difficult to define the word "matter" correctly. Some philosophers define "matter as something in which there is a change called motion and motion that are changes in matter (Ouspensky, Tertium organum, p. 8).

In Sanskrit, matter is Rupa. The term Rupee due to the rupee root is to break out, to destroy (nasa).

According to the Vibhāvini Tikā. Rupa is something that is transfigured or has a different morphology due to physical conditions such as hot, cold, etc.

According to Buddhism, matter (rupa) is not only constantly changing but also eliminating (khaya-vaya). A physical unit exists only in the time of 17 thoughts. [8] The matter turns rather quickly that we can not knock knock on the table two completely identical. [9]

Referring to the material in Meaning of Life, CEM Joad writes, "Thus, matter obviously disperses under our eyes. Material no longer solid, no longer sustainable ... "

Not long ago, atoms were considered to be the smallest unit of matter, unable to divide anymore and could not be destroyed. But modern science invented that in the atoms there were also electrons, princes, princes, etc.

Rupa (material or material) is sometimes defined as what is self-manifested (rup pākasane).

Buddhism does not advocate the origins of material but see material as an object and teaches that matter consists of powers and qualities. The powers are four basic elements: Earth, Water, Fire, Wind is strong, always stick together and closely related to each other. Subtle objects such as dust to large objects such as globes or planets are formed by the four elements.

The qualities of Rupa or the essence of the Four Elements are 24 kinds. So, according to Buddhism, there are 28 kinds of material including the Four Great Elements. The qualities and qualities of Rupa arise at the same time, together survive and grow, and simultaneously destroy.

In summary, matter consists of energies and qualities that are constantly changing, unable to hold a state for the next two moments. Matter only lasts for 17 seconds.

The scientists explain that the material exists in 1/10 27  seconds. [ten]

According to the first cell physiologists, the human experience of the parents is subtle, equal to 1/30 of a British quarter. [11]

The 9-month period in the fetus becomes 15,000 million times larger (Sirchales Shermington - Life's unfolding, p. 32).

V   THAN (Vedanā)

Vedanā Sanskrit due to the root "Vid" is experience.

Feeling (Vedanā) arises by Phassa. Feeling is a sense of objectivity, consciousness but without understanding and no visualization of objects. When touching an object we are aware that the object is hot or cold, hard, soft, etc. but does not know what the object is and does not know what the shape is. It is feeling (Vedanā), ie feeling.

Like Phassa, feeling is the central essence of all consciousness, in other words, in the cittas, there is life,

1.       Somanassa, such as receiving good news, listening to a sermon, etc.

2.       Feeling of mental distress (Domanassa), such as when receiving bad news, or hear the words of violence ...

3.       Sukha sense of pleasure (such as when eating a delicious meal, sleeping in a cold room with soft mattress etc).

4.       The feeling of material pain (Dukkha), lack of comfort, like sitting tight on an old car, going in the sun, taking medicine bitter ...

5.       Feeling neutral (Upekkhā), not happy, not sad, not pleasure, not pain.As listening to the French do not care about being not happy nor annoyed.

It is the good or evil good of past actions. In addition to feeling, there is no soul or ego that enjoys good or bad results.

We should note that Nirvana is a happiness that has nothing to do with the feeling of being. The Buddha taught that Nirvana is the highest happiness of happiness (Sukha), but that it is not the enjoyment of feelings of pleasure or pleasure. Nibbana is the happiness of liberation from suffering.

Feeling (Vedana) changes the state of mind, feeling is a force that can lift but can also ruin life. Happiness lifts, suffering hurts life. So, Tho plays an important role in human life.

Being aware of the taste of an object is the effect of feeling (Vedanā). Feeling happy or pleasing makes us fancy. The feeling of suffering makes us hate. The preference or hating much depends on the environment and comes to us in a natural way. For example, lying on the mattress we are aware of the softness and preference of the mattress. Also go out in the sunny afternoon we hear hot and hate, uncomfortable. Mattress preference as well as hating in the sun depends on the outside and come to me in a natural way, with no mechanical reasoning.

However, sometimes the will of a person can overwhelm the influence of the environment and decide on feeling. For example, to meet a common enemy we have a sense of unhappiness. But the righteous person knows the opposite, spreads his Word to the enemy and naturally enjoys the feeling of happiness.

