Great Discourse on. 8. CLEANING WEEKLY CLEANING How developed Insight Tue depressed development to see suffer Tue depressed developers to see selflessness definition Nibbinda Nana really wants Nirvana speculations Nirvana Six characteristics of knowledge of indifference to develop wisdom put overcoming From boredom to Holy Path and Holy Fruits Description of how the practitioner coincides with the Arahant's Reflection Summary With all his heart paid homage to the six Arahants -VIII- CLEANING WEEKLY CLEANING -ooOoo- The original Anattalakkhaṇa Sutta, No Self, is divided into four parts. The first part mentions the teaching that “the five aggregates: rupa, feeling, perception, formations, consciousness, tend to cause suffering and, because it cannot be controlled and controlled, there is no self or matter. inside." The second part deals with the question, Are the Five Aggregates still or impermanent? Suffering or happiness? " and explains that to see what is not permanent, suffering and has to change as "mine" "I" "my self" is irrelevant. In the third part, the five aggregates are classified and listed under eleven titles and are taught to contemplate as "not mine, not me, not my self" (impermanence, suffering , selfless). In the fourth part that we are going to talk about now, the Blessed One teaches the meditator how to practice gradually, step by step, to cultivate insight knowledge, and how to develop nibbidā bana, depressed wisdom, leading to the Path of Wisdom and the result of wisdom and finally to ultimate liberation, becomes A Arhat. How to develop insight knowledge? Eve passaik bhikkhave, sutvā ariyasāvako rupa-smiṁpi nibbindati vedanāyapi nibbindati saññāyapi nibbindati saṅkhāresupi nibbindati viññāṇasmiṁpi nibbindati. "Hey bhikkhus, the saint disciple who has been trained, seeing this, arises a mind of discouragement, depressed feeling, feeling depressed, discouraged, depressed. In that way the Blessed One teaches how to develop depressed insight, nibbidā bana, how. In the above passage, the phrase "seeing like that" means seeing impermanence, suffering, and no-self. One who has seen this becomes a disciple who has been trained, fully equipped with wisdom in both ways, listening to the teachings and experiencing personally. He is taught that in order to realize the impermanent, suffering and non-self nature of the five aggregates: form, feeling, perception, formations and consciousness, one must diligently meditate, carefully note all eye consciousness, consciousness, consciousness, consciousness, body consciousness and consciousness every time he sees, hears, etc. He also hears to meditate that the five aggregates of grasping, the five groups of clinging, are just nama and rupa, and awareness is ( function, or duty of) mind (nama, nāma). He also heard about cause and effect, of the nature ceaselessly arising and passing away, impermanent and non-physical. All that is knowledge gained by studying or listening to stories. Practitioners have acquired these knowledge before starting to meditate. Then while noting bulging, falling, contracting, stretching, moving, stretching, pressing, hard, coarse, soft, smooth, hot, cold and seeing, hearing, smelling, tasting, and touching , The practitioner realizes that the objects he notices are rupa and the understanding of them is nāma and there are only two: rupa and nama. While noting eye consciousness, ear consciousness, body consciousness and consciousness know that consciousness, seeing, hearing, etc., is nama, and the base of consciousness is rupa, there are only two, nama and rupa. This is knowledge acquired through personal experience. Again, when the will to shrink, the practitioner shrinks; when the intention is to stretch, the practitioner stretches; when the will to go, the practitioner goes. Noting all these events, the practitioner realizes that he shrinks because he wants to shrink; I stretch, or I want to go because I want to do so, without a living being, a self, causing me to contract, stretch or walk, only the cause of the effect. This is also knowledge acquired through personal experience. If the practitioner does not note these phenomena, he will not be able to see the truth. The practitioner plays the mind likes. From fancy birth desire to desire. Because of the desire to wish, we must strive to achieve, thus creating karma - good karma and unwholesome - leading to new (beings). In that way one understands the Law of Dependent Creation, related to the phenomenon of cause and effect. Again, objects of materiality, feeling, perception, formations, consciousness and the mind that know them both arise and cease continuously. Thus, practitioners correctly understand the teachings of the Blessed One, that these phenomena are impermanent, suffering and selfless. As mentioned above, these different kinds of knowledge, starting from the discernment of dhamma and rupa, even to the knowledge of the impermanent nature, suffering and non-self are all acquired through. personal experience, not through learning or listening to stories. We dare say that in the group of people present in the audience here most have been fully equipped with similar personal experiences. Thus we say that the person who has been able to perceive the true nature of impermanence, suffering and egolessness, through personal experience is one who has been fully taught, who has been fully equipped with both, knowledge. through learning and knowledge through personal experience, both dharma and practice. It goes without saying that the Group of Five Bhikkhu khưu, already entered Luu, should be fully equipped with both types of knowledge, so a fully trained disciple. The disciple of the Blessed One who has been fully trained can realize, with his own understanding, that the five aggregates: form, feeling, perception, form, consciousness, every time he sees, hears, Touch and understanding are impermanent, misery and egoless. Practitioners who realize so will soon attain udayabbaya bana, knowledge of arising and passing, discerning the rapid arising and passing state of materiality and nama. According to the book Visuddhimagga, the Purification of Path, upon attaining this insight one sees extraordinary lights and radiants, and experiences the bliss that has never been known, experiences mindfulness (pīti) and has tranquility and tranquility. The practitioner also experiences a state of contempt, body and mind are gentle, gentle, and energetic. Thus the practitioner feels the indescribable delight in body and mind. The perfect yogi mindfulness may say that there is nothing that one cannot not note, and the clear and sharp intelligence makes us feel that there is nothing that I cannot understand. The more fervent progress of