Understand the legal investigation of things (Trach Phap Giac Chi) - Susan Elbaum Jootla.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

 

Understand the legal investigation of things (Trach Phap Giac Chi) - Susan Elbaum Jootla.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Practicing the dharma or examining the dharma is one of the main factors and this practice of discernment can lead us to liberation from all suffering. The Buddha defined this dhammavicaya as  "seeking, investigating, scrutinizing, to have insight or insight into internal conditions ... and external ones." . " The Trach Dhamma is one of the Seven Sections of Enlightenment or the Seven Sections of Enlightenment and is often translated as the  Trach Phap Giac Chi . The word Dhamma has two completely clear uses and so the investigation of dhamma implies both, one is the analysis of Dhamma - Dhamma here are the basic truths of existence as explained by the Buddha. teaching, and the second is analyzing dhammas) - that is all dharma or whatever happens. The Dhamma must include careful thought that leads to a thorough understanding of at least these teachings: the  Four Noble Truths, the Three Noble Truths of Existence, and Dependent Origination , also like some ideas about the  Working of Karma . When we study dhammas , we are mainly concerned with our determination of the ultimate nature of the Five Aggregates, mental and physical phenomena ( mentality  & rupa) , with the six sense bases and Their respective six realms are the basis of all consciousness, feeling, feeling, perception and action.

When we investigate the Dhamma, we are trying to understand and grasp the meaning of the Buddha's Teachings. These truths were what he discovered for himself and so he knew them with complete certainty. For us to accept these truths only for our beliefs will not be of much benefit. In the famous sermon the Buddha gave to the Kalamas, he said, “You must not be deceived by rumors or traditions… nor be deceived out of respect for a monk (who advocates like this). But hey, Kalamas, when you know for yourself: 'These dhammas are not beneficial, these are to be blamed,' ... then throw them away ... But if at any time you will I know: 'These dhammas ... when practice and longevity lead to benefit and happiness,' - At this time, the Kalamas, you should maintain them, dwell in them. And here he purposely said that the Kalamas should treat his teachings the same way as those of other teachers in the same spirit. We have to explore the Buddha's teachings by ourselves thoroughly, carefully and rationally by taking the  Four Noble Truths, the Three Generals, and  the Doctrine of Dependent Origination  (including  karma) as temporary hypotheses that need to be understood and proved to the satisfaction of our minds. Even if we first come into contact with these ideas, we may not fully understand, but we do not throw them out for that reason - such an attitude hinders and prevents any progress. on the Path. After all, it makes perfect sense to assume that there are people in this world who are more intelligent than us and that Buddha is one of them. Once we have practiced, even if only a little on the Path and have some benefit from it, we will know that the Buddha was indeed far more intelligent than us because he was the first. First teaching this means of liberation. So be willing to open your mind to discover what the Buddha taught even though it may seem confusing at first to our limited way of thinking. On the basis of full understanding of the truths, which is achieved by the balance between an open mind and belief, liberating wisdom will inevitably increase automatically.
1. The Four Noble Truths
The first aspect of Dhamma to mention is the Four Noble Truths: Suffering, The Origin of Suffering, the Cessation of Suffering and the Path to the Cessation of Suffering, the central teaching of the Buddha , because  "It is because of ignorance, unable to enter the Four Noble Truths that we are forever drifting, wandering through the endless path of Samsara (Saṁsāra)." [first]
We must carefully examine the nature of life to determine for ourselves whether it is really happiness or suffering, contentment or dissatisfaction, full of joy or sadness. Regardless of what we look at, whether it is our body or mind, or whether it is the outside world, if we pierce its seemingly real superficial truth, surely we will find that suffering (dukkha) is more than happiness (sukha) because all seemingly interesting experiences and aspects of life will inevitably fade away and leave behind the same unsatisfactory condition. inherent aspiration before that fleeting fleeting bliss created by sensual pleasures. If we think about the nature of our body, it must obviously grow old, sickness and ultimately death and almost always from the moment of birth we find ourselves in perfect health at all times; and from the moment of birth this body is always in a downhill battle because death is the inevitable consequence of life. If we keep this in mind, how can we say that there is eternal satisfaction or happiness in life? Great Master Ledi expressed that idea in the book Magganga Dipani (Eightfold Path of Commentary) like this How can we say that there is eternal satisfaction or happiness in life? Great Master Ledi expressed that idea in the book Magganga Dipani (Eightfold Path of Commentary) like this How can we say that there is eternal satisfaction or happiness in life? Great Master Ledi expressed that idea in the book Magganga Dipani (Eightfold Path of Commentary) like this “From conception there is not a single moment where we are not subject to destruction. When real cessation (death) comes, we experience a great deal of suffering. " If we examine our mind, we will see that it is almost always in some unhappy state - from mild dissatisfaction through anxiety to total despair. Very rarely do we have joyful moments, but then before that we react by trying to cling to them, and that state of longing for attachment is dukkha. If we look at the outside world through our senses, we also realize how many people are in pain with terrifying diseases, how many sentient beings are prey to each other. Just for a piece of rice, for entertainment purposes, for power, So many people are dying alone and helpless - right now - we are sure that dukkha prevails in life. The Buddha, when summarizing the First Noble Truth (Noble Truth) said, “Birth is misery, death is misery, sorrow is misery; not getting what you want is suffering; in summary, the Five Aggregates are suffering. " [2]  We have to investigate to see why all existence is only suffering, and one way to do this is to contemplate the  "suffering"  that the Buddha saw before he attained Enlightenment, the scenes caused him to leave his family in search of ultimate liberation from all Suffering. We will be successful if we consider an elderly person, a severely ill person, and a corpse. Attention to such scenes will teach us many things about both internal and external Suffering.
To find the way out of all suffering, we must know its cause and existence, and, as the Buddha saw,  taṇhā  (attachment, craving, desire, lust, etc.  ) are the basic causes of suffering. "Due to love born sorrow; out of fear, ”from all these kinds of craving unhappiness comes; from love, liking, attachment, lust (as well as its downside: anger, aversion, malice) suffering arises [3]. Craving itself is suffering, and it will inevitably lead to more suffering in this life and future lives. Having realized how real this suffering is, we realize the need to completely give up all craving. We must consider the workings of our mind thoroughly. We must observe that our mind is almost always attached to some form of craving or desire - either actively reaching out to grasp the object or trying to push something on the other side. output - whether the object is gross or subtle. While we really crave something - maybe what we crave is just a food of the world or maybe a higher desire like to be reborn in the Brahma world - that we are in a dissatisfied mood, that is, we don't feel satisfied and desire to be satisfied - this dissatisfaction, not feeling fully is suffering. However, if we can achieve the goal again, our craving will not disappear; but in fact it is enhanced again and as a result more misery. Getting what we want often leads to a new object for us to want, either to complement the original object or to avoid boredom. But satisfying craving has nothing to do with the elimination of the basic mental process of craving; In fact, when we get what we want, it's just fueling its burning fire. And if what we desire cannot be achieved, time will lead to a more painful form of suffering, that of frustration, disappointment. And if we consider the feelings associated with the negative forms of craving such as anger, aversion ... we will clearly see that they are always dukkha. So we can determine for ourselves how craving causes all our suffering in this life.
Craving is also the cause of rebirth, and once there has been a new life a whole series of misery takes place automatically and ultimately death is inevitable. Most of us cannot understand the phenomenon of rebirth directly as the Buddha did, but we will certainly see its validity. All kinds of craving, if we look at it carefully, it turns out to be just different forms or manifestations of our tacit desire for unending existence. This great force of life-motivating force not only disappears at the moment of death, but they also urge to seek a new existence (bhava saṅkhāras) to become the cause of rebirth in a suitable place. Most of these forces in sentient beings are akusala, so when they die and life continues to take on a new form, it is usually in the Realms of Suffering (hell, hungry ghost ...). Hence we can see how craving (tanha) creates a new life with all the suffering that comes with it. Seeing how much suffering people have to experience, which is also due to craving, will surely be a powerful motivator to come up with how to get rid of this craving.
The Third Noble Truth says that there is the cessation of suffering; and suffering will and must cease when the cause (craving) is eliminated. "For a person completely free from craving who has no grief, where does fear come from?" (Dhp.v.216). Any phenomena that arise due to conditions must cease when those conditions cease to function. Therefore, if we contemplate this, we must conclude that it is our essential duty to uproot all tendencies leading to craving; and let go of all our desires and aversion towards their respective objects if we want to be free from suffering. To conclusively let go of everything, from the state of mind or experience on any existential realm, we must find that there is absolutely nothing worth grasping: this is wisdom that must be practiced. by investigating all those phenomena. The attained wisdom will necessarily eliminate all desire and suffering.
The Noble Eightfold Path is the means or path given by the Buddha to obtain this liberating wisdom. It is through understanding and following the steps of the Path that we gain the ability to see the truth that nothing is worth yearning for. As insight becomes deeper through these levels of thinking on the subject, craving (tanha) will decrease and eventually disappear, and thus free ourselves from all suffering. The Path is divided into three parts: Gender (sīla), Concentration (samādhi) and Wisdom (paññā). Through the practice of Precepts we can develop Jhana and through Jhana practice we develop wisdom. Actually, the eight steps of the Path must be practiced together at any appropriate moment when they are mutually exclusive in each stage, not one after another. (For a more detailed discussion of the Path, please see the end of this article.)  There is a well-known example that describes the specific roles of Morality, Samadhi and Tue, and if we consider Carefully with that example, we will understand why we must take steps to eliminate craving. A person who was thirsty came to a lake covered with moss and wanted to drink the water in that lake. If he pushes the moss out with his hand and quickly takes a drink or two between the mosses then it is like practicing sla, overpowering gross formations and speech by very temporary means. time. If he somehow fences a small area in the lake to keep the moss out of the fence, this is like meditation practice here even unwholesome thoughts disappear for a while. time, but they are only suppressed and can still reappear if the barrier is breached. But if he is to uproot all the weeds in the lake to make the water truly pure and drinkable, this is like wisdom practice. It is really only through wisdom, by constantly seeing the dhammas exactly as they really are -  impermanent, suffering and non-self  - that the taciturn tendencies of craving are completely uprooted, never turned. come back again. Through careful investigation of mental and physical phenomena, we can understand how the Four Noble Truths and Eightfold Paths work, we can understand if  "Right Understanding, Right Thought, Right Speech How Right Karma, Right Livelihood, Right Effort, Righteous Mindfulness and Right Concentration "are practiced and perfected, leading to the cessation of greed, the end of anger, and the end of delusion" [4]. After carefully investigating, understanding and incarnating these Four Noble Truths, we will finally make an end to our indeterminate wandering in Samsara (Sasāra) and the cessation of all suffering. pain.  