The ancient Greek sage Socrates, forced to drink poison, tossed aside the poison and joyfully accepted death.

One Brahmin, one day, scolded the Buddha scolded badly. But the Buddha was calm. He spread his heart to him in response to the curse.

Khantivādi, despite his brutal assault, sincerely wished that the evil drunkard king had sent him to live long and avoid the consequences of his actions.

On the contrary, a fanatical foreigner may have feelings of hatred when encountering the Buddha. The feeling of the person at that time was painful, although the scene was supposed to create a sense of happiness, as a fanatic Buddhist might have similar feelings when meeting with another religious leader. A very useful food for this person can harm others. Material pleasures are often preferred and loved by the souls of the hermit who have wisdom, which are only obstacles on the path of spiritual practice and willing to refuse to live affluent lives and to volunteer poorly. solitary. Indeed, the paradise of a human class can be hell for another class of people. We ourselves create heaven for us, we ourselves create hell. And, more or less, it's the heart that creates all.

V   THUONG (Saññā)

The Sanskrit Sañña is derived from two roots of sam and is knowledge (like Latin cognoscere).

The qualities of perception (Saññā) are the perception of an object by its own sign. I like to feel cold and soft when I know the water. The realization of water is perception. It is through the thought (Saññā) that through the sense-consciousness and consciousness, one realizes something already known.

The carpenters want to make a ribs to prepare the trees, the trees that make the poles, the trees that make the thunderstorm, the trees that are the trusses, etc., and mark them. By the time of assembly, he looked at the signs. The recognition of the signs on the logs is Sañña.

Consciousness (Saññā) is perception, ie the perception of things such as trees, houses, furniture, etc. when the senses are stimulated.

To understand the word saññā more clearly we try to compare the three Sanskrit Saññā (Perception), Viññāna (consciousness), Paññā (Wisdom).

A baby sees a coin. Remember the white, the circle and the size of the object, I know it's a coin. But do not know the value of the money. It is perception (Saññā) only recognizes a known object only.

An adult who sees a coin distinguishes it from another coin, knows it is a coin and knows that it can buy a cake with the coin. But he did not know what the money was made of. That is consciousness (Viññāna).

One who knows the chemistry that separates the coin, knows exactly what kind of metal is used to make that coin, and every piece of metal that is unique, etc. It is Paññā.

V   SNH (Sankhāra)

Sankhāra is a Sanskrit word that has many meanings.

 In the Paticca Samupāda, the term Sankhāra is all intentional action, good and bad thoughts.

For just what is suffering, suffering, etc., the word Sankhāra is "legally corrupt" which has one or more causes that create conditions for arising.

As one of the five aggregates (Pancā Khanda), the Sankhāra is the noun term for 50 of the 52 mental states. The other two mental states are feeling and perception.

v   viññāṇa ()

Consciousness where the mental aggregates, knowledge, after feeling and feeling. As in the Five Aggregates, the book is often referred to as the pot for cooking rice, feeling like rice, like spices like curry, onion as a cook and as food.

In summary, the Five Elements of Lust, Sensation, Perception, Action, Consciousness combine to form what is called being. In other words, human beings are made up of the Five Aggregates, namely the Name and the Sacred, the mental and material.

Material consists of transformed energies and qualities that can not exist in the next two moments.

Spiritual, mind is a sense of a thing. In addition, there is no actor or soul that controls actions. Mind consists of temporary mental states, birth and death, extremely fast. The mind, as well as the river, originates from the place of birth, flowing out of the sea into the estuary, as a place of death, always receiving water streams from the streams of the flowing mediums.

It should be noted that Tam is not a continuous continuum of unrelated thoughts as rings in a thread.

Each thought is always renewed mental life, before passing away, transfer all the energy along with all the impressions have been received for the next thought.Thus, a short thought consists of the potential of convergence and other things. The thought of the latter is not entirely different from the first, nor is it quite the same.

Because all the impressions are received in a mind that is always renewed and because all the potential of the previous thought is transferred from one life to the next, even though matter Disintegration, we can explain why people in a lifetime can remember the events that occurred in a previous life. If memory is determined by the physical mind, then how can that be explained?

Just as electricity, the mind is a capable building that can also be devastating.Mind is a weapon that can be used in good or evil. Only a thought, invisible oil, can save or destroy the world. The heart of heaven. The same mind creates hell.

