Route of Theravada Buddhism.

The original Buddhism was taught by Gautama Buddha and his teachings are still kept in the Pali Canon. Although in reality most people seek Buddhism as a religious necessity, there are still a few individuals who actually come to Buddhism with the desire for liberation. In this case, the seeker of Buddhism with the desire for liberation needs a clear distinction between "primitive" Buddhism and non-primitive Buddhism, between Dharma and Buddhism. . Why? After the Buddha's passing away, over thousands of years, the great teachings of the Buddha were no longer understood (intentionally or unintentionally). The disobedient Buddhas have no intention of helping man achieve absolute liberation. Only true Buddhism taught by Gautama Buddha is the path leading to the ultimate liberation of the four holy fruits: the One, the One, the One and the Arhat. In the Lions The Buddha states, in addition to Buddhism, there are no four dharmas. Conversely, the only method that yields four sahibs is Buddhism. Dhamma Seals such as Impermanence, Suffering, Selflessness, Nibbana, are often regarded as indications of Buddhism, but these doctrinal methods still use these methods. Doctrinal catechesis (but actually in practice denies all views on impermanence, suffering, not-self, nibbana ...). Where is the Dharma? Where is the right path? Miserable and confusing, many of us are misled, making the effort to do so unsuccessfully. Only practicing on the point of Impermanence, Suffering, and Non-self, the practice of one of the four saññas (from the Stream, Over the course of two thousand years, the sutras certainly can not remain intact and so the complete restoration of the Buddha's teachings is not easy. Much controversy about a proper practice: What sequence of steps should be followed? How is meditation? How is knowledge? Which landmark? What criteria? In general, the problem of Buddhism today is the problem of how one can reconstruct a "Path" that is best suited to the teachings that the Buddha has practiced and taught. A clear and correct path will lead to deliverance with the four saharas. By contrast, liberation through the four sa sẽas will prove that the path is absolutely right! The following presentation is a comparison of the Buddhist practices of Theravada, which are considered to be the most primitive, currently practiced by different schools. I. History Historically, the Buddha's true origins only existed for about 250 years after the third death of King Asoka. After the third death, Buddhism almost disintegrated because of the division of the sects. The historical data recorded is very complex. However, Theravada was an early escape from the dispute, the elders with the third sutras traveled to Sri Lanka and preserved here a Theravada Buddhism. Since the first sangha, Theravada is the third generation after Vibhajjavada (the second) and the Staviravada. Theravada is the oldest known sect of about 250 years after the Buddha's death. Having stored the original Tipitaka Pali and practiced Tipitaka Pali, Theravada was also known as the primordial Buddhism. Of course, the controversy and the attack are inevitable from the other sects. If you do not accept Theravada as the most primitive one, no one can find a primordial one. Second, if Theravada is not originally recognized, then the Tipitaka Pali is the original teaching. The original teachings of the Buddha outside of the Tipitaka Pali (and the Sanskrit Agama) are nowhere to be found. Accept such a reality! The original Buddhism 2500 years ago was in decline, wanting to restore the original Buddhism to the beginning of the study of Tipitaka Pali and Theravada Buddhism, which is considered to be the most primitive of the time! If you do not accept Theravada as the most primitive one, no one can find a primordial one. Second, if Theravada is not originally recognized, then the Tipitaka Pali is the original teaching. The original teachings of the Buddha outside of the Tipitaka Pali (and the Sanskrit Agama) are nowhere to be found. Accept such a reality! The original Buddhism 2500 years ago was in decline, wanting to restore the original Buddhism to the beginning of the study of Tipitaka Pali and Theravada Buddhism, which is considered to be the most primitive of the time! If you do not accept Theravada as the most primitive one, no one can find a primordial one. Second, if Theravada is not originally recognized, then the Tipitaka Pali is the original teaching. The original teachings of the Buddha outside of the Tipitaka Pali (and the Sanskrit Agama) are nowhere to be found. Accept such a reality! The original Buddhism 2500 years ago was in decline, wanting to restore the original Buddhism