THE EIGHTFOLD PATH.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Now let us analyze each element of the Eightfold Path. There are eight factors in the Eightfold Path. That is Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. Right Understanding What is Right Understanding? First of all, we must understand that: the eight factors are called the path to the end of suffering at the moment of Enlightenment, at the moment of attainment (magga). So Right Understanding means understanding of Suffering, understanding the causes of suffering, understanding the cessation of suffering, and understanding the path to the end of suffering. But in the other scriptures, you can understand Right Understanding includes both the understanding of Dependent Origination (Paticca samupāda), and understanding the true nature of things etc. Because Right Understanding includes both aspects of Secularity and Super World. Regarding Secular Practices, Right Understanding includes understanding the law of Karma, understanding the true nature of Matter and Mind through Vipassana Meditation, etc. Noble. To attain Right Understanding we need Right Thought. First of all we have confidence in the law of Karma (Kamma). Next, we need to have an understanding of the true nature of body and mind, knowing that: there is only body and mind, but nothing else. We must have the understanding that: Matter and Mind are born and perished at all times. Thus, Matter and Mind are impermanent, unsatisfied. At the time of Enlightenment, ie at the time of witnessing, Chanh View clearly sees the Four Noble Truths. Right Thought: It is very important to have a correct understanding of Right Thought. Right Thought is defined as thought free from greed, from anger, from harm or violence. A thought that is free of greed is one that is not associated with or associated with desire, desire, pleasure, or attachment. That is the thought of quitting, the thought of rejection, the thought of bringing the good and the happiness to others ... The thought of being free from anger is the thought of loving kindness (metta). The anger is a thought that is combined with hate, wanting to kill or wanting someone to be killed, destroyed. Thought free from such anger, called Right Thought. The thought of being free from harm is the thought of being free from violence, thoughts of not wanting to harm or hurting others, thoughts of not wanting to hurt others physically, such as being injured, suffering bodily pain, etc. ... and don't want them to be mentally harmed. This is actually compassion (Karunā). Thought of being free from violence, not hurting others like that is called Right Thought. Thus, Right Thought is thought free from grasping, Craving, craving, enjoying, clinging, thought free from hatred, anger, that is loving-kindness (mettā), and thought. get rid of violence or compassionate thought (karunā). How was the Factor of Right Thought harmony in practice or with other factors at the moment of Enlightenment? Comment, explain that: Right Thought has placed the mind on the object of Nirvana at the moment of Enlightenment, put the mind on the topic of Nirvana or brought the mind to the place of Nirvana as the object. If you understand Abhidhamma, you will easily understand what I instruct. According to the Abhidhamma, Right Thought is the mind of mind (vitakka: imposing or directing the mind on the object). Tam Tam Tam, (vitakka) has the property of bringing mind to the object. Due to the Range factor, the mind goes to the object or the mind touches the object, or the mind climbs on the object. Thus, Right Thought (or more correctly Mindfulness of Mind) is the mental state that brings the mind to the object. If this citta does not bring the mind to the object, then the mind will not be able to experience the object, and therefore the mind will not see or understand the object. Thus, it is essential that Right Thought brings the mind to the object. Once the mind is on the object there will be Right Understanding. Therefore, Thus, Right Thought really doesn't mean thinking or thinking; even for those are good thoughts such as: Thinking about Cessation, thinking about Lovingkindness (mettā), thinking about compassion (Karunā). In the practice of Right Thought is a mental state capable of bringing the mind to objects. Even while meditating, if Right Thought does not bring the mind to the object, the mind will not be on the object, and the mind will not know: this is Matter, this is Mind, this is arising, this is corruption. Thus, Right Thought or Right Direction is a very important factor in the Eightfold Path, or a very important factor among the eight factors. Indeed, Right Thought is a very important factor, through it Right Understanding arises; hence these two cittas form a group. That is also why it is said: Right Thought belongs to the group of Right Understanding. Right Speech Right Speech is actually to prevent Evil Speech, or to keep or prevent Evil Speech from arising. There are four types of Evil Speech. The first is Lying, the second is Poking Words, the third is Saying Bad Words (such as cursing, scolding, saying contempt), and the fourth is Speaking useless words. Keep, do not commit wrong language is Right Speech. Right Speech here means "not let happen" or "keep the precepts". Although it is called Right Speech, but we must understand that: Right Speech arises only when we keep the precepts from lying, not speaking stabbing words, not saying bad words, not saying useless words. When we vow not to lie, we keep the precepts, when we vow not to say stabbing words, not