2.  Three Generals (Ti-Lakkhana)
In addition to the Four Noble Truths, the investigation of the dharma that leads to complete liberation must also include the study of the Three Universal Characteristics ( Ti-lakkhana ):  anicca  - impermanence,  dukkha  - suffering, and  anatta - selflessness. Everything in the world, mentally or physically, whether inside or outside of us, real or unreal, that has come into existence due to causes and conditions, has these three characteristics as its nature. . And since nothing exists without being dependent on other dhammas, there is absolutely nothing that we can define as ordinary, blissful, selfish, and pure. We must examine these facts carefully to know how radically they can be applied in any case. Once we have had such insight into the nature of reality, detachment and liberation following it will occur.
The first of these three properties that must be investigated is impermanence - anicca, in a way also the underlying characteristic of the other two. Impermanence is the totally transient, completely ephemeral, and unstable nature of all mental and physical phenomena. At the real surface, we know very well all things change but we have to practice in order to see the process of change is ongoing at the moment ( moment ) in things like . And how do other rough conventional changes like maturity and aging actually happen? We must carefully examine every sign we can find in order to understand the depths of impermanence ( anicca).) - the nature of being. If everything were permanent, then there would be nothing we could think of what would be as we know it conventionally. Change is synonymous with life - our body cannot exist, let alone its functioning, if the elements that make up them remain unchanged even for a short time. ! Our mind can neither sense nor perceive nor be aware, if its nature doesn't change. Also, in inanimate objects change is a fundamental property, albeit less obvious at times. We have to examine this universal impermanence to the very end so that we can transcend our normal limited scope of perception, which mistakenly perceives external appearance as reality. ultimate. Due to an unbelievably rapid change in body and mind, only once in a while can we notice that some special change has occurred; but we cannot realize that the actual process of change that constitutes existence is going on. Everything is in a state of ceaseless flow, always becoming something else, in fact everything never ceases to become something; all names in fact everything never ceases to become something; all names in fact everything never ceases to become something; all names (nāma)  and  rupa are  just a continuum of extremely rapid succession of arising and passing away. The ultimate reality of things is just these vibrations. The importance of really knowing the impermanence was depicted by the Buddha with the image of a farmer plowing his fields. “In the fall a plow-plow is plowing with a great plow blade, cutting off the roots that are spread out when he plows, so too, bhikkhus, realizing the impermanence, if practiced and done. for growth, will exhaust all craving, erase all ignorance, all 'I am' is eliminated " [5] ...For example, monks, in the fall (after the rains of the rainy season) when the sky clears, the sun rises in the sky, dispelling the darkness, shining, and shining; likewise, the bhikkhus, realizing the impermanence, if practiced and made full growth, will deplete all lust, the exhaustion of all greed (attachment to the body). , depletes all attachment (desire to rebirth), erodes all ignorance, and all 'I am' is eliminated " [6]
The characteristic of suffering  (dukkha) is mentioned in the gross level in the Four Noble Truths, where the suffering of sickness, of old age, of distance from things we love and things we dislike, in our minds and bodies as well as in the world the outside has been considered. But there are even more subtle ways for us to see what life is - and certainly dissatisfied. As we have seen, how life is inseparable from change, and without the endless process of growth and destruction, there is absolutely no way of existence. Yet there is still a very deep contrast between this impermanent nature of life and our ceaseless aspiration and desire for lasting stability, security, and happiness. If a situation is pleasant, we always hope that it will last and do our best to make it so; But all life experiences are subject to the same fate as perishable because everything we rely on is completely impermanent, changing every moment. So all our wishes (and most of the time we don't have some form of craving in mind )  will inevitably be disappointed. Looking in this world of mind and matter we cannot find lasting satisfaction. Nothing in this impermanent universe is capable of even some real happiness because everything is so completely unstable. We must pay very careful attention to all the superficial pleasures and bliss that enter through the sensory doors (eyes, ears, nose, tongue, body and mind), to see if they really bring we are satisfied or not. The Buddha was alert:  "Bhikkhus, whoever contemplates the sweetness of grasped pleasures (upādāniya dhammā), love will grow in him ... Thus, this whole block of suffering arises." If we analyze it to see that we have developed strong craving - and suffering (dukkha) as its inevitable consequence - when we think about and live in our pleasant experiences. , we can clearly see how utterly the dreadful irony of suffering caused by this misinterpretation of sensual pleasures is. Then with this understanding, we will instead contemplate suffering (dukkha) in the same phenomena, because   "Bhikkhus, whoever contemplates suffering is present in the accepted pleasures. Player, the time of love ceases in that person ... So this entire block of suffering ceases. " [7]  As we come to understand this miserable nature of things more and more, naturally our mind will no longer crave for what it knows cannot bring happiness. And so the mind becomes detached and turns toward liberation.
The third universal characteristic,  anatta  - no self or no entity, no soul, no self - is the unique teaching of the Buddhas; This doctrine does not appear in any other religion or philosophical tradition. A complete understanding of egolessness for and within itself must be developed before liberation becomes possible. The Buddha explained this teaching, which is very foreign to our conventional way of thinking, in many teachings that began with the second discourse after his enlightenment event.
“Rupa (body)… feeling… perception… formations and consciousness (the five aggregates that make up all things and are present in a being) are not self. If consciousness (or other aggregates), bhikkhus, being the temporal self will not be entangled in sickness and we can say about consciousness (or other aggregates) as follows: 'let my consciousness be like that hey, my consciousness shouldn't be like that '; but because consciousness is not self, that is why consciousness is entangled with sickness. And that is also the reason why we cannot say (like that) about consciousness.
“Now, bhikkhus, how are you doing. Is form impermanent or impermanent? "
"Impermanent, white Buddha."
"And what is impermanent, is it happiness or suffering?"
"Suffering, white Buddha."
“Then what is impermanent, miserable, unsustainable, is it appropriate to see it as: 'This is mine; this is Me; Is this my self '?'
"Certainly not, Bach Duc The Ton."
"... Therefore, monks, ... consciousness, etc. ... whether in the past, future or present, whether inside or outside, gross or subtle, sublime or noble, distant or nearly - each consciousness, we say, must be viewed as true with right wisdom: 'This is not mine; this is not Me; this is not my self '
"Seeing so, the monks, the multicultural St. disciples feel boring for color, etc ... Because bored he rejected (not accepted ), by refusing him to be liberated ... thanks to the position he knows 'birth has been finished ... the duty has to be done.' [8]
In order to develop insight in order to understand the implications of anatta we need a very careful and systematic thinking combined with the direct experience of meditation. We must try to see that what we call "I",  in our age-old habit,  really does not exist. This word can only be used correctly as a reference term for the Five Aggregates, each of which is constantly changing, forming this so-called  "person" . Only by deeply investigating the Five Aggregates and seeing that they are completely devoid of any essence or entity that can be called precisely our self can we come to the full understanding of No Fall  (anatta) . There are two main ways to grasp this teaching of anattā: through impermanence  
(anicca)  and suffering  (dukkha) . While the two characteristics - impermanence and suffering - manifest to some extent as superficial truths and as extreme realities, non-self is the complete opposite of superficial truths. When we think of ourselves and use the words  "I" ,  "mine"  or  "man" ,  "woman"  etc ... there is a natural implication that these words refer to a continuing human being. at, and not changed to a certain extent. But we foresaw that if we investigate carefully - intellectually by direct observation in  vipassana  - all the Five Aggregates include what we habitually consider  " I" and all the psycho-physical senses are perceived as  "mine" , there will be no trace even a hint of persistence in any of the Five Aggregates. The Great Master Ledi explained the relationship between impermanence and non-self by showing that non-cultivators think there is a continuing essence or a stable being somewhere in the Five Aggregates ( and how to take this being as their self or  atta  ). "These beings are indistinguishable to comprehend the arising and passing away every moment of the phenomena and the physics of the five aggregates useful and so can not recognize impermanence held that:  'identity Aggregates (or feeling, perception, formations and consciousness aggregates) are the essence and therefore the self (atta) of all beings. ' " If we want to take any of the aggregates of the five aggregates as our essence, we must acknowledge that the  "I" "perishes, dies and is reborn every moment" ; but such an   ephemeral "I" is far from our ordinary notion of self. If we consider the impermanence carefully as it exists in all things within ourselves to be considered the  "I" , then we must come to the conclusion that this  "I"  is only an idea. Misconceptions arise from inaccurate perceptions and have been steadily strengthened over many lives many lives. As the truth of Selflessness becomes clearer, gradually we will let go of the  "I"  this and so comes closer and closer to Enlightenment, where no trace of this misconception can exist.
If we understand all the physical and mental suffering we have to experience in life, we will know about  anatta  from another angle. This  nāma & rupa  is always suffering without pain and suffering, yet we foolishly insist on calling it "my" body and mind   and also claim that they belong to  "I."  But the very notion of ownership implies that the owner has control over property; so if the  "I" this is real it must be able to keep my body and mind as I want it to be, of course wanting to be healthy and happy. As the Buddha said in the opening quote of this section,  “My body should be like this; My body, don't be like that. "  But the obvious and undeniable fact is, suffering remains the same and it is impossible to stop them by simply manipulating will and desire. So, in fact, we must come to the conclusion that there is no  "I"  that controls this nama & rupa; mind and body are in no adequate way to be called  "mine" . "The birth of the five aggregates does not yield to one's wish ." All phenomena are subject to special causes that arise and operate strictly according to their nature moment to moment without being under the control of any  "sentient being"  , especially when we explore it to the end, we will understand the phenomenon of the Five Aggregates which we have erroneously tend to consider as  "I"  as just a process of mutual conditional and interdependence. And suffering (or pleasure) is also present due to some conditions, the main of which is craving - taṇhā. After all, there is no  "sentient being"  that controls what happens to these five aggregates. Gripped
in body  (sakkāya diṭṭhi)  - the inability to know no-self  (anatta) - cause immense suffering for sentient beings throughout the realms of life from the lowest hell to the highest celestial realm. The great source of this misery has to be carefully examined and its activities also understood if we want to escape its strong and deeply rooted grasp. For the old unwholesome karma, the  "Self-delusion"  is the most important and constantly accompanies sentient beings in samsara. As long as the affinity exists, these old unwholesome karma remains fiery and full of power ... sentient beings embracing in their hearts (sakkāya diṭṭhi) or delusions of self are constantly forced to go. down and straight to the realms of suffering  (hell, hungry ghost, animal ...) . " [9] By uprooting, by seeing the nature (selflessness of oneself) and letting go of this false concept that there is this  "I"  being,  "all wrong views, unwholesome mental states and unwholesome kamma will lead to the Realms of Suffering will disappear. " [10]  So if we really know the nature of our ego, then there will be no longer the suffering of rebirth in the lower realms of life and the stream of existence (which partially sustains life) will  "Always in the life of the Buddha Dharma no matter where we are reborn." [11]   But if we do not understand the non-self nature of this five aggregates, we must "preserve our soul (or self) by cherishing evil thoughts and negative karma when there is one. opportunity. " [12]  Here we can see that if we act on the assumption that there is a  "I"  we will always be in a state of trying to protect and preserve this  "self"  and So it is very easy to commit unwholesome thoughts, words and deeds towards other beings. People are often interested in what they consider themselves or their possessions ... and their physical, verbal and mental actions are based on that interest and are facilitated by that concern. So the root of all evil resulting from this foolish concern is  'self'  and  'selfishness' . With the image of a string of beads, Great Master Ledi explained why the belief that there is a  "I" causes continuous rebirth with a strong tendency to rot as follows:
In a chain there are many seeds strung together by a strong thread, if one is drawn all the others will fall with that towed seed. But if the thread is cut or removed, pulling one of the beads will not disturb the others because there is no longer any attachment between them.