WHAT IS IT?

The friend turned himself face-to-face, chasing after the sinners symbolize the so-called ego of beings.

So what is ego? What do they mean "I"?

Looking at the table with ordinary eyes we see smooth. If you look at the table through the microscope, we do not see it smooth anymore, but the trees rise up rugged, cornered, with edges. Now, if you use a very powerful microscope to look at the table, you will see no more trees under your eyes than rivers, streams, valleys, valleys, and so forth.

All three states of the table are real because our eyes are certainly visible. So how do I believe?

The same table, for the scientist, is just a combination of atoms, electrons, electrons, electrons, etc.

Obviously, we say that the desk is so smooth because people with normal eyes are aware of it.

In the same way, the Buddha uses ordinary descriptive terms such as person, animal, table, chair, etc. in the Vinaya and the Vinaya. But when the meticulous analysis of the constituent elements of the human being is over, the Buddha sees only the transformations, the perceptions, the senses, the perceptions, and so on, as well as the scientist, in the laboratory. no longer see the water but only water is two parts hydrogen and part oxygen (H 2 O).

We perceive things through the five senses and believe what is received. A baby who regularly sees the sunrise in the east and sets in the west is confident that every morning the sun rises and dives in the afternoon. If someone tells the baby that the sun is not rising and diving but the globe itself is spinning around and around the sun, the baby will laugh and not believe.

The saint has destroyed all illusions and found the truth of things.

The Buddha taught that the analysis to the extreme can not have a permanent immortality. All human constituents are in a state of constant change.  "There are no people but jobs." No one sees but only seeing. In summary, human beings are only a combination of the five aggregates of feeling, perception, perception, and consciousness. In human beings, there is nothing that can be called a stable self existing, unchanging.

On this point, the philosopher Deacartes wrote "Cogito, Ergo Sum," I think, that is me. The French philosopher bases his logic on "I think" but does not prove that there is a "I" to think.

Over 2500 years after the Buddha, philosopher William James had a Buddhist view. He advocated "no thinker but thought".

According to Buddhism, the self or the self is a combination of ever-changing elements. In addition, there is nothing that can be called an eternal soul or permanent ego. Buddhism does not recognize that there are mysterious reasons for creating an eternal self.

On this we should distinguish the Buddhist reincarnation theory with the "reincarnation" theory, which is the removal of the corpse of a soul to enter another body as well as the person leaving a decayed house in a new home. .

An eternal soul must be invariable. If there is an immortal soul that is the essence of human essence, then of course, that soul does not arise, nor change nor destroy. Also we can not understand why from the moment of creation, the souls are so different from each other.

Observing to the extent that the ultimate Buddhist understanding can not conceive of an immutable soul within a god, in man or in a beast. Human, animal, or divine forms are just the outer manifestations of the karmic force. "Being" is just a concept and the noun, the animal, or the god is just an estimate. To be precise, beings are only a combination of Name and Sacred.

To justify having a happy, supreme, eternal life in eternal heaven and endless torments in eternal hell, an immutable soul is imperative. Without an eternal soul, what is the sin of the world and what is suffering in hell?

The well-known scholar Bertrand Russell writes: It is true that we must say that the ancient distinction between soul and body has long since dissipated as the cloud of matter has lost its solidity and firmness. Durable, but the soul also lost part of its deity. Psychology has just begun to become a science and, in the present state of psychology, the belief in an eternal soul can not demand sustained science.

According to the learned scholar, the author of The Biddle of the Universe, "Dialectics of theology," advocates that a creator beats a soul into a person. Human beings are often seen as part of the Great Spirit of Creation. It's a myth.

"Cosmic Projection Arguments" argue that the desire to create a harmonic world within the moral order requires an eternal soul. It is an unfounded dogma.

The "General Report of the Argument" argues that due to the progress of human beings to improve their destiny, the defects of the soul must be improved forever in life and after life. It is a misconception of Anthropomorphism that all creatures have the same actions and thoughts as humans.

"In the dialectic of Moral Discipline," defects and unfulfilled ambitions in life must be complemented and compensated in a righteous and permanent way after life. That is just a passionate desire.