to the beginning of the study of Tipitaka Pali and Theravada Buddhism, which is considered to be the most primitive of the time! Accept such a reality! The original Buddhism 2500 years ago was in decline, wanting to restore the original Buddhism to the beginning of the study of Tipitaka Pali and Theravada Buddhism, which is considered to be the most primitive of the time! Accept such a reality! The original Buddhism 2500 years ago was in decline, wanting to restore the original Buddhism to the beginning of the study of Tipitaka Pali and Theravada Buddhism, which is considered to be the most primitive of the time! Early Buddhism sects Theravada, by virtue of preserving the Pali canon, should be considered as closest to the teachings of the Buddha. There is a lot of controversy here, but the fact is that now truly original Buddhism and schools closer to Theravada do not exist anymore! While Mahayana Buddhism "developed" refers to a multitude of different disciplines, the Five Nikaya Sutras of Theravada Buddhism unified a single path of cultivation. Is there any (deliberate) confusion between the "Aggregate" and "Dharma". The Buddha has lectured on many topics, about many categories, so symbolically referred to as the 84,000 aggregates (dhammakhandha) that the topic. The Buddha's teachings explain the 84,000 aggregates of the world. Do not mistake the "Aggregate Dharma" with the "Dharma". The Buddha did not mention 84,000 teachings. He taught only one method, not 84,000. The Buddha teaches a dharma not teach the 84,000 Dhamma. That unique Dharma, that is, the only Dharma path that the Buddha has outlined is that the three Gautama - Deuteronomy leads to the liberation of the four holy ones. In other words, the path that practitioners need to determine is a reasonable process for practicing, helping the practitioner to attain liberation with the Four Paths, the Fourfruits, and the Nibbana. So how can one know if a teaching is original Buddhism? The simple proof is that the path of Dharma which leads to the four holy ones (Enter, One, Hybrid, Arahant), then the Tao is the teaching of the original Buddhism! On the contrary, the guidelines do not release through the four holy floor is not the original Buddhism. Which path leading to the four holy (Enter the save, the most hybrid, Anywhere, Arahant), then the Tao is the teaching of the original Buddhism! On the contrary, the guidelines do not release through the four holy floor is not the original Buddhism. Which path leading to the four holy (Enter the save, the most hybrid, Anywhere, Arahant), then the Tao is the teaching of the original Buddhism! On the contrary, the guidelines do not release through the four holy floor is not the original Buddhism. II. Compare some of the different paths of cultivation The Buddha preached Buddhism in a very scientific way. We can distinguish two distinct parts of Pariyatti and Patipatti, just as science has two parts, Theory and Practice. The practice is to prove by experience that the doctrine is correct. The practice of Buddhism will prove that the practitioner will actually eliminate suffering, escape from impermanence and will be able to dwell in the four Dharmas and Nibbana. Phenomenology (knowledge) needs to be deep in order to practice. Dhamma is more important because only Dhamma can bring about full realization. Enlightenment brings real benefits right in this life. When it comes to the practice we must necessarily understand the process of cultivation and rational teaching with the Buddha. With materials from the five Nikayas, the Abhidhamma and later commentaries, such as the Visuddhimagga, there are now many Theravada schools practicing different paths. . Listed below are some meditation schools and contemporaries:                 1. School of Mahasi: - Shwe Oo min Meditation School (U Tejaniya, Myanmar) - Panditarama Meditation School (U Pandita, Myanmar) - Wat Rampoeng (Ajahn Suphan, Thailand) – Boonkanjanaran meditation center (Ajahn Naeb, Thailand)                 2. The School of U   Acinna Pa - Auk Tawya: Pa Auk Meditation School (Pa Pauk sayadaw, Myanmar                3. The school of Ajahn Brahmavamso (West Australia)                4. School of Ayya Khemal (Sri Lanka, Australia, Europe)                5. School of Bhante Gunaratana (Sri Lanka, Washington DC, USA)                6. Ajahn Thanissaro School (San Diego, California, USA) (This article does not list Goenka's school because his vipassana method only emphasizes and narrows the way of feeling) In general, in Burma or Thailand, meditation schools and temples teach only the practice of Mahasi. I mean, the four foundations of mindfulness based on the basis of concentration (khanisa samadhi, momentary