When the arising and passing of objects in each moment are clearly seen, the yogi will experience impermanence, suffering, and non-self.
When students are able to discern material and mental processes at the moment of their seeing, they can also understand the physical and mental processes at the time of hearing, speaking, tasting, touching and thinking. Students can see the cause and effect of their relationship and see the three characteristics in these phenomena of seeing, hearing ...
The eyes of ordinary people who do not practice Vipassana Meditation, often led by wrong ideas, should see that they are people, men, women, egos, etc. With insight insight, students will not seek out self, souls because they don't exist. When yogis have firm concentration and mindfulness, they will see physical phenomena and cittas arising one by one. Seeing clearly that all these physical phenomena and minds did not last long, they only temporarily arose and then disappeared. Indeed, physical and mental phenomena arise alone and then disappear alone. Students will see clearly that they are not independent, they are suppressed by arising and disappearing, dissatisfaction and no soul, self, no core, we cannot control their arising and falling away, they act according to their relative conditions. All five aggregates: aggregates, sensations,
When seeing these three characteristics, students should continue to observe until they are ripe. By contemplating material phenomena and the mind the last five aggregates will be eliminated.
The Buddha taught us how to eliminate craving, clinging to the five aggregates. He taught Elder Rādha:
" Hey Rādha, children playing with sand, the sand used to build small houses, made of sand pots for cooking. When they are attached to those toys, they have the thought: This is my home, this is my object ... They are very happy, happy with those sand toys. If anyone came to ruin their homes, they regretted, mourned, and told their parents. When children still like the toy, they enjoy it and attach themselves to their objects. But those craving, attachment to toys will disappear when children get bored with these games. At that time, they will break down, dumping toys that they built. Now, if anyone breaks their toys, they won't get angry because they get bored with the toy. ”
" Unlike these children, sentient beings are attached to the five aggregates with the wrong idea: This is me, this is my wealth, these are things in my possession, this is my son. , This is my daughter, beings have deep attachment to the five aggregates, so they must be in the sea of samsaric existence, unable to escape the cycle of rebirth, which is continuing on and on.
The Buddha taught Rādha:
" Rādha, remove the aggregates (material constituents) and meditate to eliminate craving, like a child who demolishes and shatters sandy houses when they get bored with toys." there. You too, eliminate, drop the aggregates. Practice meditation until all craving is eliminated. Like eliminating aggregates. You have to practice to eliminate other aggregates such as aggregates, thoughts, aggregates, and aggregates. You practice until all craving, attachment to the five aggregates are completely eliminated ”.
The Buddha explained to Elder Rādha that:
" Eliminating craving means reaching An Tinh, Nirvana ".
What is nirvana? To understand the nature of Nibbāna, we need to understand what it is. Nirvana in Pāḷi is Nibbānna because its root Nibbanum literally means " extinguish, destroy " or has a peaceful nature. What is extinction or destruction? That is to kill off three cycles of rotation forever: the cycle of afflictions, the cycle of results, and the cycle of karma .
The cycle of defilements (Kilesa-vaṭṭa) consists of ignorance, craving and attachment.
Ring career (Kamma-vatta), consisting of good and evil. Round results (vipāka-vatta), including the rebirth, physical and mental phenomena in six apartments (door), six emotional, and six life. Everything we see, hear, hear, taste, touch and think is part of the circle.
Because of ignorance, we don't see the true nature of things at the time of seeing and hearing, so we think: we see, we hear, we smell, etc. minh dominates. Because holding the wrong view that what we hear, we see is often, lovely so we craving, clinging to what we see, hear. This craving is called "Tanhā". Greed is less craving (Tanhā). Join too many called clinging (Upādāna). That is the way in which the cycle of disturbing emotions continues to spin.
Because craving, attachment to the aggregates for them is nice, lovely, so we try to do everything to achieve what we love, therefore, the cycle of karma arises. Due to the volitional effect that consciousness arises immediately after the death consciousness appears. The reborn consciousness is the condition for matter and the mind to arise. Next is the six bases. Since then arose the fruit. What we see and hear is part of the circle.
As a result of ignorance, ignorance, craving and clinging arise. This impurity is also part of the cycle of disturbing emotions. Due to this round of disturbing karma arises. Because of this round of karma arises. Just like that, these three rounds keep spinning, one after another.
If we continue to maintain mindfulness, virtue and result will eventually arise. When you have seen nirvana through the path and result, the cycle of disturbance will no longer appear.