Likewise, a being who is attached to the prejudice will cultivate in his heart a strong attachment to the chain of Aggregates that have arisen in past lives ... and turn them into a self (I) ... That is why countless Unwholesome karmic actions of past lives have yet to bear fruit, will accompany that being wherever it is born. These unwholesome karmic actions of the past are like the seeds held together by a strong string.
However, sentient beings who have realized the characteristic of selflessness and removed themselves from sakkāya dihi, will realize that the Aggregates of the body and mind arise and cease even during a brief sitting, like separate phenomena, not as a tightly connected current. The idea of ​​'my self' is like a thread, no longer exists in them. These mental and physical processes that appear to them are no different from the seeds (in a chain) that have been drawn on the strings [13] .
Thus the dispelling of affirmation will eliminate all unwholesome mental states that can cause a person to behave in a way that will lead them to be reborn in the realms of suffering as well as cut off the chain of attachment to a  " I" which keeps us connected with all the negative karma of the past. Even in this present life, if we think of the body as what causes us suffering and its elimination will be of great benefit, the real fact is clear. For example,  “When facing external or internal dangers, or when sickness or illness occurs, sentient beings are attached to these events through thoughts such as, 'I feel pain, I feel pain. feel hurt, 'so they have possessive attitudes towards those dangers and diseases. This becomes a bond that can later prevent those sentient beings from getting rid of them from these illnesses ... even though they are extremely oppressed and miserable ” [14]
However, understanding that it is this false view that sustains our way of thinking that there is a certain being continuously growing in this phenomenon of the five aggregates so that can just be called  "I".  it also does not immediately or automatically stop the thought of the  "I"  from emerging in the mind because it is a   very deeply rooted Saṅkhāra and built up through countless eons  (samsara). . Whenever a thought related to the  "I"  arises, we must mindfully apply  our acquired knowledge of the self  (annata) to realize that the  "I" it's just an idea that comes from an incorrect perception of reality. Whenever we notice that we are thinking of a  "I"  as one of the five aggregates or as relating to one of the five aggregates, we must carefully consider that thought and reinforce our understanding. know of us that  "Any rupa ... any feeling, any perception, any action, any consciousness ... (must also be considered true) 'This is not mine; this is not me, this is not my self. '”  The process of seeing ignorance arise and applying Right Understanding continuously to it, gradually erodes thoughts of  " I, " "My self"  and  "mine."  However, the complete eradication of the  "I"  - which which is inherently nothing but a subtle form of (self) romantic, and the elimination of the concept of  "mine"  - a subtle form of craving  (tanha) , does not happen until they I reach A-la-Han Holy Dao. But our task is how to deepen understanding of anatta we  (non-self)  and massacre  to the depths grew deeper insight by means of mindfulness meditation (vipassana). Once a group of Bhikkhu-stilts asked the Venerable Khemaka about anatta (no-self) and verified whether he had reached the Arahantship. The Venerable Khemaka replied that he was not completely liberated because he still had subtle remnants of "I am" pride   in his mind. He said to them: 

I see that in these five aggregates I have this idea of ​​"I am" yet I do not think that I am this "I am". Although  (a non-being) ... yet in that person there is still a subtle remnant of pride - I am, remnant of sex - I am, of the constant tendency to think  "I am" has  not been removed . Then he contemplated the arising and passing of the five clinging aggregates and saw something like this: "This is the arising of matter, this is the cessation of materiality. This is feeling ... thought ... action ... consciousness.
In this way ... the subtle remnants of the —I am, the remnant of sex —I am, the tendency to sleep tacitly thinking that "I am" before the exclusion is now removed from him. [15]
The Venerable Khemaka's explanation is so clear and profound that all the bhikkhus who listen and even the Venerable Khemaka himself are completely liberated from the remnants of  "I am"  ( attain A-la-Han) as a direct result of this discourse. So we need to study carefully what this wisdom bhikkhu says about the practice of selflessness so that we can come to understand that it is through careful observation, clear visualization. Clearly, and thoroughly contemplate the arising and passing away of the five aggregates with which we gradually annihilate the gross layers of knowledge  (Sakkāya diṭṭhi)  and by the same means, (we pass away) the layers that are more and more refined. more realistically, and ultimately uproot the constant tendency of  "I am"  .
Investigation into the Three Elements -  anicca, dukkha,  and  anatta  (impermanence, suffering and no-self) - is a fundamental requirement for the development of liberating insight. Once we have carefully analyzed our own nama and rupa as well as the phenomena of the outside world, and clearly understand why everything we can perceive - whether real or imaginary, whether it is mentally or physically, inside or outside - are completely unstable  (impermanent) , incapable of bringing true lasting happiness  (suffering)  and without any existence  (no-self)., the times of detachment must follow and with this detachment, liberation from the suffering of existence occurs. The progression of overcoming ignorance with wisdom comes from your own direct experience of the unsatisfactory and unsatisfactory state of mentality & materiality in vipassana meditation, combined with careful thought. Thus, these  "experiences"  have their full effect on the mind. Again, it is through investigation in meditation that detachment from  "all"   - and also ultimate security from all desire, can be achieved.
3. Dependent Origination (Paticcasamuppada)
 The Doctrine of Dependent Origination (Paticcasamuppada) is one of the most profound and most influential teachings of the Buddha and so this law of cause and effect requires a thorough investigation and understanding of unjust. just go to find liberation. Without knowing the law of cause and effect, the Three Generals and the Four Noble Truths cannot have understanding with the insight that leads to detachment, to Nibbana (Nibbana). All of these dhammas are included in Ly Duyen Sanh, the teachings that explain their relationship with each other. The Buddha himself pointed out the great importance of this teaching to Ananda when he said that he found the law of cause and effect completely simple and easy to understand. The Buddha warned Ananda as follows, “Don't say that, hey Anada, don't say that! Rather deep is dependent origination, rather profound is dependent origination. Because of not knowing, not understanding, being unable to enter the teachings of Dependent Origination, sentient beings have become confused like a tangled scroll ... not free from samsara in the evil realms, evil beasts, land. " [16]  And in another place Ton-false Xa-benefit-waving (Sariputta) quoted the Blessed One when saying,  "Whoever sees the arising due to conditions, he sees the Dharma (Dhamma), who sees the Dharma?" he sees the causal arising. " [17]
The overarching form of Dependent Origination Theorem is a very simple statement of the law of cause and effect but is something a meditator needs to  "focus his or her mind on. a thorough and systematic way ”; the sentence is very concise  “when this has that; born by this, that by that; because this one ceases, the other passes away. [18] This is really just another more abstract formula of the Second Noble Truth and the Third Noble Truth - the cause of suffering and the cessation of suffering, only. The full twelve-chain formula of Dependent Origination (Paticcasamuppada) is an extension of these two Noble Truths. It can be said that this is a complete explanation of the process by which suffering arises and by excluding causes, how suffering also comes to an end. Thus, in order to fully understand the Four Noble Truths, one must also contemplate and acquire a deep understanding of dependent origination. Another very important aspect of this teaching to be understood is its description of the process of living, the process of becoming (rebirth) clearly demonstrating that it is the complete non-self realization of Some causes, there is no  "I"  or  "being". to any way involved or related to it in any way - no-self (anatta). Finally, the doctrine of Dependent Origination also gives us the ability to discern how kamma works in creating the causes of rebirth.
The list of twelve links in the right order explains the arising of suffering, often described as beginning with a past life, continuing to present life and then to future lives  (or lives with possibility.)  Radio-clever posturing for operating  (avijjā paccaya saṅkhārā) , primary due to personnel radical of ignorance  (ignorance of nature's ultimate reality)  that arise those involved  want ,  saṅkhāra  ( onions) or  kamma (Karma). Action conditions the consciousness  (Saṅkhārā paccayā viññāṇaṁ) , these past karmic or karmic cittas , giving rise to the karma that is the first mental moment of the present (new) life. Note that no "thing" moves from one life to another, only the process of cause and effect progresses. Consciousness conditions mentality & rupa  (viññāna paccayā nāmarūpaṃ) , the mental and physical phenomena (the five aggregates) of the present existence are present due to the existence of samsara. Conception has happened and this phenomenon of nama and rupa continues its processes until death interferes. And matter as continental coast to enter  (namarupam Paccaya salayatanam), due to nama and rupa, the six sense faculties are conditioned; it is with the beginning of this new life that the five physical bases (eyes, ears, nose, tongue, body) and mind as the sixth sense come into existence. Sixfold coast for contact  (Salayata Paccaya phasso)  throughout life six apartments, this is the condition or conditions for the exposure  (with the appropriate object of them, such eye for scenery; the ears with sound ...)  arises, and this process goes on moment after moment without stopping. Contact conditions for feeling  (Phassa paccayā vedanā) , feeling has three - bliss, suffering, non-bliss. Because the sensory impression that facilitates this feeling arises in relation to the contacts, first through one base and then to another base of endless continuity. Life is predestined for love (vedanā paccayā taṇhā),  which means that craving arises based on feelings. In practice, this is the most important step of Dependent Origination because it is at this point that we can learn how to change the whole process and make it lead to the cessation of suffering.