spirituality, the more faith in the Buddha, the Dhamma and the Sangha grows more intensely, more clearly and clearly than ever. However, all these extraordinary phenomena must be noted and let go of, in order to pass. When not holding but letting go, this stage of wisdom also passes and the practitioner progresses to the stage of bhaga bana, wisdom of passing. At this point the meditation topic and the meditative mind are seen disintegrating and disappear in pairs. For example, when noticing the bulging abdomen, seeing that the mobile is bulging and the mind noting that movement disappears at the same time. Each bulging cell is discerned to vanish in separate, successive small dissolution phases. Each time he notes, the practitioner discerns this clearly. The meditation heading seems to cease and disappear first, followed by that the mind noting it also quickly ceases. Of course that's what really happened. When an idea is contemplated, mindfulness arises only after the thought has disappeared. The same happens while noting other objects - noting comes only after the noted object has disappeared. But when insight is not fully developed, one feels as if the registered object dissolves at the same time with the knowing mind. This coincides with the sutta's teaching that only contemplate the present moment. The realization of the process dissipates continuously and rapidly takes place like this one knows that death can come at any time, and that is a frightening thing. This is wisdom, realizing danger or fear of bhaṅga bana. When seeing things as dangerous, practitioners know that it is poisonous and full of danger. That is ādinava a, the insight that realizes danger in all that is constantly changing, always becomes (ie, the dhammas of constituents, actions, or conditioned dhammas). The practitioner no longer finds pleasure in those dreadful formations and formations, finds it disgusting and boring. That is nibbidāa, discouraged wisdom. The Buddha wanted to mention this state of mind when he declared rupasmipi nibbindati: It dislikes rupa ... " Before this nibbidāda, this depressed wisdom, developed we were quite content and happy with the form of the present body, and happily wished for a beautiful body in the future in the future. people or heaven. We yearn to expect a healthy, beautiful body in human or heavenly scenery. With the arising of this insight one can no longer hear happiness, no longer enjoy living in a state of expectation. What is called happiness in the human scene is just a combination of material qualities and nama which are always rapidly arising and passing away. The practitioner also realizes that the so-called heavenly happiness is the same, a transient combination of materiality and nama that he has disgusted with and disgusted with. Just like a pestle, grasping in his hand a poisonous snake that while thinking it is an eel; Once you realize that you are only holding a poisonous snake, not an eel, you want to throw it away as soon as possible. This example image is fully described in his lecture on the Sīlavanta Sutta. Again, before attaining the discouraged insight, nibbidāāa, one indulges in all the sensations he is enjoying, and wishes to enjoy the happiness of human and heavenly scenes in eons. live the future. In the present he is delighted to remember the peaceful and pleasant memories (thought, saññā) of the past, and wishes to enjoy good memories in a future life. He is delighted with thoughts and actions in the present and thoughts and actions in future lives. Some people even pray to get what they want to do, after being reborn in the next life. Some people benefit and delight in their present fantasies, looking forward to it in future lives. But when wisdom is discouraged, nibbidādāa, develops, to see the truth is feeling, feeling, and forever awake, quickly arising and passing away, it becomes disgusting and disgusting. Just as in the present time it quickly ceases, whether we are reborn in the human or heavenly scene, those feelings, thoughts, actions, and consciousness will not cease to disappear. Commenting like that one feels no longer desiring these aggregates and dissatisfied with it. The main thing is really dissatisfaction and boredom. Only when a practitioner is truly discouraged with the suffering and uncertainty of life can a strong desire to separate, get out of, and leave it, and thus develop diligent effort to let go. . Only then will the sakhārupekkhā ñāa (sakhārupekkhā bana) discover and fully develop insight, and the practitioner realizes Nibbāna through the Path of Wisdom and Consciousness, becoming Incarnate, Reincarnation, and Immortal. or an Arahant. So it is important to put all your best effort into cultivating nibbidādāa, discouraged wisdom. For that reason the Master taught: Sabbe saṅkhāra aniccā'ti yadā paññaya passati atha nibbindati dukhe esa maggo visuddhiyā. “All acts (that is, conditioned dhammas, saṅkhāra, or constituted dhammas), conditioned by karma, mind, weather conditions and matter, are impermanent. When we have fully understood that truth through vipassana bana (insight knowledge) we are increasingly discontented and tired of all that suffering (of all material qualities and nama). That dissatisfied and depressed mind is really the true path of the state of purity (the Purification of Path) leading to Nirvana, free from all defilements and suffering. " The practitioner has noted every time he sees, hears, tastes, touches and meditates when it arises, realizing that these are just phenomena that quickly arise and pass away. Therefore this man knows the true nature of things - all are impermanent. With insightful understanding of this impermanent characteristic, one realizes that there is nothing to enjoy and delight in this present body and mind; The future mental and physical states are of the same nature, there is nothing pleasant and joyful in it. Therefore, the practitioner develops a mind that is boring and tired of all the material qualities and nama, and wants to get rid of this body and mind wholeheartedly, diligently practicing meditation towards liberation. Hence saṅkhārupekkha ñā ,a, ardent wisdom, arises and the practitioner realizes Nibbāna, through the Holy Path. Tue-Discontent Development When Seeing Suffering Sabbe saṅkhāra dukkhā'ti yadā paññāya passati atha nibbindati dukhe esa maggo visuddhiyā. “All acts (saṅkhāra, or conditioned dhammas), conditioned by karma, mind, weather, and physical conditions are impermanent. When he understood this truth ... " A master has translated the word "saṅkhāra" in this sentence as "intention" (cetanā), that is, the cause of karma, good or akusala. So according to this man: Ṅkarmic actions such as generosity, morality, all are saṅkhāra, practice, and