"Multiplying Sympathy Remembrance" argues that the belief in the eternal nature of the soul as well as the belief in a Creator is an inherent truth in all humanity. That is obviously a mistake.

"The Insurrection Dialogues" advocates that the soul is an invisible and indivisible entity, and that it can not be related to the death caused by death. This is based on the misconception of spiritual phenomena, an illusion of the Madhyana.

"All of these dialects, as well as all similar hypotheses of the self, have been in danger for ten years and have been criticized and rejected by science."

Another scientist, Hume, who, after looking for an eternal soul, wrote in his book "Religion and Science:" There are some philosophers who imagine that in every moment We think we are very receptive to the so-called Me and we feel that the "I" is real and truly exists. These philosophers, in addition to the obviousness of all arguments, also assert that the Absolute is unchangeable and indivisible.

"As far as I am concerned, when I come into close contact with what I call" I ", I always have a particular illusion, such as hot or cold, light or dark, hurt or hated, happy or sad. I have never caught the "I" beyond these feelings and I have never experienced anything beyond feeling, etc.

On the subject of soul, Professor William James writes in his book "Princible of Psychology" (351) "... The Ta (used as a testament, complément) Experiment with objectively known object. So what I (as a subject Subject) know that things can not be a combination. It is impossible to use the Self in mental objects and see it as a metaphysical, unchanging, unchanging soul. Nor can it be seen as a principle, a transcendent self beyond time. The "I" is just a thought change every moment. No thought is like a thought before that, but it is always in accord with thought to coalesce into a separate thought. "

Over 2500 years ago, Gotama Buddha once explained this when he traveled in the Gange basin.

Buddhism teaches a psychology in which there is no spirituality. Buddhism explains that man is made up of Nāma and Rupa and that these two parts are in a state of constant change as a school stream.

In order for people to understand easily, the Buddha sometimes referred to the whole process of these psychic phenomena as Atta because it was an established term. Actually in the transformation of nåma and rúpa the process is homogeneous (without transformation), without a homogeneous object (nothing is permanent).

*

Psychologically, the doctrine of Anatta (Anatta) is a truth. From a moral standpoint, that theory is an important benefit.

How many sins have been caused by self-attachment. I always say that this is "I" this "My," and take full advantage of all the power and time to serve the "I".Which one is compatible with it, then attachment is attachment (Lobha). Any object or thing that is against us is dissatisfactory ie Dosa. Go to the yard because the Si (Moha) covered like a cloud. We recognize the virtual reality, accept the fanciful and always changing is a permanent entity.

According to Buddhism, greed - greed is the source of all sin. Abhidhamma teaches that evil action is the act of the akusala citta which causes motivation. And akusala cittas are minds that originate in Tham (Lobha), Dosa, and Si (Moha).Therefore, Buddhists must always fight to eliminate the "I" self.

*

Get rid of what's not mine,

The abstinence will bring you happiness and joy. "

"What's not yours?

Lust, feeling, perception, action,

Let's get rid of Lust, feeling, thought, action, consciousness

It is an abstinence that will make you happy and joyful "

SCHEDULE AND CONTACTS

Six empty houses in the village are Six Sisters.

Compare that because when the wise person observes his five senses and his mind, he sees only emptiness. No trace of anything - physical or mental - can be called his. It is impossible to find a soul or a stable element that exists, possibly called the ego.

Sixth sense is label, atrial, billion, damage, body, mind. It is important to understand that labels, earrings, billions, etc., do not necessarily mean eyes or nostrils made of flesh and so on. These are the eyes, the eyes, the senses in the eye, the ability to see in the eye. . At the same time, ego, damage, body and mind are the same. Italy is where the idea came from. [twelfth]

All beings in sex (kāmaloka) have enough green space except those who are dumb, deaf, blind from birth mother.

According to the Abhidhamma, beings in rupa (Rūpaloka) have no trinality, kusala, and bodily roots. This means that they also have their nose, tongue and body, but are incapable of smelling, tasting and touching because they, on a higher level, have eliminated all attachment in kāmaraga. However, they still have roots and bases for use in good deeds.

Beings in the non-material world, because there is no rupa, no green sense.Because of their will and the power of Zen, their minds do not need to rely on any kind of form to survive.

Six robbers ran into the village and arrested Lu Quoc. The continent is constantly being penetrated and fascinated.