The other (unnamed) factor that conditions craving (taṇhā) with feeling is ignorance, where ignorance is the inability to see that in reality there is nothing worth craving, in fact there is also nothing to hold, and no developing sentient being is truly capable of satisfying its desires. Because of this chain (love)  self  or  will it is possible to change the sequence of old habits and the feeling of the mind through practicing according to the Eightfold Path so that it can facilitate the arising of wisdom, which will prevent the arising of craving  (and all block of suffering due to love) . Craving conditions for the player  (taṇhā paccayā upādānaṃ) . Here it means that the desire to cling (to something). In fact, for most of us, the application of wisdom and mindfulness is so rare that it can prevent the profound habits of craving (taṇhā) from completely surface after sensation, but what we can do is to prevent one of the two successors - defensive (upādāna) and righteousness (bhava) - from developing due to the initial outburst of craving. Player conditions for friendship  (upādāna-paccayā bhavo)- Being here means becoming. Due to the power of accumulation of actions (saṇkhāras) or karma (in fact, love, attachment, and friendship are only intensified mental formations)  , it is the powerful karma that is responsible for the process of becoming. and it is these bhava-sakhāras that impose a new rebirth at the right moment. Friendship conditions for birth  (bhava paccayā jāti), that is, karmic existence conditions rebirth in a future life at the decay of this present five aggregates. If we consider the matter seriously, we can realize that all desires are only special manifestations of the will to exist or the desire to continue (to live); and all those craving and grasping are future-oriented energies whose task is to seek fulfillment. This force of karma does not end with death. Becoming is just a very powerful form of craving and it contains enough momentum or momentum behind it that at the moment of death it becomes the force towards a new rebirth. This energy manifests and a nāma-rupa just begins. Thus once again the beginning of life is presented as a non-self, due to the conditions of making and working completely ignoring anyone's wishes, hopes or desires, leading to a phenomenon with no "I" being in it. This chain (right) repeats the second link (action) in the chain of dependent origination only with a different name. Birth destiny for the elderly (Jātipaccayā jaramaraṇaṃ) , once there is birth, automatically old age, death and countless other forms of suffering that one encounters in life must come, this is the First Noble Truth. And so the new cycle begins with our inherent ignorance that leads to more and more suffering in the inevitable future.
The reversed form of the cycle of dependent origination is declared next to the above form. It is a reversal that proves how the Third Noble Truth  (Noble Truth Cessation) , with the cessation of cause, effect must cease; so  avijja nirodha, saṇkhāra nirodho  (ignorance ceases to cessation) etc ... was presented.
The above is just a very sketch of the activities of Dependent Origination which need to be considered intellectually and discussed in detail and then incorporated into the practitioner's thinking processes because it helps them as a means to liberation. Each link of dependent arising must be examined in the form of the Four Noble Truths - understanding the element itself, its arising, its cessation, and the path leading to its cessation (always Holy The Fourth Noble Truth - The Noble Truth). The Buddha once asked the Buddha to explain to him how a meditator is still a fellow practitioner to practice and consider the dhammas. The false religion of Xa-profit-waving (Sariputta) says: "'This (the five aggregates) has been born,' said the Blessed One - thus through right wisdom (sammā paññāya) he sees exactly as it really is; and after seeing in such a way the position practices detachment towards that which arises (the five aggregates), and that can decline and cease. Due to the cessation of a certain kind of food comes to cessation - so through the very wisdom he sees exactly as it really is. And seeing in that way he practices detachment towards that which is capable of cessation, which can perish and cease. " The tolerance (boredom) practiced for all conditioned phenomena, for all conditioned phenomena, is similar to detachment and detachment. Unlike aversion, dispassion or boredom is based on wisdom and is cultivated for all pleasant, incoherent or neutral experiences. The Arahants observe the ephemeral nature of dependent arising phenomena the same, but to the past stages of practice, and when, with right wisdom, this is completely liberated. seeing  "This has been born," then  "due to his disrespect towards that which is born, due to its decline and cessation he becomes liberated, no longer clinging ..."  [19]  So the lesson we learn from the Doctrine of Dependent Origination - as well as from all Dhamma - is that nothing that arises from conditions can bring about stable happiness due to its ever-changing nature. its inherent sustainability. So there is absolutely nothing in any realm to be of any concern or attachment because such an attachment can only lead to suffering. Hence detachment and boredom (renunciation) are the result of a complete understanding of the workings of the law of cause and effect - and this is liberation.
Elsewhere, the Buddha actually described the chain of conditions leading to liberation, starting with suffering, like this: What are the conditions and conditions of liberation, monks? Ly sex is the answer ... and love is the cause for the divorce ... tri - knowledge of the dhammas just as they really are the combination of conditions and conditions ... the intention to combine conditions with tri - knowledge as real ... combine predestined conditions with samadhi ... contempt combines predestined conditions with happiness ... happiness combines predestination with contempt ... joy combines predestination with joy ... trust combines predestination with joy ... And cause of trust or trust What is this? Suffering is the answer. Thus suffering is linked with conditions and conditions. " [20] Then the Buddha proceeded with the source of suffering back back to ignorance according to the opposite Dependent Origination, so he presented the full length of the Path, the Four Noble Truths, out of the cycle of conditions. It is through the experience of suffering that sentient beings have to find a way out of suffering and put their faith in the Buddha as their guide and in his teachings as the true method to attain complete liberation from all. suffering. Thus the cycle of conditions and conditions proceeds from dukkha, the last link of the consciousness of Dependent Origination with the twelve common links, through faith (saddha) and all other steps leading to ultimate liberation and has been completely raised here.
Kamma is one of the basic causes in the cycle of Dependent Origination - in a past life karma is under the name Saṇkhāra and in the present life it includes taṇhā (craving), upādāna (attachment), and bhava ( and a deep investigation of its meaning and function needs to be done, because after all, it is because of the wholesome and unwholesome actions we have created that we are tied to the circle. It is through kamma that we are uncertain and through good karma that we can transcend this world of karma, rebirth, and suffering.
It is important that we remind ourselves and discover how every moment we are creating new karma in our minds. When we carefully examine our thinking process during meditation, we will observe that our thoughts are always related to some kind of craving, desire, aversion ... somehow. And how far each karmic moment we are creating is either beneficial or harmful to us in the present and future (lives); There is not a moment when we cannot shape our destiny. We must remember that no matter how good a bodily, verbal or mental action may be, it is just the gross manifestation of a will in the mind, and if the thought is behind. it is unwholesome, the karma that is bound to be suffering.
However, we must also consider according to the ultimate analysis that, even the virtuous intentions must be renounced, for  "Hey, monks, what we have the intention, what we intend to do. , and what we tend to be - that becomes the basis for mindfulness, ”and so whatever we think about becomes food for a new rebirth or in scenes. low precepts or in the higher realms, depending on the purity of our will, intention or profession " [21] . And finally in order to completely eliminate all suffering  (even very subtle suffering is considered inherent in the fact that the longest life of a Brahma (Brahma) has a limit, a limit of it is not immortal),  The rebirth must be eradicated - and this means uprooting its causes as explained in the cycle of Dependent Origination.
Especially for the Western mind this endless cycle of reincarnation must be thought through before our understanding of it influences our behavior, forcing us to. to act on the basis of a long-term vision. "No-mindedness, monks, is this cycle of reincarnation." The unspecified beginning of the cycle of reincarnation of sentient beings obscured by ignorance, bound by craving ... For a long time, monks, you have endured mother death, children died, their daughters died, they suffered from calamities of relatives, and scourges of disease. More than that, bhikkhus, the tears that flow from the wailing and crying, must be reunited with what they do not like, must be separated from what they like, when they have to endure. disasters, diseases, not water in the four seas. (Because) stubbornness is this reincarnation, monks. " [22] Great Master Ledi reminds us that,  
“Lack of good karma will lead us to the lower realms where people have to endure constant suffering. Fearful of these sufferings, you should strive to create good karma that can lead us to be reborn as human beings or devas in future lives. " [23]  Another important aspect of Right Understanding  (Sammā diṭṭhi) that  must be examined in relation to  Kamma is that we must know for ourselves that  “Only the virtuous and unwholesome actions of sentient beings are the source of indefinite wandering in their many beings or in their many great lives ” ; and that only these karma  "are their true refuge wherever they are"  [24] . There is nothing strange about this concept of karma, it is something that persists (but is always influenced and changed by present karmic actions or karma), moving from life to life. If we contemplate the matter, we will see how cause and effect function in this life only to a certain extent, so are the results of many other kammas, sometimes only manifest in future lives; so through an indefinite period of karmas  (kusala kamma)  eventually there must be good results and negative karma  (akusala kamma). bring unhappy states. When we study the cycle of Dependent Origination, it clearly shows us that there is no developing being or being involved in these phenomena of birth, death and rebirth wherever we are. , but only past kamma manifests itself in the phenomenon of the five aggregates which change every moment and then in turn these five aggregates also produce new kammas leading to new births, in a process disappearing nonstop from moment to moment.
As we have seen above, it is essential to thoroughly examine the laws of cause and effect in order to develop a deep understanding of the nature of being, for, absolutely. , the arising of all things has a nucleus behind them. “Whatever mental or physical phenomena arises, their arising is dependent on conditions, and without conditions, nothing can arise or go. into existence. ” Only through methodical thinking of the twelve factors (the chain) and their connection in the cycle of Dependent Origination (Paticcasamuppada) can we bring in suitable causes to make the law (Dependent Origination). This stops working. And only in that way can we bring to an end to the process of rebirth and its subsequent suffering, by replacing wisdom for ignorance when sensation arises - and thus preventing the development of love (taṇhā) that inevitably leads to rebirth. The most important thing in the training of mind to develop wisdom is to understand how each chain operates completely non-self and automatically from moment to moment in the cycle of Dependent Origination; the continuity takes place strictly according to the law of cause and effect with no place to give, nor is it necessary to have any  "I" to explain the continual arising and passing away of this  nāma & rupa  .