to say bad words, and not to speak in vain, we keep the precepts. To keep the Precepts of Speech means to control one's speech, to control one's own mouth. Right Speech is to have control over or manipulate one's own words. This control or constraint is called gender (Sīla). Gender is defined as morality. Thus, Right Speech has the nature of keeping precepts, being virtuous because when we keep the precepts, we do not lie, don't say stabbing words, etc. ... we control, restrict, that is, we keep the precepts (Sīla). Right Karma Right Karma means the vow to prevent preservation and control so that no killing, stealing or adultery arises. That is keeping the precepts. By doing that, you control yourself, control the effects of your body. When you abstain to practice good behavior of not killing (you urge not to kill), not giving (that is, you refrained from stealing), or when you keep from arising adultery. you have control over bodily actions. These are also acts with the meaning of precepts. Thus, when you control for these wrong actions, you have Right Karma. Chanh Mang Right Livelihood means staying away from untruthful careers. Everyone for their own livelihood or to nurture their family should do different careers. To live is to work, to have a job to support themselves. But there are some jobs that are not true. For a monk, while carrying a bowl to beg for food, Chanh Mang is not accepting four items: food, clothing, medicine and shelter in an improper way or by wrong means. For lay people, there are a number of occupations that must be avoided in order to attain Right Livelihood. Avoiding a wrong career and doing a genuine career is having Chanh Mang. According to the Abhidhamma, we must understand that: Chief Justice does not violate the four precepts of speech, the three precepts of the body. So, when do the actions of body and speech when observing the seven precepts above, when does Right Speech, Right Action and in which case belong to Chanh Mang? When you keep one of the above body and speech precepts, you are experiencing or practicing Right Speech and Right Karma. But when you keep the precepts related to your profession or how to feed your life, you practice Right Livelihood. A person who does not make a living by fishing, when they keep the precepts of not killing, they have Right Karma. But a fisherman, his profession or way of supporting his life is fishing.If this person vows or decides to quit fishing, keeps the precepts from killing, this person has Chief Justice because they maintain a true life. , not doing untruthful jobs So in the above two cases, both of them avoid killing, but one person is Right Karma, the other has Right Livelihood. In Anguttara Nikāya, the Buddha taught: a person who took refuge in the Three Jewels was not allowed to do the following five occupations: weapon trade, sentient beings (people or animals), meat trade, alcohol trade, medicine trade poison. When Buddhists avoid these five occupations, they practice Right Livelihood. Chanh Tinh Tan. There are four types of Right Effort in terms of good and akusala. Regarding akusala, there are two types: akusala has not arisen and akusala has arisen. a. Prevent unwholesome mental states that have not arisen yet. The first type is akusala cittas that never arise within our mind in this very lifetime, or for some objects unwholesome cittas never arise. This kind of akusala cittas is called "cittas that never arise". We must be diligent with these unincarnated akusala cittas. This akusala mind never arises in us, but we can see or be able to know these unwholesome cittas arise in others. Seeing an unwholesome mind arise in others, we might think: "Oh! We do not allow these unwholesome cittas to arise in our mind. I will try to stay away from these unwholesome cittas ”. Such a diligent person is called diligent not to arise unwholesome dhammas which have not yet arisen. b. Eliminate the unwholesome dhammas that have arisen. Eliminating the akusala that has arisen means that you can do unwholesome deeds or have an unwholesome mind before, and now you diligently eliminate those unwholesome things or unwholesome minds. When you have been having those unwholesome cittas, what kind of attitude should you have now? Should you regret it? If you feel sadness, regret is that you are creating new akusala karma. By multiplying the unwholesome mind, you make the unwholesome mind worse. Buddha said, put them aside. Because what you do is already done. You cannot redo or modify anything. Living with these unwholesome minds and regretfully regretting them is of no use to you. So don't think about them anymore, but try to do good and good things. By this way, you can overpower the akusala cittas that have arisen. Thus, for the unwholesome cittas that have arisen, the best way is to stop thinking about them. Instead, do good deeds and make up your mind: "I will not let these unwholesome cittas arise." It's not enough just forgetting them. "Forgetting" here means making a promise to me or taking a vow not to let them happen in the future. I vow not to let these unwholesome thoughts arise in my mind any more, and I vow to do good deeds from now on. The Buddha taught: if we can do this, we will overpower or eliminate these arising unwholesome mental states, and not let them arise again in the future. do good deeds and make up your mind: "I will not let these unwholesome cittas arise". It's not enough just forgetting them. "Forgetting" here means making a promise to me or taking a vow not to let them happen in the future. I vow not to let these unwholesome