The Path to Liberation of Suffering - Commenting on the end of each object of the four foundations of mindfulness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

 

Comment on the end of each object of the four foundations of mindfulness

In the Sutta, there are 21 objects, and the ending of each object begins:  "Iti ajjhattaṃ and ..." , what does it mean?

*      Iti ajjhattaṃ and :  Or his inner object like:  Breath in - breath out  of his inward; 4 postures:  Walking, standing, sitting, lying down, being  inside of yourself, etc. are easy to understand.

*      Bahiddhā vā :  Or the object outside of you, of others like:  Breath in - breath  out  (of others); 4 postures:  Walking, standing, sitting, lying down,  outside of ourselves, of others, etc.

In fact, one who practices the  four foundations of mindfulness  or  the practice of insight meditation  has reached the stage of generating  the first wisdom  called  Nāmarūpaparicchedañāṇa: The  mind clearly sees, knows, clearly distinguishes each name, each of its  inner  rupas which is true to the true nature of the dharmas is a  non-self,  having  the right view and wisdom (Vipassanā sammādiṭṭhi),  attaining  purity  called  Diṭṭhivisuddhi:  pure right view.  And the development of wisdom, the sequential evolution arises  the second wisdom  called  Nāmarūpapaccayapariggahañāṇa: Wisdom see clearly, know predestined predestined arising each nomenclature, each materiality,  with  paccakkhañāṇa:  Wisdom directly see, know predestined arising each nomenclature, each  internal matter  (ajjhatta)  as how?  And by  anumananana: Wisdom indirectly evident, clear causal arising each nomenclature, each outstanding  legal  outside his  (bahiddha),  of others,  we  others arise also because of conditions like that.  So,   this second wisdom reaches  the purity  called  Kaṅkhāvitaraṇavisuddhi:  Wisdom escapes from pure doubt.

Due to   this second wisdom , the practitioner has no  doubt about the birth of his internal nama, rupa; and there is no longer any doubt about the birth of nama, rupa  outside of himself, of others .

Thus,  " bahiddhā vā ":  Or the object outside of us, of others, is not the real object present, but only the object of the right  mind of wisdom, because the second mind clearly sees it, knowing the conditions that arise each nomenclature, each rupa within itself is the foundation.

For example: A person has the opportunity to go to Vung Tau to swim, have tasted the sea water, know the salty taste of the sea water, he no longer has doubts about the salinity of the sea water in Nha Trang or in other countries around the world. gender anymore; even though they didn't go there.

*      Samudayadhammānupassī and :  Or tracking wisdom see clearly, know the  state of birth  of each  nomenclature, each rupa which is conditioned by conditions. That is  the second wisdom  called  Nāmarūpa-paccayapariggahañāṇa:  Intellect sees clearly, knows the predestined origination of each nama, every rupa.  This wisdom is capable of seeing clearly, knowing each nama, every rupa arising from its own predestined relationship.

*      Vayadhammānupassī and :  Or the insight meditation wisdom see clearly, know the  state of cessation  of each  nomenclature, each rupa due to predestined karma. That is  the third wisdom  called  Samma-sanañāṇa:  Wisdom meditation wisdom sees, knows  the cessation  of each nama, every rupa caused by predestined karma,  so sees  the impermanent state, the suffering state, the state egolessness of each nomenclature, each rupa. This wisdom is able to clearly see each nama, every rupa which falls away because of its own predestined cause (this person dies from this disease).

*      Samudayavayadhammānupassī and :  Or the wisdom of insight meditation, seeing clearly, knowing  the arising and passing away  of each  nama, each rupa due to karmic origination, due to predestined karmic passing right away ,  should see clearly the  state of impermanence, the state of dukkha, the non-self state  of nama rupa. That is  the fourth insight meditation wisdom  called  Udayabbayañāṇa:  Wisdom meditation wisdom sees clearly, knows  the arising and passing away  of each nama, every rupa right now,  should see three general states:  impermanence , the state of dukkha, the non-self state of nama rupa. The fourth insight meditation wisdom has the ability to see clearly, knowing  the arising and passing away  of each nama and rupa.

What rupas are  born of five conditions :  Ignorance, craving, karma, real objects,  and  the arising of rupas ; then the rupa which is  destroyed is also caused by those five conditions  :  ignorance, craving, karma, real objects,  and  cessation of that rupa.

What list is  born of 5 causes :  Ignorance, craving, karma, nama - rupa  and  the birth of nama ; then that nomenclature  ceases also due to these five conditions  :  Ignorance, craving, karma, nama-rupa  and  the cessation of that mentality.

 This fourth insight meditation wisdom officially begins to be called the  wisdom meditation meditation wisdom , because this wisdom has the ability to see clearly, know the nama, rupa, and then fall away; three general states are clearly seen:  the impermanent state, the state of suffering, the non-self state  of nama, rupa. And from there the wisdom of meditation meditates development sequentially leading to the realization of the truth of the Four Noble Truths, attaining the Noble Path - Saints and Nirvana, eliminating the disturbing disturbances.