In this Dharma, bhikkhus, bhikkhus are pondering, thinking as follows: 'The suffering of this variety and variety arises in life like old age and death - what is this suffering for people, what do they do to start, what do they make, what do they make exist? ... Because what does old and dead exist? For what is not old and death does not exist? ' Thinking like this he came to understand that suffering of many types and varieties arises in this life as old and dead take birth as the cause, take birth as the set, take birth as birth, take birth as existence. He knows old and dead, he knows age and death practice (birth), he knows old age and death cessation, and he knows the way to the cessation of old age and death. [25] 
He thinks similarly on other factors in the chain of Dependent Origination and as such he is called  "a bhikkhu who has practiced completely to end suffering."  Thoughtful analysis of Dependent Origination must definitely make us detachment, must make us see that nothing really corresponds to the word "I," and must do for us. know how to stop creating actions (saṇkhāra) by planning actions. Once we stop creating any kind of karma, the other links in the cycle of Dependent Origination must also cease automatically. And the Buddha ended his discourse that emphasized this process of breaking the chain of conditions by saying:  "Believe in me, monks, decide, don't doubt, don't hesitate! This is suffering to end! "
4. The Five Aggregates (Khandha)
Trach Phap (Dhammavicaya), apart from the definition used in the previous three parts of the investigation of the  Dhamma , can also be explained as the meaning of examining  dhammas , all things, all phenomena. - psychological or physical, real or virtual, conditioned (conditioned by conditions) or non-conditioned. Concerning this the most important dharma s to be investigated are perhaps, firstly, the five aggregates or groups that form a arising lineage, a nāma-rupa, a "being"; and the second are the six sense doors - the five physical bases or the five senses and mind, as well as their respective six types of sensory objects.
We must thoroughly and deeply consider the  aggregates  and the  four mental aggregates - perception, feeling, formations and consciousness aggregates - in the union that makes up what we used to call "I," to see that in the end nothing is everlasting, satisfying, or worthy of being considered "the self of what am I like in any of the five aggregates; to know all that we consider "I" to be just impermanent, how suffering and non-self, and to understand how these five aggregates arise and cease. Aggregates in general are the basic constituents of what we normally perceive as an individual. But each of these aggregates has no substance in itself; Each aggregate is just a process of arising and passing away continuously in each moment (moment) only. 
Viññāṇa or consciousness is the process or ability to know, or awareness, that arises immediately upon the meeting of any sense-sense with its respective object. Saññā  is the perception or perception of an object, identifying the object by relating it to past memories. Vedanā  is feeling that arises as an immediate result of contact when the inner senses and outer objects meet and the appropriate consciousness is present. Feeling can be bodily or mental bliss, unpleasant (blissful) or neutral (unpleasant) bodily feeling. Saṇkhāra are mental formations or formations; mind's thinking process is an aspect of nāma governed by this aggregate. The past mind-moment with its consciousness, feeling, perception and action is the condition or condition for the arising of the next citta, but nothing of these four aggregates (nor anything but them) continues. from this moment to the next. The body or form, too, is completely impermanent and devoid of entity (no-self), like any form of organic (life-bearing) or inorganic matter. All matter is made up of tiny kalapas (kalapas, or subatomic particles, vibrations in modern language) that appear and disappear at speeds just a little slower than the mind, but still so incredibly fast that we have the illusion of them as a continuous, homogeneous, and substantive stream where these don't really exist. 
The Buddha once told the monks about the importance of examining the aggregates like this:  "Hey, monks, when will beings be sentient to these five clinging aggregates, it is so victorious. (understand exactly as they really are) sweetness is sweetness, dangerous is dangerous, renunciation is renunciation, in the time of these sentient beings, monks can live renunciation, renunciation, liberation, with the mind's obstructions eliminated (with free mind) ” [26] . Once we, with wisdom, realize that none of these five aggregates can justly be called "mine", the time when we can assume the urgent task of uprooting, eliminating the familiar aspect (the idea of ​​me) comes out of our mind, and becomes truly detached, truly detached. The Buddha describes this work as follows:  “Whatever is not yours, give it up. Giving it up will bring you benefits and happiness. And, bhikkhus, what is not yours? Rupa ... feeling ... thought ... practice ... awareness, monks, not yours, renounce it. " [27]  Giving up, or letting go of what we think is not "mine", is a gradual and permanent (doing) process. Indeed, the process of investigation and attention to the impermanent, suffering and selfless nature of these aggregates is not only the work of beginner practitioners, but it is also done by those who belong. At any stage on the Path, even the fully liberated ones are the same.  "The five aggregates, this Sage-venerable Kotthika," said Venerable Sariputta (Sariputta), the great disciple of the Buddha, "are the dhammas that need to be impermanence, suffering, sickness, boils, arrows, unhappiness, sickness, strangers, destructive, emptiness and selflessness ... This event happened, for a monk of morality as an agent such an idea can attained the results of the Backup (Tu-da-complete) ... the results of Nhat Lai (Tu-da-function) ... future results (A-na-function) ... results A-la-drought ... for ranks A-la-Han, this Sage-fake, there is nothing to do more ... However, these dhammas, if practiced and fulfilled, lead to the present dwellings and the awareness of awareness for him. " [28] 
The Buddha very often refers to these five aggregates as the five aggregates (upādānakkhandha), or the five aggregates (which are objects) of grasping. Perhaps it is worth contemplating why the Buddha considered these life-constituent elements so inseparable from craving (taṇhā) and upādāna that he actually called them the aggregates. First of all, these aggregates only come into existence or are only present in this life through love; in other words, through love and attachment past actions have caused the present birth, and present nama and rupa (nāmarūpa) are exactly these five clinging aggregates. Anything that has its cause in attachment must have grasping as its core. Second, these aggregates are the means by which we are conscious and aware of all things across the six senses (sense doors). When an impression is felt and as a result of this process input leads to actions and formations guided by some kind of craving to have, to hold, to cling to a something. Third, and most important, it is these five constituent groups or aggregates that we most stubbornly tend to cling to, believing they are "I" and "mine". Thus we have seen our misconceptions of reality and by a powerful example the Buddha also illustrates the danger of clinging to any aggregates or seeing any security. Which of them is okay: believe that they are "I" and "mine". Thus we have seen our misconceptions of reality and by a powerful example the Buddha also illustrates the danger of clinging to any aggregates or seeing any security. Which of them is okay: believe that they are "I" and "mine". Thus we have seen our misconceptions of reality and by a powerful example the Buddha also illustrates the danger of clinging to any aggregates or seeing any security. Which of them is okay:
For example, monks, a river flowing down from high mountains, flowing from afar, fast flowing water. On the banks of the river are grasses that grow down and fall into the water; ... and a man is swept away by the river's water, if he grabs the grass, that grass may be cut off and by that condition he he fell into the yoke of tribulation.
Likewise, the monks, the nonliterate ... see this rupa as self, or consider the self as having rupa, or rupa in self, or self in rupa. The time when materiality is cut off, and due to that predestined relationship, one falls into the yoke of suffering.
For feeling, perception, action ... consciousness is the same . [29]
We also have to suffer even more because we are ' haunted by the notion that rupa is "I",   " mine  "  because, when rupa or any aggregates "perish, change due to their unstable nature, then sorrow, compassion, suffering, pros and cons and the brain arises" if the changes are not what we want ' [ 30] . Only by examining the ultimate reality of these five aggregates do we see that they are incapable of giving satisfaction and are therefore not worth clinging to them, that they are indeed fragile. holding them is impossible (because this so-called "self" arises and passes away in each moment). Therefore, in order to attain liberation, we must acquire insight or insight into these five aggregates so that necessary detachment arises, for  
“By not conquering tri, not understanding, not renouncing rupa (and other aggregates) one is not suitable for the end of suffering… But, monks, by triumphant, will understand ... (them) ... people are suitable for the elimination of suffering " [31] 5. The roots of (Ayatana) 

The process of investigation must also be applied to the inner and outer (ayatana), so that we understand the blissful and miserable states within them, their cause and death, and the impermanent nature, suffering and their utter selflessness. Only with this insight can we let go of our attachments, aspirations, and attachments: eyes and sights, ears and sounds, nose and smell, tongue and taste, body and touch, mind and physical objects. In particular, we have to know how the mind works as well as the other senses, the mental realm is all the thoughts (perceptions) and thoughts that have appeared in the past, to separate the activities of the mind. mind out of the concept of  "I" . In his third sermon, the Buddha declared,  "All are on fire." and the nature of this great fire must be seen and understood before it can be extinguished and liberation can be attained. “The eye, monks, is on fire, the rupas are on fire, the eye consciousness is on fire. What sensation arises due to conditioned eye contact, bliss or misery or unpleasant bliss; That feeling was on fire. Burned by something? Ignited by the fire of greed, fires, fire si fire of birth, old age, death, sorrow, lamentation, pain, grief, brain ... For the ear, nose, tongue, body and mind, too "  [32]
Six Senses the six internal bases ( saḷāyatana , also called the six sense bases) and their respective objects have a very important role in the present time of Dependent Origination (Paticcasamupada). Consciousness ( viññānais not permanent, it arises and passes away every moment, and it is the meeting of a certain sense with its corresponding object that gives rise to a mental moment. So each consciousness (eye consciousness, ear consciousness ... consciousness) arises depending on which sense-base or sense meets its object at that moment. The cycle of dependent origination proceeds from this point: “Due to the condition of eye and rupa-consciousness arises  . Due to these three meeting, there should be contact. Due to conditions, there is feeling. Due to predestined life, there is love ... attachment ... friendship. Due to affinity, there is rebirth, old age and death, sorrow and sorrow ... This is the beginning of the world. " [33] Thus, from the analysis of the origin of existence (the world) and of suffering (as the consciousness of Dependent Origination often mentions) we can understand the absolute non-self nature of the arising of consciousness, as well as the embryonic role in the creation of actions (saṇkhāras) is played by these inner foreign lands.
Consciousness, or mind, is like a monkey everyone knows, passing from tree to tree, and always grabbing one for the other, never stopping. The mind is similar, in each mind moment when one is awake, it is all connected with one sense-base and connected to another; there is no underlying underlying layer of consciousness that lasts all time but only a temporary grasp of sights, grabs of sounds, attachment to odors, attachment to taste, attachment to contact or (most often) clinging to dharma or mental objects. It is because the inherent senses and their objects contain the danger of tempting us to create craving (taṇhā) and a strong urge for a new existence (karma) that the Buddha constantly sees. inform the monks about keeping the houses well protected, because external objects cannot be eradicated. Thanks to constant mindfulness, rooted in deep understanding of the true nature of all phenomena that arise in the senses, we observe to see how craving raises its head (because of this. certainly will, due to the old and fully automatic psychological condition) once contact and feeling have occurred, and not let lust take possession of the mind and become a powerful force of rebirth again. If we do not mindfully watch over our senses and reactions, we will be no different from a fish attracted to the bait on a fisherman's line. due to the old and fully automatic psychological condition) once contact and feeling have occurred, and do not let lust take over the mind and become a force for strong rebirth again. If we do not mindfully watch over our senses and responses, we will be no different from a fish attracted to the bait on a fisherman's line. due to the old and fully automatic psychological condition) once contact and feeling have occurred, and do not let lust take over the mind and become a force for strong rebirth again. If we do not mindfully watch over our senses and reactions, we will be no different from a fish attracted to the bait on a fisherman's line. “For example, bhikkhus, a fisherman throws a hook with bait into a deep lake, and the fish takes its prey, swallows that hook and so goes to misfortune, to the yoke, do whatever the fisherman wants to do. Likewise, monks, there are six hooks in the world, leading to misfortune to sentient beings, leading to harm to sentient beings. Which six? The rupas that are perceived by the eye are pleasurable, pleasant, pleasant, and pleasing to be related to sex, attraction. If a bhikkhu rejoicing that identity, praising, attaching to, dwells on that identity, these monks and nuns are called the ones who have swallowed the hook of the Devil. Hanh, went to the yoke, was what the Devil wanted to do. There are voices perceived by the ears ... There are incense perceived by the nose ... There are flavors that are perceived by the tongue ... There are emotions due to body perception ... and there are dharma s by consciousness ... what the Devil wants to do. do." [34]  If, however, we are attentive to these sensory objects when we encounter them, we cannot fail to realize that the pain of swallowing hooks due to attachment to the the scene weighs more than the fleeting peanuts resulting from tasting that prey.