Luc Tran is Sac, Thinh, Huong, Vi, Xuc, France.

Rupa is the object of seeing, what is seen, what is the form that the eye perceives. In other words, color is the refuge, range, area of ​​color, which is the embodiment of color.

Tha (Sadda), sound, or sound, arises due to the friction of the soil element in matter.

Perfume (Gandha) and Taste (Rasa) arise from all four elements of matter.

Phottobbārammana is a tangible object, the object of the body. It should be noted that contact (Phottobbārammana) is not just contact. In matter, the three elements Earth, Fire, and Wind can be used. The sensei does not acquire the element Water.

Dhammārammana is the object of the mind. Dhamma can be physical or mental phenomena.

The first robber was Lust.

The Buddha taught that there is nothing in the world that causes a man's mind to vibrate in the shape of a woman. And there is nothing that makes a woman's mind vibrate in the shape of a man.

It is difficult to control and overcome the label because many beautiful shapes of the landscape are always ready to make us anxious. Human history has shown how many machines have collapsed and how much of the industry has declined because of beauty. The book records the story of a Bodhisattva has acquired many divine powers, just because not self-restraint, to mind the vibration in front of a woman's appearance that so many meritorious virtues must dissipate like bubbles.The story is as follows:

A Bodhisattva who has acquired many divine powers, often the king was invited to the palace to offer food. One day, from the distance to the Imperial Palace, just lowered the arc, Bodhisattva suddenly saw the Queen from the bathroom came out wearing only a thin gown. Misfortune for the Bodhisattva, in a moment of emotion lost all magic.

We should keep in mind that this is a story to come, not to an ordinary person, but to a Bodhisattva who purifies the mind voluntarily trying to become a Buddha.Being a Bodhisattva and having many divinities he must have overcome the five mental obstacles (Nivaranā) but also fallen in front of the love of a woman. So we, as ordinary people, must try to restrain the eye.

Because of this, the Buddha always admonishes believers to always cautiously take every single minute of controlling the sight, like the guard at the gate every second of every minute watching the enemy. A moment of neglect can be very disastrous. So who are the parents, the teachers, the people responsible for teaching the children, must pay great attention to the issue of men and women and always prevent the consequences of the intercourse between the two sides, devout Buddhists Also, be careful to control all passions arising from sight.

However, the Buddha never intentionally advises all of us to refuse all material pleasures to go to the forest to seek solace in the desert.

We do not seek to shun the material well-being, though it is temporary but can not enslave the body. I feel happy when something is desired. But the nature of being is not always known. To be satisfied one desires the other, not always completely satisfied. Therefore, we need to try to keep our minds pure and cautious.

One story is that a nun is meditating in the forest. A man passing by, nun she fell in love with, after courting seduction, Ni asked: "Why do you love me?"

"Because she has beautiful eyes". The man answered.

She quickly reached out and folded her eyes in her palm and handed it to the man and said, "This is my eye, are you beautiful?"

To reduce the clutter on the shape we should recite the defilement of the body is a very effective method. Contemplating the body is composed of a skeleton, many muscles covered the outside, all wrapped in a thin layer of skin. It is not worth the least. At the time of the Buddha, many bhikkhus attained Arahanta by meditating on this subject.

One day a bhikkhu was walking on the side while meditating on the bones. A new woman angry with her husband in the opposite direction, meet the monk laughed back. A short time after her husband ran after her, seeing the monk walking beside her, stopped politely asking if there was a woman walking on the street. The Bhikkhu responded calmly: "You can not tell whether a woman or a man is growing up, only a pile of bones has passed."

The bhikkhu responded like that because during the visualization of the bones, the eyes saw the teeth, the impression of the entire skeleton of the woman arises in the eye immediately.