*      Atthi Kayo :  That is just the  body  only, this body of  material  is  legal selflessness,  not me, not mine ...

*      Atthi vedanā :  That is just  feeling  , this life under the name of  the law  is  not-self,  not us, not our ...

*      Atthi cittam :  That is just the  mind  alone, this center of  nomenclature  is  legal selflessness,  not me, not mine ...

*      Atthi dhammā :  That is just the  dharma  , this dharma belongs to the  rupa, the nama  is  the non-self,  not our, not our ...

*      Anissito  ca viharati :  This means that the practitioner has  mindfulness, fully awakened wisdom and awareness,  there is no  wrong view,  and there is no  craving to  rely  on the object, body, mind, dharma,  or  nama. France.

*      Na ca kinci loke upadiyati :  That is  the mind no longer clinging to that: "I, my"  in  the aggregates (aggregate of form, sensations, thoughts karmic formations, consciousness)  or  rupa, nama  anymore . That is the  mind of Saint Arahán.

In summary, all 21 subjects in the  four foundations of mindfulness  ( body  mindfulness has 14 objects,  life  mindfulness 1 objects divided into 9 kinds of feelings,  mind  mindfulness 1 objects divided into 16 types of consciousness,  legal  foundations of mindfulness There are 5 objects),  each object is capable of leading to the realization of the truth of the Four Noble Truths, attained from the Import of Save the Holy Dao - Entering the Holy Fruits; Nhat Lai Thanh Dao - Nhat Lai Thanh Qua; Hybrid Hybrid Holy Dao - Hybrid Hybrid Holy Fruit; to Arahant Saint Dao - Arahant of Fruit becomes Arahant noble, depending on the grace,  5 legal owners  (creditor, tons of legal, legal concept, legal owner, legal knowledge, legal owners)  and the  three-la- the secret  of each practitioner.

6 Subjects 

Subjects generally have 6 types  1  :

1-        Sac : All shapes and colors.

2-        Bar ceiling : All types of sound.

3-        Fragrance : All things smell.

4-        Taste : Everything.

5-        Exposure : There are 3 substances:  Hard or soft soil, hot or cold flames, swell or deflated wind .

6 -        Dharma ceiling : There are many dharmas belonging to the dharma ceiling:  mind, mental state, rupa, nirvana,  and  regulatory law.

Defilement, craving can rely on these 6 objects and 6 objects (the mind knows the object). Therefore, practitioners need to learn to understand 6 objects and 6 subjects (mind knows objects).

6 Consciousness

The object has 6 types, so the mind recognizes the object also has 6 types; Each particular type of mind knows the object as follows:

1.        Recognizing the  work incumbent upon seeing  sharp ceilings , 2 heart.

-        Awakening the mind  is the result of evil karma, seeing   bad ceiling is not satisfactory.

-        Brand consciousness  is the result of good karma, see  color ceiling  pretty satisfying.

Thus,  the  visual consciousness sees the  rupa , not that  we see rupa , and  rupa  is the shape of not this thing or that thing.

The visual consciousness of mind  belongs to the  nama , and the  rupa of the mind  belongs to the  rupa. 

When  the eyes of the mind see the ceiling , the practitioner has mindfulness, the wisdom of awareness clearly  seeing the nama seeing the rupa (rupa),  we do not see this and that object. 

Thus,  wrong view, craving  cannot be reliant on the subject (the mind-consciousness) and the object (rupa).

2-        consciousness consciousness to  do the task  of hearing the ceiling , there are 2 minds.

-        Consciousness  is the result of evil karma, listening to  the  unfinished sound is not satisfactory.

-        Consciousness  is the result of kusala kamma, listening to the  speech  is pleasing or satisfactory.

Thus,  consciousness mind  listening  bar ceiling , not to  hear the ceiling bar , and  bar ceiling  is  sound  not Vietnamese, English, ...

The consciousness of the mind  belongs to the  nama , and  the ceiling  belongs to the  rupa. 

When the  ear consciousness hears the sound of tranquility , the practitioner has mindfulness, the wisdom of awareness clearly sees the  name of hearing the sound of speech (rupa),  not we hear Vietnamese, English, ... 

Thus, wrong view, craving can not rely on the subject (atrium consciousness) and the object (bare bar).

3-        Rate of mind to  do the smell  of bare incense , there are 2 minds .

-        The mind consciousness  is the result of evil karma, and the smell  of bare  earth is not satisfactory.

-        The mind consciousness  is the result of kusala kamma, and the smell of  aromatic ceiling  is pleasing.

Thus,  the mind consciousness  smells the  ceiling , not  we smell the ceiling , and the  ceiling  smells are things, not the stench of perfume, the fragrance of perfume, ...

The ratio of mind  belongs to the  nama , and the  ceiling  is to  rupa. 

When the mind consciousness smells the ceiling, the practitioner has mindfulness, the wisdom of awareness clearly sees the  name of the smell of the ceiling (rupa)  . 