therefore suffering. In the same way the practice of tranquility or mindfulness meditation is also saṅkhāra, practice. All of these actions create painful karma. To achieve the state of Nibbāna silence, there should not be any action. Keep the mind as it was. " With that said, this guru falsely preaches the Buddha's teachings to be suited to his goals and those of the disciples who have accepted his views, and thus, promotes a false teaching. wrong. In fact, the term "saṅkhāra", in this sentence, does not mean that volitional action of kusala or akusala (kusala, akusala saṅkhāra) arises out of ignorance. Here saṅkhāra, action, simply means nama and rupa arising from karma, mind, weather conditions and plants. Again, nama and rupa here do not include the consciousness of the supramundane Path and Fruition, or the mental states as objects of vipassanā bhāvanā. Only the temporal forms of nama and rupa are mentioned here. The noun "saṅkhāra" in the previous sentence must be understood in the same way. Thus, all the nama and rupas discovered every time they see, hear, smell, taste, touch, and reflect are rapidly arising and ceasing and, therefore, impermanent. Because it is impermanent, always changing, it is suffering. “All acts (ie conditioned dhammas, or constituted dhammas) arising out of karma, mind, weather conditions, and food are suffering. When wisdom ceases (bhaṅga bana), one becomes discontented and tired of all that suffering. This dissatisfaction and discouragement is truly the true path of purity (the Purification of Path), leading to Nibbāna beyond all defilements and suffering. " The practitioner realizes that all the dharmas and rupas discovered at the moment of sensory awareness must quickly disintegrate, and therefore be impermanent. Because it is impermanent and subjected to constant disintegration, the meditator realizes that it is frightening and a source of suffering. For some practitioners, unpleasant sensations such as stiffness, heat, pain and itching do not cease to arise in many different places of the body. Each time those feelings arise, the practitioner notes, and therefore clearly recognizes that the whole body is a block of suffering. This is in accord with the dukkha maddhakkhi sallato: insight insight, vipassanā bana, sees this body as a mass of suffering from being stabbed by a thorn or sharp point. A question might arise, "Is there a difference between the suffering that ordinary people experience and the suffering experienced by meditators?" The difference is that when the person feels pain, it is common to see, "my pain, I am suffering", but the practitioner knows suffering without attachment, he realizes that these are just manifestations. The image arises and immediately ceases. This is vipassanā mộta, an object of insight knowledge, not clinging to a self. Although realizing that it is suffering because of its impermanent form, or seeing it as an unbearable mass of suffering, with no pleasure in the actions, only boredom. There is dissatisfaction and fatigue and disdain for present and future nama and rupa, a state of complete disgust with all nāma and rupa. That is the development of nibbidāaya, discouraged insight. When insight (bana) develops, there is a desire to separate, separate from nama and rupa, wanting to get rid of it. The practitioner continues to practice diligently the practice of meditation in order to overcome that state of liberation. Continuously diligently such diligence, up to a time saṅkhārupekkhā ñā ,a, wisdom arises and the practitioner realizes Nirvana through Path Knowledge and Wisdom. Therefore the Buddha describes the insight that all the sakhāras are suffering, the object of depression, In the same way, the Blessed One teaches contemplation how to realize that formations are egoless and disdainful of wanting to separate from it. Tue Frustration Develops When Seeing Selflessness Sabbe dhammā anattā'ti yadā paññaya passati atha nibbindati dukkhe esa maggo visuddhiyā. The word dhamma in this sentence also has the same meaning as the saṅkhāra of the previous two sentences, which is nama and rupa, according to the perception of insight insight. Anattā is dhamma (dhamma), and dhamma are phenomena, so is anattā. Here the word dhamma is used to make the meaning of the saṅkhāra more radiant. That is the interpretation of the Glossary, and we believe it is appropriate and acceptable. But there are also other views that advocate that the term dhamma is intentionally used here to include the supramundane Path and Fruition and also the innocuous dhammas, Nibbana, and Nibbāna. We think this interpretation is not very strong. Ordinary people find that saṅkhāra, like seeing and hearing, are permanent and pleasant, while the meditator sees impermanence and suffering. Likewise, what ordinary people consider self, also nama and rupa in that way, the practitioner sees as anattā, anattā. The meditator does not need or can not note (recite) supernatural things. Those innocuous things cannot be objects of meditation for living people and these people cannot cling to them. Thus, it must be observed that the dhamma here is just the mundane saṅkhāra, ie nama and rupa, which can be the subject of contemplation of vipassanā bhāvanā. “All living material qualities and nama, such as seeing and hearing, are not self, not living entities. Through Vipassana meditation, when we reach the level of insight (bhaṅga bana), we fully grasp this truth, and become more and more discontented and disgusted with all these sufferings. Hatred is the true true path leading to purity (the Purification of Path) Nirvana, free from all defilements and suffering. " Because ordinary people accept rupa and nama as self, living being, they delight in it and feel happiness. But the practitioner only sees them as phenomena that cease to arise and fall away and thus realize that they are not self. As explained in this sutta, because these phenomena tend to cause suffering, they are seen as not self and cannot be controlled or controlled by our own will. Thus the meditator is no longer delighted or joyful in nama and rupa. The will to separate, to be free of those nama and rupa, arises to the practitioner. This person continues to diligently meditate in order to achieve the goal of liberation from that nama and rupa. At the same time, saṅkhārupekkhā bana, the wisdom of discharge, arises and the practitioner realizes Nirvana due to Path Knowledge. Therefore The Blessed One describes insight knowledge, So to carefully note the three verses above. Until, by one's own experience, one finds that the sakhāras, or rupas and rupas, always rapidly arise and cease, that true insight knowledge fully develops to see impermanence, misery and selflessness. And