thoughts arise in my mind any more, and I vow to do good deeds from now on. The Buddha taught: if we can do so, we will overpower or eliminate these arising unwholesome mental states, and not let them arise again in the future. do good deeds and make up your mind: "I will not let these unwholesome cittas arise". It's not enough just forgetting them. "Forgetting" here means making a promise to me or taking a vow not to let them happen in the future. I vow not to let these unwholesome thoughts arise in my mind any more, and I vow to do good deeds from now on. The Buddha taught: if we can do this, we will overpower or eliminate these arising unwholesome mental states, and not let them arise again in the future. For kindness, there are also two types of diligence. One is that diligence gives rise to unproductive kindness. The second is to diligently develop existing kindness. c. Effort gives rise to kindness that has not yet arisen. There may be some kindness that has not yet arisen in you. Like some of the alms you have not done, some precepts you have not kept, or you have not practiced meditation or you have not attained the levels of meditation (jhāna) etc. ... You make a diligent effort to achieve diligent efforts to attain kindnesses that have not previously arisen. d. Diligent development of kindness already exists. To diligently develop existing wholesome deeds means continuing to practice existing virtuous deeds. It is always doing virtuous deeds there have been many times. So don't be satisfied or content with your meditation for an hour, a day, or during a ten-day, one-month course, etc., but continue to meditate, go back and forth, many times. then the meditation practice will develop well. In short, there are four types of diligence: the other is akusala, and the other is kusala. You must have a strong effort to prevent unwholesome unwholesome mental states from arising, and to diligently eliminate the unwholesome mental states that have arisen. You must also have strong diligence to generate wholesome cittas that have not yet arisen, and to develop those that have already arisen. Such diligent effort is not self-torture or austerity that exhaustes the body, but a vigorous effort to do good and avoid evil (good and evil), praised by the Buddha. Mindfulness Mindfulness is a mental state through which you can remember things. The characteristic of mindfulness is to sink deep into the object or be completely conscious of the object, unwavering, not superficially floating on the surface. The function of mindfulness is to remember, not to lose the subject, to always keep the subject within one's own observation. When you practice Vipassana you should always remember to note the subject or things that are happening in the present moment. The manifestation of mindfulness is direct to the subject, that is, face to face with the subject, guarding against falling into the void of mindfulness. Sometimes we call righteous thoughts or watchfulness. There are four basic or four foundations of Mindfulness: Body contemplation, mindfulness contemplation, mindfulness contemplation, dharma observation; or recite the body, recite feeling, mind, recite the Dharma. When you meditate you have to do all four of those observations. But not practice at the same time, just pay attention to the object appearing in the present and outstanding. SAMYAKSAMADHI( RIGHT CONCENTRATION ). When he was explaining about Right Samadhi, the Buddha explained about the four layers of meditation (Jhana). Thus, Chanh Dinh means the first, the second, the third, the fourth. When we hear the word Jhāna we often think of the layers of Righteousness (Rūpāvacara Jhāna). If you have studied Abhidhamma you will know the Path at the moment of Enlightenment is also Jhāna. You have Nhat Dao Tam, Nhi Dao Tam, Tam Dao Tam, Tu Dao Tam meditation. These four levels of mindfulness meditation are the four layers of Meditation, which can be practiced before Vipassana meditation or while doing Vipassana Meditation. As soon as you practice Vipassana, you can practice Meditation to reach all levels of Meditation, then practice Vipassana, then practice Meditation, etc., meditation after meditation. At the moment of Enlightenment, the Jhanas are the supramundane Jhanas. The Path Mind that arises at the moment of Enlightenment may belong to the most meditation, the second jhana, the tri-jhana, the four jhānas, etc. Thus, the four mundane levels of meditation can still be the supramundane tiers of meditation. The Buddha took the four layers of meditation to show Right Samadhi. Although the four levels of meditation belong to Meditation, these four levels of meditation can also form the basis of Vipassana Meditation. For those who choose to practice Meditation first and then switch to Vipassana, these levels of meditation can be chosen as the objects of Vipassana meditation, and thus the levels of Meditation are the basis of Vipassana Meditation. Insight. However, here should understand that: "Sat Na Dinh" also plays a similar role, meaning that Sat Na Dinh is also Chanh Dinh; because if there is no Na Dinh insight, there will be no Vipassana Meditation as well as no Enlightenment. Na-Jhana can be achieved when a student keeps his mind on the object for a short time, for a few moments, for example. When the student is able to keep his mind on the subject for longer, about five to ten minutes to half an hour, he will have temporary concentration. At that time he is rarely distracted, and even when he is distracted he can eliminate it immediately. In general, it is important to know