concentration). According to the Visuddhi, the practitioner of Vipassana needs to see the paramattha with the "seeing as it is" as it comes out of a meditation stage (at least its approach meditation). The path of Mahasi according to Mahasi is based on the lineage of the Visuddhimagga. However, with the understanding and interpretation of samadhi (khanika samadhi) seems to be wrong with the Path of the Visuddhimagga, the result is that the practitioner of meditation has no "true knowledge" (yathābhūtaṁ pajānāti) Commentary required. When you have just released a meditation, the "na ding" of a person with dignity "will be very strong, different from" the intention of a person without determination. " The concentration of a person with concentration will be able to see material at the level of the Kalapa complex, and can see the mind at the level of the mind. So, The wisdom of distinguishing the mentality and identity of a person who has a degree of meditation is very different from those who do not have any jhana. Similarly, there will be such differences for the remaining wisdom. Pa Auk Meditation School has now restored the path of practice according to the Path of Right Path. In the Pa Auk forest, four rupa jhana and four arupa jhana have been successfully practiced. This path guides practitioners to follow a certain process (Gender-Determination-Knowledge), in turn achieving the results, the stages of realization, the results, the norm has been fully recorded. in the organs. The following is a brief introduction of the path of cultivation according to the Visuddhimagga realized by Pa Auk school: III. Route of practice at Pa Auk school 1. Discipline: Always regarded as the foundation to help purify the mind. Vinaya and meditation are the means, not the end of Buddhism. 2. Meditation It is easy to arise if the help is pure. Gender will be strengthened if the mind helps purify the mind. Gender and Dinh have an interactive relationship. The Pa Auk school, Myanmar, chose the preconceptual way of preaching the latter according to the Buddhist vision of Visuddhimagga (  Buddhaghosa)  about 1500 years ago. In this order of practice, the cultivator is encouraged to attain appanā samādhi of a jhana, before practicing insight (vipassana). At least, must also reach the upacāra samadhi of meditation meditation lowest. All the arguments for a correct and effective practice are centered on the role of meditation. The tendencies to disregard or meditate seem to be subjective. There is absolutely no scripture for the point of negation of meditation or for meditation as "vain" or "dangerous." On the contrary, in the Tripitaka there are many suttas, suttas, talk about the necessity and benefit of meditation. Examples of Meditations 1 and 2 (Chapter One, The Descent of the Ministry), Dhamma, correspond to the truth (chapter XXII, Comparative Sutras), the Mahaparinirvana (Middle Business) and countless other verses in the five Nikaya. The Vipassana schools that advocated not based on the power of meditation were unable to elaborate on the stages of cultivation to lead to the results. In contrast, meditation is essential and important, and it is possible to map the stages of cultivation until it is achieved by the four stages. Moreover, with the power of concentration, the practitioner can immediately see the moment of transforming his own holy city. To know what the role of dharma really is, recite the Buddha's will in the Mahaparinibbana: "This is the world, this is concentration, this is wisdom. Concluding the same practice with Gender will lead to great results, great benefits. The same practice with Dinh will lead to great results, great benefits. The same tu with Tue will lead to the complete liberation of pirated goods, ie illegal sex, smuggled property (smuggled knowledge), ignorance ignorance ... " 3. Tue It is a more difficult and complex stage. Sariputta, belonging to the Sutta, lists in detail the 73 types of mind. TRÍ (bāṇa được) is understood as when Tue (paññā) was full. The original enlightenment of Buddhism is the successful practice of intellectuals [1]. According to the Visuddhi magga, the cultivator needs to purify himself through the seven stages of purification to attain the 16 stages of Tue from low to high. The seven stages of pure purity are found in the scriptures, mentioned in the Rathavinita Sutta, the Seven Sutras and in the 34 suttas of the Dasuttara Sutta. Insights are also listed in the Analysis of the Pitaka. 