without truly experiencing impermanence, suffering, anattā, nibbidāa, discouraged insight, boredom of the sufferings of nama and rupa, will not arise. And without nibbidāāna, depressed wisdom, it is impossible to realize Nirvana. Only when experiencing for yourself the impermanent, the suffering, and the selfless nature of the actions, saṅkhāra, the tiring and boring mind develops, and nibbidādāa, the discouraged insight, arises. Only when the attainment of this nibbidāāna, the Path of Wisdom, the Path of Wisdom, and then of Nirvana, will come. That is why in the discourse the Blessed One said: Evaṁ passaṁ bhikkhave, sutvā ariyasāvako, "The bhikkhus, the Holy Disciple Seeing that (that is, seeing matter, feeling, perception, formations, consciousness 'is not mine, not me, not my self') becomes more and more boring. materiality, boredom of feeling, perception, formations, and consciousness. " The Definition of Nibbinda Ñāṇa In the above Pāli scriptures, the words "Seeing that" summarize the statement about the process of developing insight knowledge to the stage of bhaṅga bana, wisdom of cessation. And with the words "boring ..." summarizing the development process of vipassanā ñāṇa, insight knowledge, from bhaṅga, ādinava, and nibbidā (cessation, danger, and depression) even to vuṭṭhānagāminī, wisdom gives rise to describe correctly. Thus in the Mūlapaṇṇāsa Commentary there is a passage: Nibbindatīti ukkanthati. Ettha ca nibbindāti vuṭṭhānagāminī vipassanā adhippeta. Ṅibbindati… feel bored and tired, meaning bored, dissatisfied, dissatisfied. The broad meaning of the term 'Nibbindati ... is insightful insight to the Holy Path, called vuṭṭhāna, to bring beyond'. ” In the books Paṭisambhidāmagga and Visuddhimagga, the discouraged wisdom, nibbinda ñāṇa, is listed in seven successive stages of development: bhaṅga, ādīnava, nibbidā, muñcitukamyatā, paṭisaṅkhāra, saṅkhārupekkhā, and vhipassanāminā. (Wisdom passes away, dangerous knowledge, depressed wisdom, wisdom wants to liberation, wisdom to contemplate, wisdom of discharge, and wisdom to put up). Here we have explained the level of discouragement, nibbidā. Now I will continue with the rest. Really Want Nirvana Realizing that every time we contemplate, we only see the state of rapid disintegration, the practitioner becomes bored and dissatisfied with the form of aggregates and rupa found in seeing, hearing, etc. He wants to separate and no longer stick. With regard to these nama and rupa, the realization that wanting to be at peace and bliss is the only way to completely escape from the ceaseless state of arising and passing away phenomena of form. It is the arising of the mind that truly desires Nirvana. In the past I even imagined Nirvana as an important point center that I hope to go there to enjoy all the pleasures I longed for. It is not wanting what is truly Nirvana, but just the kind of happiness in this world. Those who have not really seen the dangers and defects of nama and rupa still desire these kinds of mundane happiness. One day a young monk named Lāludāyi overheard Sārīputta (Xa Loi Phat) whispering, “Nirvana is truly happy! Nirvana is truly happy! " The young monk asked, "Bach Him, in Nirvana there is no feeling, then there is nothing to experience, is that right?" How then can there be happiness in Nirvana, where there is no feeling? " He raised this question because he was taught that Nirvana has no name and rupa, that is, there is no feeling. But because he himself did not have experience of Nirvana, he could not see what happiness in Nirvana could have. Sārīputa's answer was, "It is because of the fact that there is no feeling, that is happiness." Yes, the peaceful state of peace is happier than all the pleasant pleasures. That is true happiness. A feeling is thought to be happiness or delight because we crave it. No desire, no desire, there would be no feeling that could be considered delight. Let us meditate for a moment, we will see this point clearly. A delicious dish seems to be pleasing and pleasurable when we like it or crave it. But when the sickness is sick or when the stomach is full, the same delicious food, we no longer find it attractive. If we are forced to eat, we will not hear it, not find it delicious, but also see it as a source of suffering. Let's take another example, for how long can one enjoy continuously seeing a beautiful scene, or hearing a calming sound? Hours, days, months, or years? Even for only twenty-four hours we cannot keep the mind continuously enjoying before getting bored or tired. If we have to continue looking at that scene, or if we have to listen to the sound, we will find it a terrible experience, a torture. So clearly dislike, no ambition, no feeling is happiness. An article with full details on this issue is presented in our book, “Concerning Nibbāna” [The book published under the title: “Nibbānapaṭisaṁyutta Kathā: On The Nature of Nibbāna”, in Yangon. , Myanmar, May 1995, Published by the Buddha Sasana Nuggaha Foundation]. Or if we have to listen to it, we will find it a terrible experience, a torture. So clearly dislike, no ambition, no feeling is happiness. An article with full details on this issue is presented in our book, “Concerning Nibbāna” [The book published under the title: “Nibbānapaṭisaṁyutta Kathā: On The Nature of Nibbāna”, in Yangon. , Myanmar, May 1995, Published by the Buddha Sasana Nuggaha Foundation]. or if we have to listen to it, we will find it a terrible experience, a torture. So clearly dislike, no ambition, no feeling is happiness. An article with full details on this issue is presented in our book, “Concerning Nibbāna” [The book published under the title: “Nibbānapaṭisaṁyutta Kathā: On The Nature of Nibbāna”, in Yangon. , Myanmar, May 1995, Published by the Buddha Sasana Nuggaha Foundation]. Fascination of Nirvana The practitioner who has developed the depressed wisdom of nibbinda bana really sees the poisonous nuances of nama and rupa and becomes discouraged. He understands that in Nirvana there is no nama and rupa, no feeling, truly peaceful peace, and wholeheartedly wishes to achieve. It is like looking at the target from a distance and groping for a step. It is looking to Nirvana with liberating insight, muñcitukamyatāãa. As the will to achieve Nibbana, Nibbāna, and the desire to be free from the dangers of nama and rupa, develop more and more diligence. With that increasing diligence one proceeds to attain contemplative insight, (paṭisaākhāā ña, contemplating on what one has contemplated), while understanding the nature of impermanence, suffering, and a deeper selflessness. before. Especially the general suffering, which is more clearly understood by the practitioner. When paṭisaṅkhāda, contemplative