Eyes are vibrated because of the shape, the ear is emotionally sound, the nose is stimulated because of incense, tongue because of taste. At this point, we should also be very cautious of the sweet smell of poisonous, poisonous, opium, and so on. Some sips of spirits are not a sin, but it is a start. The small point to bring us to the habit of dabbing in moderation and finally get rid of drunkenness. A story is as follows:

Another guy, after learning the talent, from a distance to his hometown, passing a city, hear rumors have a very beautiful temple, the inside of the theater is very beautiful. He just came in and asked for it. At one door people tell him that he wants to go in and kill an animal inside. He thought to himself, "Watching the palace and listening to music is fun, but killing a living for fun is not fun." He came to another door and was told that he wanted to steal. He refused. Through the third door, people forced him to commit adultery, the fourth door to lie. He also refuses.Fifth door, smaller than the other door, he is known to want to drink. He refused. But the doorkeeper insisted that it was okay to drink alcohol and to watch the palace and listen to the music was interesting and invited him to taste a drop. He thought, "Drinking alcohol is a bad thing, but tasting a drop of water is not a big mistake.Let's try it for a bit. " He was willing to taste it. Seeing good and not harmful, he immediately took a sip, then a sip again. By the way he had been drinking a little too much, and by then he had lost his composure, his lack of self-control, his self-control of the bad things he had the courage to refuse. He made many mistakes just because they despised a drop of alcohol. He is not self-control, he is self-restraint in turn to do the evil that he had the courage to refuse. How many mistakes he made just because he despised a drop of alcohol. He is not self-control, he is self-restraint in turn to do the evil that he had the courage to refuse. He made many mistakes just because they despised a drop of alcohol.

Our body is also a bridge to penetrate the outer world and make us fall in love, fall down.

Mind is also affected by bad thoughts.

FOUR LINE OF WATER

Being attracted to the four powerful floods (Oghā) and turning into a great, extremely dangerous whirlpool, filled with three species of four.

The four streams are:

Lust (kārma)

Attachment to life (Bhāva)

Wrong view (Diṭṭhi) and

Ignorance (Avijja)

These four floods drowned and attracted beings into misery.

The first flood of water is Kāma, pleasure, desire, attachment attached to the five senses.

The above mentioned the risk of delirium to fascination fascination. In the Sutta (Potaliya Sutta, M 54) the Buddha compares greed with:

1.   A dry bone , no flesh, no blood left to the hungry dog. Dogs bones that are still hungry. In the same way beings are attached to the sex but not satisfied.

2. A piece of meat  that birds like vultures, crows, eights, bite each other to eat.If one can breathe alone, then the other fly, just having surgery, kicking, not dying, is painful. Craving also brings beings into fratricidal fringe competition so extremely dangerous.

3. A torch burns to the top of the wind . If you do not carefully run away, the torch should be burned to burn skin. In the same way, greed burns on those who refuse to think, do not cautiously run away, close their eyes to material pleasures with the belief that it will bring light and happiness.

4. A coal burner is burning red , and beings like the other are dragged by other people. If not hurry to escape the fierce crowd, then you will be pushed into the fire pit. Lust is no different than a huge fire (Mahābhitāba) and victims are fascinated by fascination. Craving brings beings to rebirth in misery.

5. A beautiful dream.  Dreamed beautiful scenery charming. Gently relax. But when they awake, the beauty of the scene disappears. In the same way, lust is a brief illusion (Ittarapaccupathana), no different from a dream. When a dream comes true, with daily worries and afflictions, the victim becomes frustrated and distressed.

6. A borrowed item  that the zealot has proudly boasted to his neighbors. When the item is reclaimed, the neighbor only considers him a speaker. Lust is the desire for temporary pleasures, fanciful.

7. A fruit . The other man craving, climbing fruit trees. Another person, also want that fruit without climbing, jealousy, fell fell trees. If not quickly fall down, he climbed the tree must fall, do not break his foot broken hand also carry injuries.People who have lust, shut their eyes and run their lusts have broken their limbs and injuries can be physical and mental injuries.

The second flood is attachment, attachment to life (Bhāva). Bhāva itself facilitates rebirth. Bhāva is a dangerous flood that attracts living beings forever in the cycle of reincarnation.

The wrong view (Diṭṭhi) is the third flood.

Sanskrit (Diṭṭhi) due to the root "dis" means to see, see. Diṭṭhi is the viewpoint, belief, opinion, etc. Samma Diṭṭhi is right view. Miccha Diṭṭhi is wrong view. To stand alone Diṭṭhi means wrong view.

Dissent (Diṭṭhi) is not synonymous with Si (Moha). Si (Moha) is like a dim cloud of condemnation, not allowing the mind to see things. The wrong view (Diṭṭhi) is a clear view. Wrong view consists of two stages; Misjudge and misunderstand that. The wrong viewer thinks, "This is the reality, this is the truth, all wrong."Wrong view wrong with wisdom. Wisdom judges the true nature of things. Wrong view wrongs the wrong view and accept a wrong view.