When attained Arahantship, the cycle of negativity is eliminated, the will or intention will be no more. When volition ceases, the result of material and mental phenomena do not arise. Thus, when an Arahant dies, there will be no more rebirth. The physical and mental phenomena cease to arise, suffering ceases, attain Nirvana. That is one way of explaining Nirvana. Nirvana is the cessation of suffering. Nirvana can also be defined as the end of the three cycles of samsara: the cycle of affliction, the cycle of karma and the cycle of results. Due to the vipākacitta capacity of the Arahant, the three cycles will never appear again. So Nirvana is the end of the three cycles. That is why the Buddha encouraged us to practice Vipassana Meditation until the three cycles of elimination were completely eliminated, or in other words meditated until craving was eliminated.
The first thing to eradicate defilements is to keep the precepts clean . The laity at least keep the five precepts, the monks keep their precepts. Once the precepts are clear, one can practice Vipassana meditation or Vipassana meditation.
There are two ways to develop Vipassana Meditation:
1. Develop meditation as a basis, then develop Vipassana Meditation.
2. Practice Vipassana Meditation immediately by noting the physical and mental phenomena that take place through the six doors of insight in the present moment.
For those who are new to Vipassana Meditation, it is difficult to record the processes occurring at the sensory doors, just by paying attention to the most striking physical phenomena. While walking must note the movement of the walk . While sitting records all the effects of sitting and all other striking effects.
The Venerable Mahasi taught us that when we sit , we should pay attention to the abdominal movement , because when we focus on the yogis, we can see the tension, vibration, and contraction ... many striking points, easier to recognize mindfulness than other places.
If the note is interrupted by daydreaming or thinking, note: dreaming, dreaming; thinking, thinking. When the feelings of discomfort, heat, and intense pain are obvious, let us note what is happening. When seeing or hearing what, note: seeing, seeing, hearing, listening ... At first, concentration is not strong enough, the mind easily wanders here and there: if this happens to note the distraction or Hope this mind. Finally, when concentration is getting better and worse, the anticipation will be less.
During continuous mindfulness, the mind promptly notices the process of rising and falling motion. The mind also tends to wander but less than before. As soon as the wandering is recorded, this wandering will end. When the wandering ends, return to the flat, swollen movement of the abdomen. Well, every phenomenon that takes place must be noted. The pure mind (Cittavisuddhi) will be achieved when the student is able to continuously note every moment the object is taking place .
When the mind is pure, clean, and the headings become clear, the yogi will distinguish material and mental phenomena, and the yogi will also distinguish between the object of note and the mind of note. When all things are clearly noted, the student will see clearly that only matter and mind take place in this body. It is the insight of " distinguishing matter and mind " (Nāmarūpāriccheda-ñāṇa). When this insight arises, the yogi has accomplished " clear vision " (Diṭṭhi Visuddhi).
Students who continue to record uninterrupted swelling will see the causal relationship between physical and mental phenomena. Students will clearly see that all bodily effects while walking, standing, sitting, lying, stretching, stretching, etc. are triggered or caused by the will, the will, the desire to stand ...
Then the yogi will experience that: When there is a seeing or seeing arising there are four factors: the eye, the sensitive part of the eye, the seeing object, the light, the attention which contributes to seeing. . Students also understand that consciousness or consciousness arises not only in the eyes but also at the moment of hearing, smelling, tasting and touching the other sensory doors. Knowing the causes involved, that is, there is wisdom seeing cause and effect or condition (Paccaya-pariggaha Ñāna). Once this insight has been attained, the yogi has completed the stage of the "pure meditation" (Kankhāvitarana Visuddhi).
The first two insights are only insight wisdom (Santīrana paññā) rather than actual insight knowledge. These are the two insights that come from theoretical scriptures or from teachings. Theoretical scriptures or the teachings, even though the teachings of the Buddhas only help us to obtain the written literature (Suttamayāpaññā: wisdom acquired through hearing) or wisdom (wisdom acquired through reflection). Only the practice itself has real insight knowledge, and this wisdom leads to enlightenment.
After having attained the two insights of " material and mental discrimination " and " causal wisdom ", yogis will experience true insight. This is the main insight experienced by the yogi, not the borrowed one as the first two. When practicing Vipassana continuously, yogis will observe the arising and passing away of physical and mental phenomena that occur in each moment. Students will clearly see three stages: " the beginning, the transition, the disappearance " of physical and mental phenomena. Seeing the physical phenomena and the mind that arises and falls away, the yogi sees impermanence, suffering, non-self. At this stage the yogi has attained the perception of impermanence (Sammasana ñāṇa). This is the beginning insight of Insight.
Continuing mindfulness students will see the arising and disappearing of material phenomena and mind faster and faster. Until seeing this arising and passing extremely quickly, at this time the yogi has enough concentration and strong recitation to see the phenomenal swift and swift arising and passing. (At this stage, yogis sometimes see light and feel bliss ...) Students have received the wisdom of "arising and passing away" (Udayabbayā nupassanā ñāṇa). At this stage through insight insight, students will see more clearly about the base, and then the mundane mind will reduce. Students will see the factors of arising and passing. Gradually students see only cessation. Then the yogi attains the wisdom of cessation (Bhangā nupassā ñāṇa).