4. Sixteen Insights In the Vipassana practice of the original Buddhism, the insights that need to be cultivated are listed in the following order: - Analytical Knowledge (Nama-rupa-pariccheda bana) - The knowledge of causal analysis (Paccaya-parigaha-bana) - Tears considered impermanent, suffering, non-self (Sammasa-bana) - Wisdom of birth and death (Udayabbaya-bana) - Bhanga Anupassanā-bana. - Fear of fear (Bhayatupatthana-bana) - Adrenavalious (Adinava-bana) - Tears of hate (Nibbidā-bana) - Desire to Desire (Munacittukammayata-bana) - Tires of liberation effort (Patisankha-bana) - Sankhara-upekkhana-bana - Anuloma-bana (Anuloma-bana) - Tears cut off the line also known as knowledge transfer (Gotrabhu-bana) - The Magadha (Magga-bana) - Fruitfulness (Phala-bana) - Pessimism or reconsideration (Paccavekkhana-bana) 5. BRIEF SUMMARY Diagram of the Pa Auk Meditation School After understanding and holding the precepts, the practitioner enters one of the two pathways according to personal ability: Case 1: Begin by practicing mindfulness of breathing. Later, - Develop an appana-samadhi of mindfulness of breath (Jhana). - Practicing four meditation protection (four immeasurable) - Practice the 32 parts of the body - If possible, use the kasina to make the anisotropies - Practice meditation before going into the knowledge (Vipassana) - The first Tue to practice is the "distinction of identity". There is a lot of wisdom to practice in vipassana, but in that there are 16 basic wisdom leads to enlightenment of the four fruits of Buddhism. Enlightenment will occur after the meditator realizes the 12th wisdom (thaoma-bana). Thirteenth knowledge transfer knowledge (Gotrabhu-banaan) who recognize the Nibbana and from the ordinary became the holy entree. Case 2: If yogis are unable to develop mindfulness of breathing, they can only be: At the Pa-Auk school, yogis are encouraged to practice cetudhatu vavattana. When practicing meditation successfully, the meditator has the same level of concentration as that of a meditator. Then meditators use this level of access to practice wisdom with the first knowledge is "distinguished identity-identity". Principles of wisdom practice based on the foundation: The meditator comes out of an appointed or penetrating state, the mental energy when it comes out of concentration or strong concentration, can be used to recognize and observe the objects of ultimate truth as well as the arising of them. . At this point, the mind still has the power of concentration and is called the khanika samadhi. The description above is a basic sketch of the Pa Auk jhana path, which is to emphasize the stages of cultivation. The specific details of the method of teaching are taught at the school of meditation. IV. The principle of enlightenment in Buddhism Buddhism is the path of Wisdom. Buddhism uses wisdom to perform liberation. Sariputta's depictions of the seven divine qualities are described. When cultivating Vipassana, cultivators need to complete the 16 basic types of wisdom, necessary to attain the four paths and four sa quảas. Wisdom is the direct factor leading to the last enlightenment of Buddhism. Gender and dharma are not direct elements but indirect factors. By virtue of which the mind is calm. Thanks to the calm mind that made Diem successful. Thanks to the practice of Tue practice effective. To obtain liberation, one must know how to use the power of attainment combined with insight to see the "real" paramattha sacca. The so-called "foot" is so subtle that the senses of a normal person can not see. The principle of enlightenment in the original teachings is the seeing of things, of all things as they are (seeing as it is). That is to see things, all phenomena (matter and consciousness) in essence "truth" as they are. For example, practitioners must see their physical bodies in the form of basic material (Kalapa assemblies) and must see each moment of mind as they appear in the mental pathways. Even at the moment of enlightenment, the practitioner can see the path of his own enlightened mind. This is the essence and characteristics of the Buddhist teachings. The practitioner must see his physical body in the form of material bases (Kalapa complexes) and must see each moment of mind as they appear in the mind paths. Even at the moment of enlightenment, the practitioner can see the path of his own enlightened mind. This is the essence and characteristics of the Buddhist teachings. The practitioner must see his physical body in the form of material bases (Kalapa complexes) and must see each moment of mind as they appear in the mind paths. Even at the moment of enlightenment, the practitioner can see the path of his own enlightened mind. This is the essence and characteristics of the Buddhist teachings. The original dharma of the Buddha is an accurate and clear teaching as a spiritual science. Each level of meditation has a standard milestone. Each level of insight has