The wrong viewer understands that this is "I". This is "mine" and therefore how many errors arise.

There are ten wrong views:

1.         Believe that there is no such thing as "dinnan" (this means that the monks do not give us any benefit),

2.         Believe that there is no such thing as offering (iṭṭham) or

3.         "Give" (butan). These two verses mean offering the Buddha and the monks, giving alms to the living things, and offering them to the needy without any benefit.

4.         Believe that there is no cause and effect. Good or evil actions do not cause any consequences.

5.         Believing that there is something called "this world" or

6.         "The next world". Those who are born here do not accept past lives and those who live here do not accept a future life.

7.         Believe that there is no "mother" or

8.         "Cha". (These two verses imply that treating the parents as well has no consequence.)

9.         Believe that no being is dead and reborn (Opapātika).

10.     Believe that there are no monks away from the metropolis to seek solitude meditation and the knowledge good, virtuous nobility, dignified virtue has achieved the direct result (all Buddhas And Arahats).

The fourth flood of water is Avijja ignorance. Ignorance is not understanding the Four Noble Truths. Ignorance leads beings to go around in samsara.

DETERMINATION

The pillar symbolizes the Noble Eightfold Path, the only path leading beings to Nibbàna, the goal of Buddhist monks. The Noble Eightfold Path is Sammā Diṭṭhi, Samma Sankappa, Samma Vacca, Samma Kammanta, Samma Ajiva, Samma Vāyāma, Mindfulness (Sammā Sati) and Right Mindfulness (Sammā Samādhi).

Of these eight factors, Right Understanding and Right Thought belong to Wisdom; Right Speech, Right Action and Right Livelihood belong to Gender; Right Effort, Right Mindfulness and Right Concentration belong to the dharma.

Right Speech

Righteous Karma (Sila)

Right Livelihood

Right Effort

Right Concentration (Samadhi)

Right Concentration 

Tue (Paññā)

Right View

Right Thought

In order, Mind-Tue is the three stages of the "path" leading to Nirvana.

One day, the Buddha taught the bhikkhus as follows:

"These bhikkhus, such as one on the way, find in front of a vast river. This side is scary and the other side is safe and not dangerous. Looking around, he could not find a boat or bridge to cross the shore. "This is a large river," said the newcomer. This side of the river is scary. The other side is safe and not dangerous.To get to the river again, there are no boats or bridges. Why do not we find reeds, reeds, trees, branches, leaves to make a raft? Think so he gathered to collect wipe, reed, trees, branches, leaves, together into raft. Sitting on the raft, he used both his arms and legs, trying to swim, trying to cross the river to the other shore. On the safe side, he thought, 'This raft is very useful. Thanks to it, we can get through the vast river. Dress, Should I wear it on my head now or carry it on my shoulder to always bring it with me? What do the Bhikkhus think? Should a racer take his side? "

_ White Lord, no.

_ So how do you do with rafts?

And the Buddha continued, "Whoever, when the monks, having crossed the great river and stepping on the other side of the river, thinks, 'This raft is very helpful. Thanks to it and thanks to the effort to use both hands and feet to swim, we crossed the river and reached the shore safely. Now we pull it to shore and then leave or let it drift down the water, but we are relaxed wherever you go. So should not?Should not the Bhikkhus, travelers should act like that?

In the same way, the teachings of the Tathagata as well as the raft: Its purpose is to take us across the river, not to let us cling to it.

¶

The Noble Eightfold Path (Magga Ariya Sacca) is the only means leading to Nirvana.

All illegal substances are

INNOVATIVE, BEAUTY, NOTHING.

The wise perceive as

 v whoa and will Barbarous Aggregates.

            That is the Visuddhi-Hall!

¶

Giving of compassion ...

For the needy with mercy ...

It is a precious seed, nobler than all that glorious but worthless.

With a heart of respect, dedication to the teacher master, mother father, benefactor and intellectual level ... the higher the noble.

Out to sow good cause, spread the truth and open the way to Gender, Dhamma, Wisdom.END=NAM MO CAKYA MOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.10/6/2017.