The main purpose of examining the senses is the same as with the aggregates, that is, to see thoroughly how they are impermanent (anicca), and dukkha, thus without also clinging to them as "I" and "mine". “A bhikkhu in the six senses does not contemplate having self, nor does he see anything of self. Because of this, he does not grasp anything in life. Do not accept, he is not attached. Due to no attachment, he was completely free himself ". [35]    
The special topics which need to be investigated in Dhamma (Dhamma) to gain insight or insight in this section have been introduced into the initial discovery. Their job is to convert these thoughts and ideas into true wisdom, so that our whole life is oriented and aimed at liberation. We must learn to keep in front of our eyes the ultimate nature of all dhammas - all phenomena, of any perceivable kind, entering our consciousness - thus the gross sensory illusion or the illusion of the superficial truth loses its power and the ignorance it ever cherishes disappears with all craving. We must fully analyze this body and mind and all the external phenomena that appear at the six sense doors until we understand the bliss and misery in them, until they have fully understood the causes that cause their arising and passing away, until their ultimate impermanence, dissatisfaction, dependent arising and non-self are known clearly. This is done by careful investigation during back meditation The Three Generals  or the  Three Characteristics of Existence , and of  the Doctrine of Dependent Origination . With this fully developed insight there will be no attachment or attachment, no malice or anger, and in the end we become  "free from dependence, from attachment to anything. What in the world, ”  and so, with all its causes uprooted, liberation from all suffering is achieved.
Examination In Meditation
We will now look at some of the other aspects of French Investigation for which the content of the discovery has been covered. There is a very basic and essential connection between investigation thinking and Vipassana meditation, how the two practices are required to support each other in order to bring the meditator's mind to the end. its capacity for suffering (dukkha), is the appropriate aspect to discuss first.
Since the investigation of the Dharma is to lead to the wisdom of liberation, it must be combined and performed together in the Vipassana meditation process. It is through investigation and attention to phenomena that insight or insight into their ultimate nature is developed. At the time of the Buddha there were people who were fully Enlightened in just a few moments, but even for them some kind of thought process had to go on (before attaining). It can be said that these people have accumulated a great block of Brahmins (Pāramīs), that is, have accumulated good kamma and nature (wisdom) in the past, and their liberating wisdom has comes with an almost instantaneous impact in this life. When he was a Bodhisattva, the Buddha returned to early meditation, a state of deep calm (After mastering the seven even more profound meditations)  - here, sitting under the Bodhi tree, the Buddha made the ultimate decision to become the Omniscient. “Before I became enlightened, while I was still a Bodhisattva, I thought: This world has fallen into a quagmire because it is born, old and dead, it goes on ceasing and being born again and again, though still don't know the way out of suffering. When will the liberation of this suffering be declared? I thought: Because of what is present, that old and dead are present? What is their necessary condition? Then with sequential attention one comes to understanding… birth is the necessary condition for old to die. ” And so he exerted his greatest effort to become Buddha, the fully enlightened being, he thought carefully through all the links of the cycle of Dependent Origination in both directions (pros and cons). . “I thought: This is the path to enlightenment that I have now found… that is how to have a complete cessation of this mass of suffering. 'Cessation, cessation' thus arises insight, knowledge arises, vision arises, light arises in us of dhammas that have not been heard before. ” [36] Again, in order to have a complete understanding of the aggregates at this important junction of life, the Bodhisattva used careful consideration and wisdom.  
"I think: what is sweetness, feeling, perception, and consciousness, what is the danger, what is renunciation?" Then we think: the sweetness is when pitisukha and joy arises as a result of depending on these five aggregates; But in fact, these dhammas are impermanent, suffering and subject to change, so they are dangerous; the practice and the elimination of desire for them is the renunciation. " [37] What is presented above shows how the intellectual inquiry-thinking process that the Buddha himself used in his meditation while moving towards Enlightenment, and we too, must combine. carefully think and meditate to free yourself from suffering like that. 

The lengthy quotation given in the section on the investigation of these aggregates shows that it is a process of profound reflection on the dhammas which will bring us complete detachment from them, and thanks to so also came the stages of Enlightenment. Thus insight, clear or insightful insight into the ultimate nature of reality, the wisdom generated by meditation ( bhāvanā-maya-paññā ), the direct understanding of the individual brings concrete results in the Our conduct in life is actually based on careful thinking so that we clearly see the nature of superficial truths and not let them deceive by distorting and obscuring cover the essence of our body and mind as well as the outside world.
However, this liberating insight can only develop if the investigation is carried out on a regular basis by the meditator. Meditation provides us with relatively concrete evidence of personal experience to ensure the validity of our seemingly more abstract thinking. There are times when meditation involves only observation, in a very one-pointed way, the arising and passing away of sensations (vedanā) caused by subtle biochemical changes going on in the body. But at other times, there are times when the flow of thought comes out very strongly or sometimes a tendency to be bored, drowsy (drowsiness) interferes, and at times does a good Dharma investigation. Trach Dharma will be very beneficial. When the mind is thinking long and hard, it is always involved with ignorance, always full of attachment and anger, always live in the past or future because this is the nature of the condition that it has forgotten from the past. Of course by such thinking we are creating "Piles and piles" unwholesome saṅkhāra, or akusala kamma, which will inevitably produce some kind of suffering in the future. If we focus instead on a systematic way of thinking about the Dharma, trying to eliminate craving, trying to see the ultimate realities of phenomena, we are creating very powerful kamma. For us, these karmic actions must definitely lead us towards liberation. At the same time, this kind of reflection clarifies in our mind the basic truths of the Buddha-Dhamma that we have been read or heard before so that they become easier to understand and meaningful. . So carefully oriented thinking, while we are sitting in mindfulness, is a very important tool to help us uproot all our ignorance and clarify the path to resolution. exit.
Investigations also need to be actively practiced when the mind has a tendency to dream, a lazy kind of meditation, or when the mind is attacked by dullness and depression. The Buddha said to the bhikkhus,  “… Bhikkhus, when the mind is passive, it is the right time to practice enlightenment, it is the right time to practice diligent awareness, that is right. time to practice joyful chi. Why? Because, monks, the passive mind is very easy to lift up with these dhammas. " [38]  Through dynamic attention to trying to understand more thoroughly the teachings of the Four Noble Truths and other important aspects of the Dharma, the mind will be directed and stimulated. When this happens, the tendency to loosen up must disappear and the joy of meditation and the mind's clarity so important to understanding will return.
So to use inquiry in meditation is to apply Right Thought, one of the eight components of the Noble Eightfold Path. Obviously, analytical thinking or thinking about Dhamma outside of meditation is also carried out - for example, when we are listening to the dharma or reading scriptures. However, in order for this external information to become truly meaningful to us, it must be carefully considered while we are actually meditating, because then it becomes mind. meditation arises (bhāvanā-maya-paññā), and it affects our way of life. At such times the mind is more concentrated and subtle than usual, or it can be said at that time the hindrances to concentration and insight (such as doubt, wavering, lethargy, craving and aversion) are at the level. very low, the mind is malleable and suitable for absorbing more pure Dharma thoughts. As we increase our understanding and wisdom through meditative inquiry, we reduce ignorance, and as ignorance diminishes, we loosen the attachment of suffering and become more and more. free from craving more.
As The Agent and Control of the hindrances.
Another important role that investigation takes is to prevent the arising of hindrances that sometimes tend to hinder our progress. It is through analytical thinking, such as reasoning (yoniso-manasikāra), that we can overcome the hindrances. In this process the two senses of consciousness - investigation of dharma (investigation) and mindfulness are applied, because it chooses careful thinking combined with continuous awareness (mindfulness) to maintain control over the mind. "And, bhikkhus, what is not the food that causes unborn craving to arise?"  The Buddha answered his question himself, saying that craving cannot arise through "the mind's attention" to the "impurity of dhammas."  To counterattack the main courtyard, like mindfulness must be placed on immeasurable love (mettā).  In order to cope with chronic depression, such as the mindset of action ( yoniso-manasikara ) must be applied in  "the need of gender, diligence of the precepts, to use the male gender." In order to counteract treachery, one must apply  mindfulness to a pure mind.  To calm doubts, one has to focus  attention on the Dharma,  or to the teachings of the Buddha, to  "the good and the unwholesome dhammas, the dhammas to be blamed and the dhammas not to blame, vile dhammas and noble dhammas, those that are part of the black and white ' [39] 
These five hindrances are obstacles to concentration, with Vipassana meditation, from living a life according to the Dharma and habits that are very familiar to us. However, we can create beneficial winds to prevent their arising and to control when they do arise. Mainly in these tools is the application of mindfulness to the external situations that provoke desire, anger, lethargy, regret and doubt underlying our hearts, and to those internal negative tendencies themselves. So when with wisdom we realize that these profoundly rooted and irrelevant habitual psychological responses to the phenomena of impermanence, dissatisfaction and selflessness, the hindrances are certain. it takes their strength and gradually disappears, leaving only a pure mind.   