insight, grows and matures, one attains the wisdom of detachment (saṅkhārupekkhāa, the mind is completely calm (equanimity) before all constituents or conditioned phenomena (acts), all nama and rupa. It is a general description of how starting with sammasana bana, insight knowledge, a series of insight knowledge (vipassanāāa) gradually develops in which an individual can train (neyya). For a saint, like the order of Tu Ðà Huàn, after sitting in meditation for a while, it is possible to reach the discharge stage (saṅkhārupekkhā). It is certain that in the Group of Five Bhikkhus, upon hearing the Anattalakkhaṇa Sutta, the No-Self, immediately attains this insight. The Six Characteristics of the Knowledge of Discharge of Practice (Saṅkhārupekkha ñāṇa) 1. Relaxing Mind (Discharge) Saṅkhārupekkhā bana, the wisdom of discharge, has six distinct characteristics. The first is a calm mind, not shaken by fear of sea or dissatisfaction, as described by the book Visuddhimagga: Bhayañca nandiñca vippahāya sabba saṅkhāresu udāsino. How does that discharge arise? When coming to the awe-inspiring wisdom, bhaya bana, the practitioner contemplates the state of fear and develops insight that is characterized by aversion. To the wisdom of discharge, saṅkhārupekkhā bana, all the signs of fear disappear. At the stage of seeing the danger, ādīnava, the practitioner sees that all things are dangerous and harmful; to the discouraged insight, nibbidā, finds it all boring and disgusting. At the stage of wanting to liberation, muñcitukamyatā, one develops the mind that wants to separate from, free from, beyond the aggregates. When you reach the stage of saākhārupekkhā ,a, the wisdom of detachment, sees all the characteristics of the lower levels of insight knowledge, ie danger, boredom and disgust, wants to liberation, and wants to devote yourself to it. Need diligence has vanished. In the book Visuddhimagga, the two words bhayañca vippahāya - renounce fear - the progressive function of this insight. Again, at udayabbaya bana, wisdom arises and passes away, the practitioner develops strong bliss, and becomes very delighted. Saṅkhārupekkhāaya, wisdom discharge, is the higher degree udayabbaya bana, wisdom arises and passes; however, up to this level all the blissful feelings are gone. Therefore in the book Visuddhimagga, Purification of the Path, there is a paragraph written nandiñca vippahāya - "renounce pleasure". The practitioner has given up all pleasure and pleasure; living in a state of only contemplating all the sakhāras, discovering in seeing, hearing, etc. with a completely calm mind. There is no longer joy, pleasure, happiness or pleasure as in udayabbaya bana, wisdom arises and passes away. There is no fear or pleasure in practicing the Dhamma, Dhamma. For the same, the practitioner has reached the saṅkhārupekkhā bana level, the wisdom of discharge, clearly no longer being afraid or interested in earthly things. When listening to the terrifying news in the mundane life or in his personal life, he is unmoved, not disturbed, confused, anxious or afraid. He was also calm when he met happy happenings, not much emotional, nor delighted with pleasure. It is beyond all fear and delight in mundane life. 2. Average Mind The second characteristic is the balanced state of mind, feeling neither too delighted nor too sad, depressed or depressed, before the ups and downs of mundane life. Can see both, happy happenings and sad events, indifferently with a calm mind. The Pāli sentence quoted here is: Cakkhunā rupaṁ disvā neva sumano hoti na dummano, upekkhako viharati, sato sampajāno. When the eyes see a form, the practitioner keeps his mind calm, unhappy, not sad. No matter how beautiful or attractive the scenery is, the practitioner does not hear the excitement and the joy; Whether the scenery is ugly or obnoxious, the practitioner is still calm, keeping a balanced attitude, chanting and understanding clearly. ” Carefully noting all the scenes seen, whether pleasurable or rebellious, only understanding its true impermanence, suffering and true selflessness without generating any interest or hatred, the practitioner looks at everything. the phenomenon calmly, contemplating with the mind letting go, not clinging, to understand the phenomenon of seeing, which quickly ceases in every moment. The practitioner has come to the saākhārupekkhāda level, the wisdom of discharge, through personal experience, understands how the project of contemplation progresses. That is the way to see and observe the phenomenon of seeing with a balanced attitude of mind. While listening, smelling, tasting, touching, and contemplating, one must do the same, carefree contemplation, only to understand the phenomena every time it discovers. The ability to watch what happens at the six sense doors with a calm mind is called chalaṅgupekkhā, a virtue of the Arahants. But such an ordinary person who has reached the stage of saṅkhārupekkhāāa, the wisdom of detachment, can practice the same way. According to the Abhidharma Sutta, Aṅguttara Nikāya, a practitioner who has come to the point of udayabbaya bana, the wisdom of arising and passing away, may have this same virtue as the Arhat, but to a degree of uncertainty. stand out. At the level of the bhaga bana, wisdom ceases, that virtue becomes clearer, and becomes truly clear at the saṅkhārupekkhā level, exhausting. Thus, the meditator has reached this level of development, acquiring the virtues of the Arahants, also deserves respect and admiration. Even if no one else knows it, a practitioner who knows his own qualities for himself can also be pleased and beautiful with his work of accomplishing progress. 3. Don't Try The third characteristic of equanimity insight is contemplation spontaneously, without effort. Saṅkhāra vicinane majjhattaṁ hutvā, the book Visuddhimagga, Purification of Dao, teaches so. "Keep a carefree attitude towards contemplative work." In the Commentary, this verse is explained that “just like keeping the state of mind balanced while contemplating the actions, saṅkhāra, in the same way maintaining a balanced, carefree mind attitude in the practice show this project. " At low levels of development, the practitioner must make more effort to discover the subject of contemplation. At the level of saṅkhārupekkhā bana, knowledge of discharge, there is no need to make special efforts to generate contemplative headings. These objects automatically detect themselves, one by one, and the practitioner spontaneously observes contemplation without any effort. Contemplative work becomes a smooth, easy process. Above are the three characteristics of the indifference and balance of saākhārupekkhā bana, wisdom of discharge. Next, we will cover the next three properties. 