Thus, wrong view, craving can not rely on the subject (the mind of mind) and the object (incense ceiling).

4-        loss of consciousness to  do the taste of  the ceiling , there are 2 minds.

-        Really consciousness  is the result of bad karma, tasting  're hearing  that's not satisfactory.

-        Really consciousness  is the result of good karma, tasting  're hearing  good satisfactory.

Thus, the true  mind  tasted the taste  , not that  we taste the taste , and the  taste  is the taste, not the salty taste of salt, the sweetness of honey, ...

The mind of consciousness  belongs to the  nama , and  the ceiling  belongs to the  rupa. 

When  suffering the mind of tasting the  ceiling , the practitioner has mindfulness, the clear awareness of the  nama of tasting the ceiling (rupa),  not we taste the salty taste of salt, the sweetness of honey, ... 

Thus, wrong view, craving can not rely on the subject (damage consciousness) and object (the ceiling).

5 -        Body consciousness  makes sense contact with  exposed , there are 2 minds .

-        Body consciousness  is the result of evil karma, bad tactile contact with   bad ceiling is not satisfied.

-        Body consciousness  is the result of good karma, tactile contact with   good, good, and gratifying.

Thus, the  body consciousness  tactile to  touch the ceiling , not  we touch the bare contact , and  touch  the ceiling  is hard or soft, hot or cold, inflated or deflated; not hard iron, soft mattress, hot fire, cold ice, etc.

The consciousness of the mind  belongs to the  nama , and the  exposed body  belongs to the  rupa. 

When the  mind and body are touched and exposed , the practitioner has mindfulness and awareness, and he sees clearly  the tactile sense of bare contact (materiality),  not that we touch hard iron, with soft mattress, with hot fire, ... 

Thus, wrong view, craving cannot be reliant on the subject (body-consciousness) and object (exposed).

6-        Conscious mind  includes many types of mind, capable of knowing 6 objects. Consciousness  has 79 mental states (there are 10 consciousness:  2 visual consciousness  +  2 atria  consciousness + 2 consciousness consciousness + 2 mental consciousness + 2 mind consciousness ), each of which does the knowing of an object according to its ability of the mind, according to each case, each time .

For practitioners of insight meditation, the mundane object eliminates the  Dharmakaya , and the mind has only the  mind of the three realms  , excluding the eight supramundane consciousness. 

As such, the  mind  consciousness  belongs to the  nama  and  the object  consists of  28 rupa  and  cittas, the cetasikas  of the three realms (there are no 8 Supra mundane cittas) belong to the  nama .

When the  mind consciously  knows which object of the mundane object   , the practitioner has mindfulness, clear awareness, knows the nama of that rupa  or  that mentality   (not that we know this discipline, that dharma, or we walk, we stand, we sit, we lie, ...) 

Thus, wrong view, craving can not rely on the subject (consciousness) and object (legal ceiling).

In fact, the  mind of wrong view  ( diṭṭhicetasika ) is born with  4 cittas associated with wrong view , and the  mind of lobha  (lobhacetasika) is born with  8 cittas  called  craving . This mind has a chance, then born of the six mind-door processes through the six doors of  eye-door process, the mind-door process, the mind-door process, the mind-door process, the mind-door process, the mind-door process,  and the  mind-door process. Works mind.

If the practitioner practices insight meditation, when he arises the  wisdom of the three precepts  ( lokiya-vipassanāñāṇa ), he is capable of  passing away from time to time  ( tadaṅgapahāna ) to be  deviant and craving  in the six processes of mind. When intellectual meditation wisdom trailokya developed sequentially to  intellectual meditation skill Super trailokya  ( Lokuttaravipassananana ) is capable of  killing rupture  ( samucchedapahana ) is  wrong, greed  where subject and object by Noble Wisdom Then, ever since then, there is no longer  wrong view, craving to be  born in 6 mind-paths.

For example: There are  2 bandits of murderers who  often harass in 6 provinces, people live unsafe. Police seized those two bandits in any province, then killed them there. From then on, people in those 6 provinces could live safely in both life and property. Likewise, steps  sotapanna  have destroyed rupture is  wrong,  ie have anti rupture is  4 greed with misbelief  then, 4 heart is no longer in the mind of the saint in Save again ( but still 4 craving does not match the wrong view ). Therefore, in the six mind-door processes there are never  4 cittas with wrong view arising in the pollution in the present life and future lives for the most 7 lives, will surely become arahant, then pass away Nirvana, liberating suffering of birth and death in three of the four species.

And the  Arahant  has completely eradicated all craving  without remainder, that is, to eradicate the four craving- mindings that  are  not compatible with wrong view  , these 4 cittas are no longer in the mind of the arahant. Therefore, in the six mind-door processes there are totally  4 cittas which are not compatible with the wrong view  which arises in the present life. Right in the present life, the Arahán will pass away Nirvana, liberating suffering of birth and death in three of the four species. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.1/6/2020.