When a yogi strives diligently to continue meditating without rotting, he will attain the insight of materiality and the mind that arises and falls away, which is dangerous, terrifying and very boring. Finally, yogis will reach a level of good balance of mind; Although the object of contemplation is joy or suffering, the student's mind is calm and calm, unaffected and unmoved. Students can observe all material and mental phenomena clearly with the mind of equilibrium and concentration. At this point, yogis will attain the wisdom of action (Saṅkhārupekkhā ñāṇa). In this wisdom, yogis have an equanimous mind toward the practices or have mental equanimity for all matter and mind ... Students will continue to meditate until they clearly see every moment of material and mental phenomena. are arising and falling away continuously. After that, the physical phenomenon and the mind completely cease. Yogis experience the absolute cessation of matter and mind. That is the nature of nirvana. Students attain the first path and result. That is how the yogi becomes a holy being enter save or Tu Da Huan .
When attaining Arahantship , the highest level of enlightenment. Students will experience complete cessation. Three rounds: The cycle of affliction, the cycle of karma, the karma ring are excluded. Eliminating the round of fruit means eliminating craving, the source of the five aggregates. When craving is absent, all suffering is destroyed, and yogis will no longer be reborn in samsara. Craving is the root or cause of rebirth. As long as craving is not eradicated, sentient beings will still be reborn; sentient beings often expect in a future life, but once reborn they will receive many kinds of suffering in that life. Therefore, rebirth must be considered a terrifying suffering. One sees the frightening and dangerous nature of rebirth, so they don't want to be reborn. However, this will not be enough, in order to fulfill the will of not being reborn, the yogi must reach the highest level of enlightenment. Eliminate all craving, attachment. Craving is the cause of rebirth, the cause of the five aggregates, the creator of the five aggregates.
Although, sentient beings are afraid to be reborn in hell, they may fall into that place even though they are afraid. Beings must be born in hell due to two important factors: craving and bad karma. Because the craving is not attached to the realm of the future, because creating unwholesome karma strong enough to bring sentient beings to hell, sentient beings must be born into this realm.
Before reaching the insight wisdom of A-la-Han, the Bodhisattvas who wish to become Buddhas still circulate within samsara, many A-period states. When the Taoist Sumetha, the precursor of Shakyamuni Buddha, had not yet met the Buddha, Dang Lam, he had been rotating for a long time in the cycle of birth and death. After being registered by Buddha Nhien Dang, the Bodhisattva Sumetha must undergo four lifetimes and one hundred thousand earthly lives. During this long period, the Bodhisattva sought the cause of samsara and the method to escape from this cycle of birth and death.
Finally, after attaining Buddhahood. He uttered the following victory saying: “ Through so many lives in samsara, I have failed to find the builder of this house. We have to go through many rebirths suffering! Hey builder, I've found you already, you can't keep building this house again. The rafters and rafters have been broken, our mind has reached an unconditional state, we have eliminated all craving . "
This is just a brief but meaningful sentence. According to the commentary: One who builds a house is craving. The house is the five aggregates . The breaking of the house is the enlightenment of Buddhahood and the Buddha. Destroyer column destroyed negativity. Rui sesame is broken is ignorance.
Although these are short sentences, there are many details in them.
Through the wisdom of the Chief Justice of Awareness or Arahantship, They have seen: craving is the one who builds the house of the five aggregates (this enlightenment is achieved through the power of Vipassana wisdom). They realized that craving could no longer build a house of five aggregates. They have eradicated all craving, all defilements caused by ignorance. Their minds are in a state completely completely turned off. They take Nirvana as the object, eliminating all wishes and grasping. His mind was completely still, calmly in Arahantship (Samā Patti).
The Buddha with compassion showed us the method of liberation from all suffering. They have worked hard to find the way of liberation to lead us to follow, helping us to be liberated together. Aware of the suffering in samsaric existence, gratefulness to the Buddha for his hard work in finding a way to liberate yogis, he must try to meditate to attain liberation like him.
The teachings of the Buddha are clear:
" Eliminate all craving, eliminate all conditions creating attachment, that is eliminating the five aggregates leading to rebirth. The method of elimination is very clear, namely Vipassana meditation, observing the arising and passing away of continuous physical and mental phenomena . ”
May all of you attain the Noble Eightfold Path.
May all of you rely on the wisdom of the Eightfold Path, eliminating all craving.
May all of you attain Nirvana, eliminate the five aggregates completely.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/5/2020.
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