4. Long-term Sustainability At lower levels of insight, it is not easy to keep a firm mind on the topic for a period of half an hour or an hour. At the level of saṅkhārupekkhā bana, the wisdom of discharge, the meditator can keep the mindfulness steady steadily for one, or two, three hours. Many of us students have experienced this. That is why the book Paṭisambhidā-magga defines that the wisdom of detachment is the wisdom that can last a long time. And the Visuddhi-magga Explanatory Appendix for the book explains that it is "a long, continuous development process." Only when it is in existence for a long time can it be said that it is sustainable for a long time. 5. More and More Sophisticated The fifth characteristic of detachment insight is becoming more and more subtle and delicate, as taught in the Visuddhimagga book, Purification of the Path, like the powder that is sifted through a sieve, becoming smoother and smoother. than. From the moment of the arising of saṅkhārupekkhāāṇa, the wisdom of detachment, which is already subtle, but becomes more and more subtle and subtle, and this phenomenon, many of our practitioners have experienced. 6. Not Distracted Mind The last characteristic of equanimity is non-distraction. at the lower levels, the abiding state is not strong enough, the mind dives to many different objects, but at the saṅkhārupekkhāa level, the wisdom of liberation, the mind steadily dwells almost no longer wavering or distracting. Even though they are objects which are not suitable for the elaborate mind-contemplation, they will not accept it, let alone delusions. At the bhaṅga-bana level, insight ceases, the mind is directed to many different parts of the body, and so sensation is felt from all over the body. But at this stage of excruciating, it is difficult to make the mind jump from one place to another because it only focuses on a few points that practitioners often use as objects for contemplation. Thus, the mind does not turn to all continents of the body, but only withdraws to four objects - only aware of each stage of swelling, falling, sitting and touching. Of the four objects, the seated body may disappear, leaving only three objects left to recite. Then the mobile phone went flat and flattened gradually, leaving only the feeling of touch. Touch also disappears too, leaving only the conscious mind, and this mind is noted, "aware, aware." At similar times, we find that every time we reflect on a particular subject of special attention, the mind does not stay long in that place but returns to the ordinary subject of contemplation. That is why the mind is not distracted. The book Visuddhimagga, the Purification of Path, describes patiliyati patikutati na sampasāriyati: "it withdraws, shrinks, and recoils; don't spread out. " These are the three signs or characteristics of the saṅkhār-upekkhā bana, the wisdom of detachment, which the meditator must experience for himself. Not experiencing the three characteristics - lasting, becoming more and more subtle, and not being distracted - means that the meditator has not yet developed the mind to this level of insight. Development of Wisdom Exceeds When the saṅkhārupekkhā bana, the equanimity insight, with the six characteristics, was fully realized, there was a kind of insight that seemed to arise very quickly. This kind of insight is called vuṭṭhānagāminī vipassanā. Vuṭṭhāna means to rise, to rise. Vipassanā ñāṇa is insightful insight that lies in the continual progression of actions (ie the process of nama and nama). With each thought moment the attention falls on this continuously evolving process of nama and nama. However, when insight insight directed at ariyamagga bana, the Holy Path of Wisdom, develops the object of attention to become the cessation of the arising and passing phenomenon of nama. This means that the mind rises, or "transcends" from the flow of form and its object becomes Nibbāna, Nirvana. Because of that ("beyond" separate from the flow of naming-rupa flowing continuously) Holy Dao is called vuṭṭhāna, transcendence. When this insight quickly ceases, the practitioner realizes Nirvana. Thus, in this special insight knowledge, the mind arose, Vuṭṭhānagāminī vipassanā, this transcendent insight knowledge, arises while the practitioner noting one of the six consciousness, such as consciousness or consciousness, becomes prominent in this particular moment. Contemplating phenomena that quickly perish, one perceives the nature of impermanence, or perceives the nature of suffering, or dissatisfaction, or perceives the nature of no-self. This mind mind arises at least two or three times; sometimes it can arise four, five, or even ten times. As described in the scriptures, at the last moment of vuṭṭhānagāminī, insight insight transcends, there are three thoughts of javana (impulse, or speed) that arise - parikamma (initial moment, or preparation). ), upacāra (contiguous pair) and anuloma (secondary pair) - followed by a special moment of sexual javana (kāmāvacara) grabbing the Nibbāna, Nirvana - where all nirvana and rupa cease to be - as the object. After these javana the Holy Path arises, and the mind falls on the object of Nirvana, without nama and rupa, cessation of all saṅkhāra. Immediately after moment ariyamagga javana, Holy Dao, ariyaphala javana, Holy Fruit, immediately arise two or three times, have the same object with the Holy Path. With the arising of the Noble Path and the Noble Truth, the ordinary mortal becomes a Saint, gradually reaching the Immortal, Unsurpassed, Immortal, and the Immortal God finally becomes an Arhat. has the same object as the Sacred Path. With the arising of the Noble Path and the Noble Truth, the ordinary mortal becomes a Saint, gradually reaching the Immortal, Unsurpassed, Immortal, and the Immortal God finally becomes an Arhat. has the same object as the Sacred Path. With the arising of the Noble Path and the Noble Truth, the ordinary mortal becomes a Saint, gradually reaching the Immortal, Unsurpassed, Immortal, and the Immortal God finally becomes an Arhat. Momentary impulse (javana) of sensuality (kāmāvacara kusala javana) takes Nirvana as an object called gotrabhū, transcends nature, momentary thought impulse beyond the bloodline of the mundane world. The book Paṭisambhidā magga defines gotrabhū as follows: “Rise up from objects which are constituted phenomena, have the character of becoming, the mind tends to plunge itself into the object of Nirvana, which does not become , and thus is called gotrabhū, transient nature. " Or "Arising from its object is a continual process of nama and rupa, the mind stabs towards the object of Nirvana, there is no continuous process of becoming." The Book of Milindapañhā, Mi-Lin-Ða-Daqa, says: “The