about the layers of meditation: sensual pleasures and the levels of meditation contradict each other. Pleasure is an obstacle to the levels of meditation. When you want to reach the levels of meditation, you must stay away from sensual pleasures and diligently practice Meditation. Sexual pleasures are opposed to Concentration. Pleasure is also an obstacle to Vipassana Meditation as well. You should not mix Vipassana Meditation with sensual pleasures. When practicing Vipassana Meditation, the practice of being very pure means that you cannot mix Vipassana with anything that has to do with sensual pleasures. The eight factors of the Eightfold Path or the Noble Truth are the fourth noble of the four noble truths (the Four Noble Truths), leading to the cessation of defilements. When you practice Vipassana, you practice the eight limbs of the Eightfold Path, that is, you have already walked on the Path or on this path. In the Eightfold Path there are five positive factors: Right Understanding, Right Thought, Right Aspiration, Right Mindfulness, Right Concentration. These are called the positive chi because they are active while meditating. Without Right Effort or effort, the student cannot bring the mind to the object. Without mindfulness, the mind cannot touch the object. Without Right Samadhi, the mind cannot dwell (or be above) the object. Without Right Understanding the mind cannot penetrate the nature of things to see their true nature. Without Right Thought, or Right Direction, the student cannot focus his mind on the object. Right Aspiration or Right Thought focuses on the object. Chanh Tinh Tan supports the Chief Justice Center and other mental states. Mindfulness helps the mind to touch the object and go deep into it. Right concentration keeps the mind on the object for a longer time. Then Right Understanding helps the mind to see the object in a real way. As the meditation progresses well, these five limbs work in a positive and balanced manner. That is why they are called the "positive factors" (Caraca Magganga). The remaining three genera are Chanh Ngu, Chanh Nghiep, Chanh Mang. The three limbs of this precepts are almost complete when you meditate. Before meditating you keep the precepts. This means that you refrain from certain actions of body and speech. These three restraints may not be present while you are meditating, because they are present only when you are in a situation where it is possible to violate the precepts but you are restrained. When you are meditating, the precepts are enough. Thus, you can say that the eight elements of the Eightfold Path worked while you were meditating. These eight factors or eight factors have created the path of sila, samadhi and hue. Right Understanding, Right Thought (or Right Direction) belong to the Hue group. Chanh Speech, Chanh Karma, Chanh Mang belong to the group of Precepts. Chanh Tinh Tan, Righteous Mindfulness, and Chanh Dinh belong to the group of Samadhi. As we mentioned before, the Eightfold Path can belong to the Secular Secularity or the Supramundane Path. At the moment of Enlightenment, with Dao Tam, the Noble Eightfold Path is Super World. While we practice meditation, we apply the Eightfold Path , which is Secular Secularity. We have considered the Four Noble Truths or the Four Noble Truths in many details. You can read the book to learn more about the Eightfold Path and the Four Noble Truths. This is the basic part of Buddhism. The Four Noble Truths or the Four Noble Truths were discovered and taught by the Buddha for sentient beings. Of the Four Noble Truths or the Four Noble Truths, the Noble Truth or the Fourth Noble Truth, the Noble Truth is the truth we need to care about because the Noble Truth or the Noble Eightfold Path is the truth that goes to the end of suffering. Although the four truths are important, we must use the fourth or the Eightfold Path as a means of practice to observe the first (suffering), eliminate the second (craving), and realize the third truth (cessation or nirvana). In short, we must use the fourth truth or the Eightfold Path, headed by mindfulness, to contemplate the Bodhisattva or Matter and Mind to see them as impermanence, suffering, and selflessness (impermanence, Unexpected, Unnatural, or uncontrollable or controllable). a. Seeing that Matter and Mind are impermanent, Unsatisfactory Vow is to understand the first truth (Suffering, suffering must see clearly). b. Seeing the sorrows clearly, they no longer consider them important. Seeing that they are not worth it for us to be Tham Ai or cling to, and then completely destroy Tham Ai. This is the second truth: (The ultimate practice. Tham Ai must be rid of). c. Because seeing things arise and pass away, transient, unimportant, not worth the attachment, the mind then takes "the object that does not arise" (that is Nirvana) to focus the mind on or as the object. This is the third truth - (Cessation of the Noble Truth . Cessation or Nirvana must be realized. d. To attain the third truth, Cessation or Nirvana, we must practice the fourth truth (the Noble Truth) or the Eightfold Path. Take the Eightfold Path or the fourth truth as a means of practice to contemplate the first (suffering), eliminate the second (craving) truth, and realize the third (cessation or Nirvana) truth. So, the fourth base needs to be practiced, (the Noble Truth . Need to practice). May you, diligently practice the Eightfold Path, and attain the ultimate goal of Enlightenment of the Four Noble Truths (the Four Noble Truths) in this lifetime.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.10/5/2021.