a clear description and guidance. The enlightenment of Buddhism does not stop at the level of attainment of the jhanas but also transcends to the ultimate liberation without any reincarnation in the three realms. The principle of this ultimate liberation is the development of liberation. The liberating wisdom has created this great enlightenment, not the light of the meditation, not the opening of the third eye, the awakening of the kundalini, or the chakras in the yoga system. The wisdom of liberation is clearly described in the sutras that have given rise to enlightenment rather than the secret communication of the gurus, V. Four Paths The practice of the original Buddhism, including the study of the three-wisdom-wisdom, the Four Noble Truths and the eight. Over the course of more than 2,500 years, however, the details of a proper method for the complete implementation of the Route have remained controversial. Currently, the problem of order in the practice of Dinh and Tue is still in place. Without defilement, Tue arise will not be deep and insufficient, the practice path will not complete. On the other hand, if there is no successor, then the path will not be complete. Luckily, the issue of Dharma cultivation has been solved and handed down according to the scriptures. Ananda taught the details of the possibility of multiple paths that arise depending on the difference in mental ability, as well as on the way The development of each individual's mind. In the section of Pure and Insight of the Divine Equation (Patisambhidamagga) there is also a discussion about the order of practice between Dhyana and Tue. Thus, any dispute over a proper practice can be based on the following documents: 1. The increase of the Ministry of Economy IV.170, Kinh Closely Closed, Thich Minh Chau At one time, Ananda lived in Kosambi, in the garden of Ghosita. Here, Phra Ananda calls the monks: Dear Sage Bhikkhu. Yes, sage. The monks he replied to the author. Phra Ananda said as follows: Monks or nuns who declare before me that they have attained Arahantship, all of them are full of these four parts, or one these four parts.  how is four? - Here, this Hien, Bhikkhu practice custom, only go first; because he cultivated habits have only go before, the way is born. He practices the path, practice, make full. Since he practiced that path, practiced, perfected, the fetters were cut off, the options were stopped. · Again, this Hien, the Bhikkhu practice only, there are precedent. Because he cultivated only the shop before, the road was born. He practices the path, practice, make full. Since he practiced that path, practiced, perfected, the fetters were cut off, the options were stopped. · Again, this Hien, Bhikkhu practice both the bondage sticking together. Because he practiced both the only stick together, the road was born. He practices the path, practice, make full. Since he practiced that path, practiced, perfected, the fetters were cut off, the options were stopped. · Again, this Hien, Bhikkhu with the vibration for the law is completely cleared. The Sage, this is the time when his heart to stay, peace, one mind, static. With him, the path of birth. He practices the path, practice, make full. Since he practiced that path, practiced, perfected, the fetters were cut off, the options were stopped. Whether the saints, monks or nuns declare before me that they have attained the Arahant, all of them are full of these four parts, or one of the four parts This. 2. Pure and Vowed, extracted from the Analysis of the Way, the Ministry of Economy. Bhikkhu Indacanda Translation: "I heard this: At one time, Venerable Ānanda lived in Kosambī, Ghosita Monastery. It was in that place, the great Ānanda told the monks that: - Hey great monk. - Great faith. The monks responded to the great virtue of Ānanda. Venerable Ānanda said this: - Great virtues, any Bhikkhuni or Bhikkhuni who declare the Arahantship in my presence are all four paths or one Which of the four paths? By four (direction) what?  - Great virtues, here the Bhikkhuni practice insight is just before the net. When he is practicing insight, there is only the first step, the path is formed (for him). He trained, practice, make full the path that. When he is practicing, cultivating, fulfilling the path, the bonds are removed, the sleep is terminated (for him). - Hey, the virtue, more than the Bhikkhu practitioners just pure vipassana go first. When he is practicing purifying premeditated before, the path is formed (for him). He trained, practice, make full the path that. When he is practicing, cultivating, fulfilling the path, the bonds are removed, the sleep is terminated (for him).  - Great virtues, more than the Bhikkhu practice pure and simple insight combined. When he is practicing purity and insight together, the path is formed (for him). He trained, practice, make full the path that. When he is practicing, cultivating, fulfilling the path, the bonds are removed, the sleep is terminated (for him). This great virtue, more (in some cases) the mind of the monk was stirred by the liberation of the Dharma. The great virtues, at the heart of it, to concentrate, to be the most special, is determined in the main part, then the time. Route was formed for him. He trained, practice, make full the path that. When he is practicing, cultivating, fulfilling the path, the bonds are removed, the sleep is terminated (for him).  - Great virtues, any monk or bhikkhuni who declares the Arahantship in my presence is by all four of these paths or by a certain path of the four paths. that way ... "[2] Comment: These two sutras, one recorded in the Sutra and one recorded in the Sutra of the Sutra, are really one. The content of the sutra is Ananda's discourse, referring to the possibility of four "secondary" paths that arise from a "major" pathway: One: Pre-Confirmation of Wisdom Two: Previous Wisdom before Ba: Dignity - The practice is parallel Four: After the end of the wobble between the practice, a separate path is formed. To explain the problem of the order of practice between Samadhi and Vipassana, the Pa Auk school explains as follows: To refer to dhyana (referred to in the mentioned sutras) means to refer to a meditation official, ie the concentration of appana samadhi of meditation, dual meditation, meditation, meditation or concentration of the four meditations. Arrival (upacara samadhi) is not and is not referred to as (appana samadhi). A person who does not have right concentration can still use the right approach to practice wisdom. After successfully cultivating the Vipassana, the cultivator returns to the Dhamma to attain the appana samadhi of the meditators. In this case, it is called "Path before, after". 3. Review of the different pathways of Theravada The Three Precepts in the original teachings are universally acknowledged as the obvious truth. The path of cultivation is also not necessarily the predestination of the latter, but the order of practice between Dinh and Tue can change, as the canon is clearly stated. There are many different schools with very different learning processes. The determinant (or at least proximity) is a necessary condition for the realization that the truths of truth are not yet recognized. In contrast, most Theravada schools, even in countries where Buddhism As the state religion, it is considered unnecessary meditation, even "dangerous" for the practice. In addition, the understanding of the determinism is not consistent among the different schools. Here are the views: - Most Theravada schools now practice Vipassana without the need for a certain level of security. Most of them refer to the manipulation of concentration (Khanika samadhi) in Tue. It is understood that the intention to move the object when the object operating through each na. But what is the definition and ability of na na is still a problem is not uniform. According to the Pa Auk school, at least the yogis must be attainable (upacāra samādhi) of concentration (Jhana). When it has just emerged from concentration or attainment, the mind can now use it as the Satyagraha to observe an object of paramatthasacca acting in time. Due to the strong power of the mind when it comes out of concentration or concentration, yogis can perceive the attainment of the material components (kalapa complex) as well as the perception of the mind in the mind. vīthicitta. Thus, Pa Auk defines the moment as follows: “A meditator uses either access concentration or jhāna concentration as the foundation of vipassanā and undertakes vipassanā defining mentality-materiality as impermanent (anicca), painful (dukkha) and not-self (anatta). The concentration that is associated with insight knowledge (vipassanā) in this way is called “khanikasamādhi”. [3] A meditator who uses or approaches meditation (jhāna) as the basis of Vipassanā meditation and meditating on Vipassana meditation identifies nåma and rúpa as impermanent (aṇicca), dukkha, and anatta. Determination combined with vipassanāñāṇa wisdom in this way is called "khanikasamādhi" (na-na-na). - Pa Auk school is based purely on the guidance of the Ministry of Visuddhimagga and considers the recognition of paramatthasacca as the basis for the development of wisdom. In order to be able to recognize subtle things that ordinary senses can not grasp, meditators need the power of concentration (Jhana). From the level of a Jhanas, the meditator outputs at near distance, then