mind of the practitioner contemplates and notes each phenomenon, after phenomenon after phenomenon, stage by stage, transcending the continuous stream of identity. fluent, The practitioner first contemplates the phenomena of nama and rupa that arise constantly and discover each time he contemplates, touches, hears, sees, etc. He only sees a continuous stream of nama and rupa phenomena. seemingly endless flow. In such contemplation of the infinite nama phenomena and contemplation on the impermanent characteristic, suffering and emptiness of the self, there comes moment, moment after the last moment of mind (parikamma, upacāra and anuloma) of contemplation, the mind suddenly points toward and falls into a state where all objects contemplated with the mind of contemplation cease to be completely ceased. The orientation is towards gotrabhū, transforming nature, and falling is the realization of Nirvana, through the Holy Path and the Holy Fruit. "My Great Lord, the practitioner who has meditated correctly and plunges himself deeply into the place where there is the cessation of spiritual phenomena," This is a passage describing vuhānagāminī vipassanā, how insight is transcendent, the Holy Path and the Holy Fruit are realized. The meditator will find that this presentation coincides with what he has personally experienced. How do classics and personal experience coincide: Usually one begins to observe consciousness and consciousness or hearing, seeing, etc.; in short, it is contemplating the nature of the five groups of clinging, the five aggregates of grasping. As said before, at the stage of bhaṅga bana, insight, one always notes the rapid dissolution of the phenomena of nama and nā and finds it terrifyingly frightening. This brings the practitioner to a state of boredom and disgust. If one wants to get out of these conditions, the practitioner tries hard until he reaches the stage of saṅkhārupekkhāāa, the wisdom of liberation, when he can see all things casually with a balanced mind. . When the saṅkhārupekkhā ña, which is fully accomplished, arises immediately and clearly vuhānagāminī and anuloma bana, (wisdom of giving and understanding), and the practitioner falls into the complete state. empty, where all objects and all contemplative activities cease. It is the realization of Nibbāna, Nirvana, through the Noble Paths and the Noble Truths, which brings the mortal human into the state of Immortalization, puts the Immortal into the state of Unity, the Unity of the Nirvana, and finally The Immortal Saint entered the Arhat state. The Anattalakkhaṇa Sutta, Selfless General, describes the following changes: From Boredom To Saints And Saints Nibbindaṁ virajjati virāg and vimuccati “Because of boredom, the practitioner no longer desires to desire and develop the Holy Path. Without longing for desires and having developed the Holy Path, one goes beyond the defilements (āsava) and defilements (kilesa). " From sammasana bana, insight to the bhaṅga bana, the cessation of insight, the practitioner develops an understanding of the impermanent nature, the suffering, the selflessness of phenomena. In the above paragraph, the Blessed One promotes this development in the phrase Evaṁ passaṁ - "Seeing that". The stage from bhaṅga (cessation) to saṅkhārupekkhā (detachment) and anuloma is described as "nibbindati", boring and exhausting. Then comes the nibbindaṁ virajjati, virāgā vimuccati: “When one is disgusted, the practitioner becomes more and more tired; when bored and tired, the practitioner doesn't crave even more; without desiring, the practitioner is more liberated, ”to describe the development of Path Knowledge and Wisdom. A very accurate description, very true to the practice experience of the meditator. How Does The Description Match The Practitioner's Experiment? Saṅkhārupekkhā bana, the wisdom of detachment, grew steadily and strongly, and unusual wisdom quickly arose to the practitioner. If the development of boredom is not strong enough to give up nama and rupa one may be stirred by anxiety: “Then what is going to happen? Am I going to die? " If such intense anxiety cannot be gathered at rest, and the concentration of concentration will decrease. But when the feeling of fatigue and fatigue is strong enough, anxiety is not detected and the practitioner continues to contemplate smoothly and effortlessly. The practitioner will soon fall into a state of detachment from all desire and attachment, and complete complete cessation of all nāma and rupa. It is liberation from all defilements and or contraband (āsava). When falling into the state of cessation without attachment, through the first Holy Path (sotāpattimagga), one gets out of wrong views (dihāsava, contraband wrong views), and comes out of delusion. fit with doubt and doubt, and get rid of all the gross forms of lust that can lead to misery. That is liberation through Tu Ðà Huān Fruition, which is the result of Tu Ðà Hun Đạo. When it comes to the end through the second Holy Dao, Nhut Lai, there is a decrease in sensual pleasures. At the end of the third Noble Path, the Immortal, is free from all forms of subtle sensual pleasures as well as all forms of delusion. With the realization of Arahantship (arahattamagga bana, Arahantship of wisdom) completely free from all forms of pollution and or contraband. That is true according to the teachings of virāgā vimuccati. Having completely come out of all aspirations and fallen into a state of cessation, arises liberation through the Holy Fruit, which is the fruit of the Holy Path. This liberation is clearly seen through a process of reflection. Reflections Of A Arhat The process of reflection of an Arahant described in the concluding paragraph of the Anattalakkhana Sutta, The No-Self-General, is as follows: Vimuttasmiṁ vimuttamīti hoti "khnā jāti vusitaṁ brahmacariyaС” kataṁ karaṇīyaṁ nāparaṁ ittattāyā'ti pajānātīti ”. When one is liberated, he contemplates and understands that liberation from all defilements has been fully attained, and he knows, 'Birth has exhausted (no rebirths). Holiness has been experienced, what has to be done has been completed, there is nothing left to do. ' Practitioners think and understand like that. " That is how the Arahant reflected on his accomplishment. Here we may wonder, “How do you understand that birth is exhausted. Is he not born again? " As long as there is wrong view and illusion related to nama and rupa, and there is attachment to it, considering nama as permanent, bliss, and self will become, and renew again, reborn again in the circle of existences. When we are no longer deluded, we are free of all wrong views and illusions, there will be no attachment, no clinging to existence. The Arahant contemplated and fully understood