Examination Leads to Wisdom
Examination of Dhamma is one of the four factors commonly described by the Buddha as leading to "growth in wisdom, gain insight, increase in insight, and fulfill insight." The four factors are: "Your close friends are good, listen to the Dharma (saddhamma), as well as work the mind, and live according to the Dharma." Of course, when the Buddha said your close friends are good, you must understand that you are good as Tathāgata himself and his disciples as Arahants or in general who are fully liberated. Today we do not have the opportunity to be close to such beings, but we can certainly choose good friends to be close to from those walking on the Path and those who are working hard to have wisdom. wisdom liberation. If we get close to the fools, we are wasting our time and dragging ourselves into unnecessary things, making our task of self-purification more difficult. But if we take the time to get close to other endeavors, we will strengthen our motivation (practice) and perhaps also get some direct help or encouragement. times needed. As for the second factor, It is very difficult that we have the opportunity to truly "hear" the Dhamma and of course not directly from the Fully Enlightened One. But when we attend a meditation course, this goal is fulfilled through the teachings of the teacher, which are intended to inform and clarify the weaknesses of the Dharma. Of course this opportunity is also very limited, so in order to regularly supplement the lively Dharma teachings, we must read the direct teachings of the Buddha that are contained in the Pali texts. , as well as what later Zen masters wrote about him and his teachings. There is no beneficial material for our mind to think, to contemplate and to be mindful, most likely we will see our meditation following traces and becoming so mechanical that it loses its impact on the mind - and on the way in which we live. On the contrary, reading Dhamma as a pastime to satisfy knowledge without associating it with meditation, and also trying to make what we read into our own wisdom so that we can influence our patterns. our lives, too, is a complete waste of time. But if we are close to monks ( it is a complete waste of time. But if we are close to monks ( it is a complete waste of time. But if we are close to monks (community of monks walking on the Noble Eightfold Path ), if we know how to learn the basics of the Dharma and apply our mind to it patiently and carefully, by the time of their behavior. We certainly reflect the wisdom we are gathering. Thus the four elements "if the practice and make fullness, will lead to the attainment in saves holy ... most hybrid holy ... any future achievements and Arhat holy" [40] Seven Enlightenment (The Seven Sections of Enlightenment) The Trach Phap, or Dhammavicaya, usually second in the list of the Seven Sections of Enlightenment [41] , has a unique position between these limbs and their duties. is to clean and train the mind to be   

"Leads to boredom, lust, cessation, tranquility, victory, enlightenment, Nirvana." [42]  Think carefully about the Buddha's teachings as the basic material for the development of these seven senses, as described in the following quote: When a bhikkhu lives in such seclusion remember and turn over and over the teachings of the Dharma in the mind, it is at that moment that awareness of awareness is established in that bhikkhu; ... Thus, he lives mindfully, with decisive wisdom, observing himself, Achievement of observing the dharma. Meanwhile, the bhikkhus, the bhikkhu living in mindfulness like this, with decisive wisdom, observing and accomplishing in observing the dhamma, it is at that moment that the dharmapala is revealed, so that he comes to contemplate. Dharma, due to his practice on it, exposing the dharma to fullness. [43] 

 
From the Buddha's description of the practice of the above two senses of mindfulness and enlightenment, it is clear that these two limbs are closely linked; certainly, no sensory limbs can be (practiced) perfect without the help of other senses. But thinking about Dhamma is still considered to be the most fundamental feature of the development of these seven Bodhisattvas (Bojjhaga) because it is the initial driving force behind their development. That is why the Buddha placed it at the beginning of his description of the seven senses as well as its ordinary position as the second limb, dhammavicāya or enlightening dharma.
Mindfulness is an essential skill to practice, because without mindfully observing our mind and body to see the defilements when they tend to sneak in, we don't. can purify oneself. However, without some degree of understanding of the ultimate truths of existence (anicca, dukkha and anatta and especially the relationship between craving (taṇhā) and suffering (dukkha), the practice of  "pure mindfulness. " (sati) would probably be in vain. Simply watching what is going on at the gross level of the body itself cannot lead us to profound insight or knowledge that automatically eliminates greed, hatred, delusion, the roots of taṇhā ( craving) and also of suffering, comes out of our mind. If our mind works carefully to try to delve into ultimate realities, mindfulness, constant observation, is sure to bring results. The Buddha describes this event when he defines  "the practice of mindfulness. Here the bhikkhu lives contemplating the arising of physical phenomena. He also contemplates the cessation of physical phenomena,… he contemplates such arising and passing on feelings, on mind and on dhamma. ” [44]  In other words, it is by considering the impermanence (and by analogy, one also considers the suffering and non-self nature) of body, feeling, mind and dhamma that mindfulness is actually practiced.
On the contrary, investigation alone is not of any use, too much is just an intellectual knowledge. Only by continuously mindfulness and observing whatever enters the mind through the six sense doors can we put our understanding of dhamma into practice. The Pāḷi phrase "yoniso manasikāra" in itself incorporates the two elements of mindfulness and discernment, although emphasis seems to be placed on the latter word. yoniso manasikāra (like the idea of ​​the idea) is translated as the systematic effort or the intention with understanding. Systematically, mindfully, with awareness you examine dhammas; you think about the problem until its superficial nature is penetrated or incarnate and the ultimate truth becomes clear. Once there is wisdom and mindfulness of the ultimate reality of the body, feeling,  
This diligent effort is the third awareness that goes immediately after trach dhammavicaya. "When, with full awareness he investigates and applies wisdom to him, the time of unwavering diligence is established in him." [45] . On the basis of our understanding of the suffering of existence we realize such a need to escape from this endless cycle of samsara that we are willing to put in all the effort required to do so. Knowing that we are doing what we need to do will bring us joy (pīti), the next chi. Pti is pure pleasure or rejoicing - it is a positive emotion that arises from knowing that we have a method to eliminate suffering and encouraging us to continue to apply it fully. wholeheartedly. With joy, the tranquility of mind and body, the successive sensory chi develops; with the elimination of doubt a deep peaceful feeling of mind based on wisdom arises. When we think about life carefully and know that there is nothing in this life that is worth even a little attention or concern, then the mind is less and less chasing after the realms and tends to settle down and we get concentration (the sixth sense of consciousness), because there are no possible phenomena at the six sense doors that seem worthwhile. it challenges and holds it. When this pure concentration has taken root in wisdom and helps the wisdom to grow more and more, the mind is then balanced and calm, and so equanimity (the seventh sense of consciousness) appears. Discharge here is not an indifferent, bored state of the world, but a calm attitude stemming from clear thinking and deep understanding that makes it clear that nothing can be done. , materially or mentally, anywhere in these realms of life, past, present or future, is worth reacting (having an attitude of like or dislike) or involvement.
That is why the Buddha declared,  "Bhikkhus, regarding the inner part, I do not see a single limb which is capable of causing the seven limbs to arise like this Bodhisattva. When a bhikkhu has As Abhidhamma we can expect that he will practice, that he will fulfill the seven senses, ”and practicing these seven senses is exactly the practice of dissolution. get rid of misery. [46]  Therefore, careful investigation, if pursued persistently will be the root cause, as well as the path to wisdom in all its aspects.
The Noble Eightfold Path of
Buddha says that it is this part of the mind (yoniso manasikāra) that takes one into the Noble Eightfold Path, the Four Noble Truths, leading to the complete cessation of all suffering.
The monks, like the one that goes before and foreshadows the sunrise, that is, the dawn (arunuggam); Likewise, the monks, the one that precedes and foreshadows the arising of the Noble Path of Eight Branches is complete as the mind of action (yonisomanasikārasampadā).
This monks, monks fully like this idea, waiting time that the Eight Branches will be practiced, the Eight Branches will be fulfilled. And what are monks, what is a full-fledged bhikkhu such as reasoning, practicing the Eight Branches Saints, and fulfilling the Eight Branches Saints?
Here, monks and monks practice righteous views related to renunciation, renunciation, related to cessation, towards renunciation, he practices right thinking, right speech. , righteous karma, righteousness, right diligence, mindfulness, he practices and fulfills right concentration in relation to renunciation, to renunciation, to cessation, towards renunciation. likewise, the full range of monks and nuns such as reasoning, practicing the Eight Branch Saints makes the Eight Branch Saints perfect. [47] The Noble Eightfold Path is divided into three parts: The first is wisdom ( Paññā) , including the first two:  right view (sammā-diṭṭhi)  and right thinking  (sammā-saṇkappā) ; The second is gender  (sla),  including right speech  (sammā vācā), right  karma  
( sammā-kammanto),  and right life  (sammā-ājivo) ; The third is the  (concentration)  of three spent the last of Religion - mindfulness  (sammā-sati),  right effort ( samma-  vayamo ) , and concentration  (sammā-samādhi).  Investigation is still important in each group. Although it is in fact identified with the  paññā  of the Noble Eightfold Path, the ability to rationally contemplate plays an important role in the practice of both precepts and samadhi, and in turn it conducts gender and re-concentration. assist for investigation.
Careful investigation of superficial truth gives us the ability to break through the barriers of our conditioned, painted, and impure perception of dhammas until we can enter fully and clearly understand their ultimate truth. This is Vipassana ( Vipassana ); this is paññā - right view and right thought, belonging to the group of wisdom. As the Buddha showed us in an example, all perceptions are non-real and non-core like an illusion. “For example, monks, in the last month of summer, standing at noon at noon, a single solar (illusion) will appear. A person with light eyes observes it and gazes intently at its nature, observing so he will see that it has no essence, no substance. " [48]  If we accept the information we get from our senses about the inner and outer world automatically without considering it carefully, we will certainly act on the illusion of ignorance. for all past thinking influences perception - and thus the feeling and the reaction that accompanies it - is also based on inaccurate assumptions about ordinaryness, bliss, self, and purity. But once we begin to practice Right Understanding, gradually we will see that in reality nothing lasts, nothing can really be called beautiful or pure (for all things that are ever-changing, are always subject to perversion and destruction), nothing really gives us satisfaction nor is core in any seemingly solid body, in the sentient beings or mental phenomena of the universe. And then we realize that there are only conditional processes of becoming inherent and passing away under strictly appropriate conditions. Right Thought is essential means to have this Right Understanding; and the investigation of truth with Right Thought is only one.
“Anything belongs to contemplation, seeking, thinking, an practice due to the total attention and dedication of a holy practitioner, mature in the religion, has no mind, has a mind; This right thinking, the Bhikkhu-stilts, of the saint, not smuggled, super, under the direction. " called Right Understanding. [49]  In particular, Chanh Thought, at the level of coherence, is also an impartial thought, harmless thinking and thinking related to the renunciation of desire. As right understanding grows deeper and deeper, we also investigate more and more thoroughly the essence of the Buddha Dhamma. When we attach our mind to these patterns of thinking, the Three Generals (the three characteristics of being), the virtuous and unwholesome qualities of Kamma, the Doctrine of Dependent Origination, and the Four Noble Truths, all becomes more meaningful to us at the same time we also better understand how these solutions explain the phenomena of existence and the way out of all suffering. "He knows the interesting dhammas ... he works the idea of ​​the remarkable France ... What is suffering, he likes to work out;" What is the cessation of suffering, he is like the mind; How is the path leading to the cessation of suffering, he is like mindfulness. " [50]  And thanks to such reason, we will act on the basis of such thinking; with purified bodies, purified speech, and purified mind, we are bringing ourselves closer and closer to the cessation of suffering. 