associates with meditation. With this method, the cultivator in the Pa Auk meditation center has completed all levels of insight and can even clearly identify mental paths when enlightened! [4] VI. Seven Holy Classes Starting from the four virtues and four fruits, the saints can be categorized according to a number of special factors during the course of their cultivation. Or what factors are mainly for enlightenment: faith, ton, meditation, concentration or wisdom. Or according to the meditations he has. According to the Kīṭagiri Sutta and the Puggalapanññatti Sutra of the Abhidhamma, the saints can be divided into seven categories: "Here, monks, there are people who do not attain santā vimokkhā ārupā (mindless liberation) beyond the rúpas; After seeing with wisdom the goblin or his is not excluded. But he has faith in the Tathagata, there is compassion for the Tathagata. Moreover, he also has such as beliefs, radical, basics, concentration and wisdom base. This person, the monks, is called a Creditor. " (Saddhavimutto): "Here (in this doctrine), there is a person who does not attain the attainment of the states of liberation through the rúpas; But after seeing with wisdom, some of his or her gates were removed and the faith of the Tathagata was determined, settled on a firm foundation. This person, the monks, is called the renunciant. " Witness Body (Kàyasakkhi): "And, monks, what kind of person is the body? Here, bhikkhus, there are people who attain selfless attainment through the rúpas, and after seeing with wisdom, some of the goblins or of them have been eliminated. This person, the monks, is called the person of the body. " Type of liberation (Ubhatobhāgavimutta): "What, monks, is the category of liberation sentence? Here, the bhikkhus, who in themselves have attained the immortal tranquility, beyond the rúpa, after seeing with wisdom, the smuggled or the he has destroyed. This person, the Bhikkhus, is called the Sentence of liberation. " Class Dhammānusāri (Dhammānusāri): "Here, the bhikkhus, there are people who do not attain the tranquility of the colorless, beyond the rúpa; After seeing with wisdom, the ginseng or his is not completely excluded. But the teachings that Tathāgata claims to have been accepted by the pure thought, and he has these dharmas, the base, the base, the base and wisdom. This person, the Bhikkhus, is called the Law Enforcement. " Diṭṭhippatta: "And what is the Bhikkhus, what is the idea? Here, the monks, there are people who do not attain pure immortality, passing the rúpa, but after seeing with wisdom, some pirate or his was eliminated and the law as Lai declared that he saw and confirmed with wisdom. This person, the monks, called the level of knowledge. " Pannāvimutta: "How, monks, is the category of liberation? Here, the bhikkhus, there are people who themselves do not attain the immaculate tranquility, passing the rúpa, but, after seeing with wisdom, the pirate or his has been eliminated. This type of person, the monks, is called the liberation category. " The classification of the Sutra and the Abhidhamma shows that Jhanas meditations (four qualities of matter and four colors) are especially important! Although the most direct element to enlightenment is insight knowledge, but the higher the jhana (higher concentration), the higher the attainment of the higher holy. For example, "the sentence of liberation" (Ubhatobhāgavimutta), this person freed from the material body (Sắc) by the "wisdom" of the formless energy, simultaneously free from the mind (Name) with the "insight" of insight . Secondly, a person called "liberation wisdom" does not mean that there is absolutely no jhana, but only means that there is no form of samsara. Mr. Henepola Gunaratana in "The Way of Meditation and Meditation" wrote: " ... To be honest, in the scriptures do not assign the lack of meditation to the group of monks who are free of this insight. It refers only to the absence of the five elements (abhinñññā) and the formless meditations (ārūpa) ... "[5] Thus a liberator called at least one meditation and jhanas is a very necessary condition in the process of evolving for the reason as mentioned above. VII. The important role of virtue in the practice 1. For practitioners: A clear path is laid out with clear stages of practice in order that is essential. The pathway will help the practitioner to see through the whole path that he will have to go through. The path helps the practitioner know where he is standing, at what stage on the path of practice. One who sees the path also has the meaning of seeing the Dhamma. 