that he had completely transcended all wrong views and visions related to the aggregates and no longer clung to it. Hence He understood that for Him birth was exhausted, no more coming. It is reflection on defilements that have been eliminated and ceased. Here, "Holy Life", or virtuous life (brahmacariya), means the practice of morality, concentration, wisdom (sīla, samādhi, paññā). However, strictly observing the precepts or cultivating meditation by itself does not help achieve the supreme goal. The ultimate goal can only be achieved by noting the phenomena of materiality every time it discovers, even until the attainment of Path and Fruition. Therefore, it must be understood that "Holy Life Lived" means that meditation practice has been practiced until the ultimate goal is reached. "What to do" means practicing meditation in order to fully understand the Four Noble Truths. This task is fulfilled with the attainment of arahattamagga, A Arhat. Although after seeing for himself the nature of the cessation through the three lower Paths (Tu Da Huun, Tu Da Ham, A Na Ham) and having understood the nature of impermanence, suffering and no-self, there are still some illusions. The aggregate of perception and consciousness have not yet ceased. Because of these visions, still enjoying, craving, and believing phenomena is joy and pleasure. The roots of craving have not yet been uprooted. For that reason, there are still some very delicate flaws for the Immortal Saint. At the stage of arahattamagga, Arahantship, Truth of Suffering is fully understood. All illusions about aggregate perception and aggregate consciousness cease. Because there are no more delusions, false notions of pleasurable joy, there is no chance for the cause of craving to arise because it has been completely eliminated. The quest to know the Four Noble Truths has been fulfilled. Therefore, when he ponders, the Arahant sees that there is nothing left to do, all that has to be done has been fully completed. In the text of the Arahant's thoughts there is no passage that mentions the Path, Fruition, Nirvana and defilements. But understand that these points have been considered first, then think about other issues. Thus, it must be understood that the reflection "The Holy Life has been experienced, what must be done has been completed" followed by the reflection on Dao, Fruition and Nirvana. The passage "Mind has been liberated, birth has exhausted" is thought of only after contemplating the defilements that have been ceased. The thoughts of the novices, reincarnations and immortals were presented in the sermon of the monk (His Holiness Mahasi) on the Slavanta Sutta. Summary “Boring and tired, the practitioner has no desire, is removed from all aspirations, and the Holy Path arises. Without aspirations and the Holy Paths arising upon oneself, the practitioner is free from all bondage of defilement. Coming to the state of liberation the practitioner reflects that his mind is liberated and understands: 'Birth has exhausted; The Holy Life has been passed, all the things to be done have been completed, there is no longer a return to this state of being. " The Presbyterians recited this discourse at the Assembly and took note of the last paragraph as follows: Idamavoca Bhagavā attamanā pañcavaggiyā bhikkhū Bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyā karaṇasmiṁ bhaññamāne pañc-avaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. “The Buddha taught so. Rejoice, the Group of Five Bhikkhus was delighted to listen to the teachings of the Blessed One. Again, while listening to the lecture (or pointing to the end of the lecture) the mind of the Group of Five Bhikkhus was free from all attachment and defilement. In the Group of Five Bhikkhu khưu, Duc Koṇḍañña (Kieu Tran Nhu) attained the attainment of Immigration Luu in the early night of the full moon in July DL. while listening to the Dhammacakkappavattana Sutta period. Surely he continued to contemplate, but did not progress to the level of realization of the Path of Arhat, until he heard the time of teaching the Anattalakkhaṇa Sutta, the No-Self-General. Vappa attained Immersion on the first day, the summer of July DL., Bhaddiya on the second day, Mahānāma on the third day and Assaji on the fourth. All five of them are the Immortal when listening to the Anattalakkhaṇa Sutta, This Self-Contemplative General, contemplating and meditating on the five aggregates, seeing that "This is not me, this is not me, this is not self. my self ”; that it is impermanent, miserable and non-self. They gradually acquired three higher levels of wisdom, one wisdom after another, and all five became Arhat. According to the Commentary of the Paṭisambhidā book, they only attained the Arahantship at the moment of listening to the final part of the lecture by meditating on the teachings. At that time, 2,552 years ago, counting back from 1963. That year, on the fifth day of the seventh month of DL after the lecture on the Anattalakkhaṇa Sutta, the No-Self, there appeared only six Arahants in the world. Han, the year in the Group of Five Bhikkhus and The Blessed One. This is indeed a great source of sensuality if one envisions the view of the Deer Park garden near Vārānasī, where the Blessed One opens the sermon of the Anattalakkhaṇa Sutta, the No-Self, before the Group of Five Bhikkhus who is attentive. listen to, and achieve the Path of Arhat, the end of all defilements. Let's picture this scene. With All Sincerity Paying attention to the Feast of the Six Arhat Two thousand five hundred fifty two years ago, on the fifth day of the seventh month of July DL. The Blessed One gave a lecture in the French period on the Anattalakkhaṇa Sutta, the No-Self-General, to the Group of Five Bhikkhus. Listening to the Dharma period and meditating on the teachings, all five were freed from all defilements and realized the Arhat Path of Arhat. We clasp our hands on our forehead, respectfully pay homage to the Omniscient and the Group of Five Bhikkhus, the first six Arahants in the early days of Buddhism, completely free from all defilements. . Conclude May all readers, by sincerely listening to the sermons on the Anattalakkhaṇa Sutta, the No-Self-General, diligently contemplate the five aggregates: materiality, feeling, perception, practice, consciousness, according to the teachings, note the moment it arises, realizing that "this is not mine, not me, not my self," and rightly understanding that it ceases to arise, that it is impermanent. suffering, selflessness, and thus early attainment of Nirvana, ending all suffering through Path and Fruition.END=NAM MO SHAKYAMUNI BUDDA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.19/3/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.