Sla is gender; in the content of the Noble Eightfold Path specifically refers to Right Speech, Right Action and Right Livelihood. However, there are many kinds of precepts - from the Five Precepts that every lay Buddhist tries to live by to the 227 precepts reserved for monks. The ultimate achievement of morality is the culmination of Tao - the complete purity of body form and speech rooted in pure will; when the mind ceases to develop craving (tanha) for any object, then it is considered to be completely pure and completely free from all suffering. We can keep the precepts somewhat mechanical, keep the tradition, or recite the Five Precepts at the beginning of a meditation course automatically and this seems to fulfill our purpose for a while. . But if the precepts are not based on Right Understanding, it will be very weak when put under the pressure of adverse circumstances. Unless we have contemplated and understood very serious karmic effects that can occur in future lifetimes as well as in this present life, which we must expect due to the transgression of precepts, one will easily be tempted to lie for good, do business for a living by dishonest means, or take something that truly belongs to someone else (theft) ... An understanding of the fact that “Only the karmic actions and unwholesome actions that sentient beings have done are their true property, always accompanying them, wherever they can reincarnate. " will firmly strengthen our determination to avoid doing unwholesome things with our body, speech and most importantly, our mind. Clearly understanding the Path and seeing how morality is related to other parts (practice) is also a great help to keep the precepts. In general, precepts form the basic steps in self-purification. If we indulge in intoxicants (alcohol, drugs) or wrong actions in sensual pleasures (adultery) or break the other three precepts, we cannot hope to attain concentration or insight. This is because the very nature of these acts causes the mind to be distracted, either too excited, or too passive, unable to concentrate. But if we keep the precepts of gross purity of body form and speech, we can perform the task of concentration and purification of mind which is the work of samādhi and paññā. Right Understanding and Wisdom eliminate the root causes of all unwholesome mental action (karma). When ignorance has been eliminated, and the mind is free of thoughts related to craving, we automatically hold the precepts of body and speech perfectly. Working on these Dhamma principles in our hearts we truly understand both - the result of negative karma and the importance of keeping morality as the basis for progress on the Path, and the This will make our gender more solid, less likely to be violated even though provocative circumstances can suddenly happen.
The last three elements of the Noble Eightfold Path that form the group of concentration are diligence, mindfulness and concentration. If we want our focus to be enough to incarnate or pierce through the superficial truths of life and truly understand ultimate realities, we need constant, active diligence. Vacation. Without some careful understanding and thought we will not be able to clearly distinguish between the unwholesome mental states that must be diligently needed to eliminate and what are the virtuous states. need to practice with a similarly great amount of effort. Unless these distinctions are known, diligence is not Dao Chi Chief Justice. “The monk arose the desire (to do), tried, diligently, diligently, maintained the mind to prevent the pre-unborn evil evil deeds from arising. The unwholesome evil that has arisen is eliminated. Arouse desire (do), effort, diligence, diligence, mindfulness to make this unborn and present good dhammas arise. The good dhammas that have arisen, he arouses the desire (to do), tries, diligently, diligently, maintains the mind to maintain, not to overshadow, to grow, to be generous, to practice, to be complacent. This monks here call 'right  effort ' ”  [51] Therefore diligence reinforces and supports a deep, thorough investigation, and vice versa, investigation leads to understanding how to do it. how to apply diligence correctly.
As discussed in considerable detail above, there is a very close connection between mindfulness and investigation; These two factors are completely interdependent and often in practice one cannot distinguish them from each other at any given moment. The four mindfulness - body, feeling, mind and dhamma - must be practiced by contemplating or fully considering their impermanence (suffering and non-self). "The monk lived on contemplative nature (samudaya-dhammā) on his body. He lives contemplating Tanh Tanh cessation (vaya-dhammā) on the body; he lives contemplating the nature of arising-and-passing on his body, ... on the feelings ... on the mind ... on the dhammas, enthusiasm, awareness and mindfulness to regain the desire and favor of the world ... Hey monks, here called the practice of mindfulness' ”  [52]. Body mindfulness must include a thoughtful thought that comes from understanding the unstable nature of the body, its inescapable perishable and destructive nature —anicca; of its dissatisfaction (suffering) because, in the end, we cannot control the fate of the body because it carries with it various forms of suffering - dukkha, in the physical aspect; and of the fact that it cannot be properly viewed as "I" or "mine" because we do not control its changes or make it continue as we wish. - anatta. The special exercises in the mindfulness of the body (such as mindfulness of the breath, reciting the thirty-two bodies, etc.), if practiced to attain insight, rather than designation, must include a contemplation on the basic nature of the body. The same kind of thinking is required for the practice of vedanānupassanā, mindfulness (cittanupassanā), and contemplation (dhammanupassanā). The Buddha once told the Chief-Elderly monks to guide the new Sadis like this: “Concentrate on feelings, zeal, awareness, concentration, with pure mind, calm concentration, one-pointedness, to have true mindfulness of sensations (understand them as they are actually). So is the mind and the Dhamma. " [53] This means that sensations, mind and dhamma (mind objects) must be observed and examined very carefully, very focused and objective in order to gain insight or insight into the essence. their ultimate unsustainable. In Vedanānupassanā, a special meditation technique taught by the Zen master SN Goenka is a combination of the meditative experience of sensations, the changing subtle sensations, created in the body by processes. its biochemistry which reflects changing mental states, with Right Tuition - Despite the ultimate nature of all the five aggregates that can free us from all ignorance and thus from all craving love and suffering. Alone the experience of the smooth flow of sensations that arise and pass away very quickly throughout the whole body in a single scan or all in one scan (sensations which are continually produced by kalapas or kalapas. The ever-changing subatomic particle (kalāpas) that constitutes this whole body mass) without understanding the profound meaning of those sensations, is like any other experience, just a glimpse of delight. passing has no concrete effects on our lives. Similarly, if there is only knowledge of ultimate realities without any direct way of knowing them in our own mental phenomena or the five aggregates through mindfulness meditation, there is no What benefit. Thoughtful analysis and rational thinking must also be applied mindfully, in a progressive manner, into mental activities as well as on objects of thought. Thus, in order to bring satipahāna to their goal, or in other words, to achieve the practice of the Four Foundations of Mindfulness, the impermanence, dissatisfaction and selflessness of these phenomena must be understood.
On the contrary, without one-pointedness, investigation will not be deep and unable to penetrate the institutional conventions of our perceived superficial truth because the mind cannot remain on an object enough. so long. Concentration will not be strong if the mind is constantly curious and wants to grasp the thoughts that come and go; and only when we understand how futile and burdened everything in our mind is, do we become bored and indifferent to them. And when you have such an attitude naturally the mind will tend to settle on the subject of pre-selected interests.
Thus we see how the Dharma investigative thinking is an integral part of the practice of Right Understanding and Right Thought, careful reflection strengthens the precepts, and the precepts allow the investigation of the dharma. (dhammavicaya) is deeper, then careful consideration shows where diligence must apply, the ultimate meaning of the objects of mindfulness, which are capable of growth. , and conversely how the practice of the three elements of the group of concentration (diligence, mindfulness and concentration) of the Eightfold Path contributes to deepening the scope of Dharma Examination. So, once we have started to practice like mind, we are beginning to walk on the Path, the Fourth Noble Truth established by the Buddha, the Path which gives us the capacity to develop. a mind completely detached and peaceful, free from ignorance, free from craving, and so also get rid of suffering. Dhammavicaya or it can be called Right Thought supports us at all stages and aspects of the Path and the development of other branches also contributes similarly to the growth of investigation. France.
Conclude
The Dhammavicaya or Dhammavicaya is one of the most important tools used by meditators to seek the wisdom of liberation and free from suffering —dukkha, as described above. By careful investigation in meditation we can penetrate superficial truths and comprehend the ultimate nature of phenomena of existence. Also, through thoughtful thought in the process of Vipassana meditation we come to understand our five aggregates and the external physical and mental world perceived by our senses. All impermanence, arising and passing away every moment, and the causes that create them also arise and cease just like that. Since the dhammas are unsustainable, the five aggregates cannot bring true happiness but only suffering (dukkha), hence these ever-changing and dissatisfied phenomena are completely non-essential (intrinsic) and not worth attaching to, they should not be viewed as "I" or "mine." When we take all this seriously as well as examine the causal nature of all processes of living and contemplating the Noble Truth of Suffering, the Cause of Suffering, the Cessation of Suffering, and the Path to Cessation of Suffering, while persisting in meditation, craving will weaken and lust and liberation must naturally develop. And when the other senses and chi chi are fully practiced with the support of the Dhammavicaya, the moment of complete liberation from all future rebirths and future suffering will be attained. . When we consider all this seriously as well as examine the causal nature of all the processes of living and contemplating the Noble Truth of Suffering, the Cause of Suffering, the Cessation of Suffering, and the Path to Cessation of Suffering While persevering in meditation, craving will weaken and lust and liberation of course have to develop. And when the other senses and chi chi are fully practiced with the support of the Dhammavicaya, the moment of complete liberation from all future rebirths and future suffering will be attained. . When we consider all this seriously as well as examine the causal nature of all the processes of living and contemplating the Noble Truth of Suffering, the Cause of Suffering, the Cessation of Suffering, and the Path to Cessation of Suffering While persevering in meditation, craving will weaken and lust and liberation of course have to develop. And when the other senses and chi chi are fully practiced with the support of the Dhammavicaya, the moment of complete liberation from all future rebirths and future suffering will be attained. .
Our good tendencies or karma in the past put us in an extremely fortunate position to be born as human beings during the time of the Buddha's teachings, and they also lead us to be exposed. With Dhamma, a jewel cannot match this. So now is the time for us to strive and strengthen our existing will towards liberation. In order to free ourselves from suffering, we must strive to experience and investigate, strive for realization and understanding, the ultimate truths of existence. With this insight, with this wisdom, the mind becomes completely detached, and since it is completely free from the worldly phenomena of impermanence, suffering and selflessness, there is Peace and Settlement. Absolutely escape. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.20/8/2020.