2. For a school or a disciple: Nothing is more powerful and convincing if a school or a method of asserting to a cultivator knows where the practice begins, through which stages and which end is achieved. Establishing a path of cultivation means confirming the practice of that school or method. For primitive Buddhism, the path of cultivation should be consistent and consistent with the Buddhist sutras. Only meditation and meditation are the norms for all schools and only the results of cultivation are worth to judge the path is true or not true! 3. The actual situation of the current practice: - For the Mahayana Buddhism that "Buddhism" development, there are rare schools or methods dare bravely take the path of their practice. Nowadays in the media such as books and the Internet we see only articles that discuss the philosophical views of different schools and disciplines. When presented or debated, the schools and disciplines of Buddhism develop as always ignoring the matter of the path, while the "path" is the essence of every argument! Nowadays, on the Internet most of the so-called Buddhist web sites are gathering places, gathering all the chaotic chaos views! Hundreds of flowers bloom with hundreds of jumble! The true seeker does not gain any benefit in those jungle-minded views, but in the opposite, only confused, disoriented. The true need of the seeker is how to distinguish between the path of practice to follow, what is a specific path and right! Unfortunately, the practice of Dharma cultivation is very little mentioned by the schools or the Buddhist teachings. If compared between the different paths, the seeker has the opportunity to learn and distinguish where Buddhism is not Buddhism! Where is the Dharma and where is not the Dharma. So, from the position of those who are new to Buddhism and seeking the Dharma, we must first learn about the "Path of Wisdom" and take that as a benchmark to determine a choice. right yourself! Unfortunately, the practice of Dharma cultivation is very little mentioned by the schools or the Buddhist teachings. If compared between the different paths, the seeker has the opportunity to learn and distinguish where Buddhism is not Buddhism! Where is the Dharma and where is not the Dharma. So, from the position of those who are new to Buddhism and seeking the Dharma, we must first learn about the "Path of Wisdom" and take that as a benchmark to determine a choice. right yourself! Unfortunately, the practice of Dharma cultivation is very little mentioned by the schools or the Buddhist teachings. If compared between the different paths, the seeker has the opportunity to learn and distinguish where Buddhism is not Buddhism! Where is the Dharma and where is not the Dharma. So, from the position of those who are new to Buddhism and seeking the Dharma, we must first learn about the "Path of Wisdom" and take that as a benchmark to determine a choice. right yourself! - For Theravada, the path of cultivation is primarily based on Buddhagosa's Pathumà.However, schools still argue about how to do it properly. That is the question: Is one of the "khanika samadhi" of a person who does not have any meditation that can be used to perform the proper and effective stages of wisdom? At present, the path of cultivation of the Visuddhimagga with the jhana dharma as the foundation has been restored and developed. However, the Visuddhimagga still suffered some attacks on the nature of jhana. It is said that jhana practice is based on the guidance of the sastras more than on the basis of sutta. Some say that the ability to "see the real" of jhana (for identity and nåma) as well as the recognition of the layers of insight can be imagined (Paccavekkhā: imagination) [6]. It is not without reasoning to argue against these attacks. But this article does not address the criticism, but only records the reality that is happening in Theravada Buddhism, that is, there is no consistent practice.Nevertheless, all of us must recognize a historical fact that Theravada is only one of the most primitive sects, not the original. That is to say, with faith and hope, we can still expect the appearance of a real Buddhist path that the Buddha taught. It is possible that the practice of Emancipation is based solely on the Sutra without having to rely on the commentaries. There are also monks who are practicing the four saints by practicing mindfulness, Then use a method of "good intentions" to temporarily isolate with greed and evil. With strong mindfulness and evil mind, the four saints are able to show lightly without the need to concentrate on the subject. By the positive effort and learning of many people earnestly with the Dharma, there is no doubt that we can see a real practice path in the very near future.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.23/7/2018.