Sutta No. 1 Mūlapariyāya Sutta According to the commentary on the Madhyamika, Papañcasudāni, the Buddha preached this discourse to 500 bhikkhus who were formerly Brahmins familiar with the Vedas. Therefore, the Root Sutra is a comparison of two doctrinal perspectives through 24 titles ranging from the Four Greats to Nirvana. The main purpose of the Buddha was to destroy the conceit that arose in their minds due to their knowledge and mastery of the Buddhadharma. At the beginning of the sutta, the Buddha said that he would preach on the Necessary Root Dharma Door, Sabbadhammamūlapariyāya, The Root of All Things. The subcommentary to the Madhyamika, Mūlapannāsa-Tīkā, explains the word "All": "All" (Sabba) is here used in the limited sense of being an individual: all of personality (sakkāyasabba). Means all dharmas (dhammas), included in the Five Aggregates. The supramundane states such as Path, Fruition, and Nirvana do not belong to the meaning of the word All here. Essentially Rooted means the special condition that maintains the continuity of the samsaric process. Mūlapannāsa-Tīkā further explains the phrase: "He does not understand" to refer to the minds of ordinary people polluted by three things: greed, wrong views, and conceit. The entire sutta is an analysis of the cognitive processes of four classes of people: ordinary people who have not heard the Dharma, learned people, arahants, and Tathagatas. An uneducated ordinary person is an ordinary person who does not study and achieve the Dharma of the Noble Ones. They are affected by many defilements and wrong views. I. The uneducated ordinary person (assutavā puthujjana - an untaught ordinary person) The uneducated ordinary person thinks that the earth element is the earth element (pathavim pathavito sañjānāti). According to the context, The sutra "perception of earth is earth" here means the wrong way of perceiving objects. The commentary explains that ordinary people cling to the convention "This is earth", and then impose that convention on objects, perceiving objects through a perversion of perception (saññāvipallāsa). . This term means to conceive of impermanence as permanent, suffering as bliss, non-self as being, and beautiful instead of impure. The cognitive process here is completely distorted by the heavy influence of impure tendencies (papañca), mainly greed (tanhā), conceit (māna) and wrong view (ditthi). This process is initially arranged according to four linguistic classifications: a) Interpersonality: it thinks of the earth element b) Concentration: it thinks of the self in the earth element. This leads to man c) Way of origin: it thinks of self as separate from earth element, leads to d) Department of the way: it thinks the earth element is ours, leading to greed. And finally: it rejoices in the earth element, obviously influenced by craving. This is the danger in the perception of ordinary people because, as the Buddha taught, craving is the source of suffering. The cognitive process is completely misled by the appearance of the Self or Self, "ego", (atta). This Self or Self is the image built on the imagination of the perceiver in relation to it and the object which is the object, which is perceived. In this sutta, the subject includes 24 titles as follows: 1. Pathavi (Earth): Earth, earth, element of spread. The physical bodies in solid form are all manifestations of the earth element. There are two types of earth elements, internal and external earth elements. Inside the body like: hair, hair, nails, teeth, skin, ... Outside the body like: piece of cake, chalk, stone, ... 2. Āpo (Water): Water element, water, element of combination. Water element is a form of matter in liquid form, there are also two types of water element in the body and in the outer body. 3. Tejo (Fire): Fire element, fire, element of preservation. This is the temperature factor of matter. 4. Vāyo (Air): Wind element, wind, element of movement. The four elements above blend together and form the basis of matter, they are known as the four elements of matter 5. Bhūta (Beings): Beings, to refer to beings under the heaven of the Four Elements. Heavenly King. 6. Deva (gods): The gods, the gods in the 6 heavens of the sex world: Four Great Heavenly Kings, Dao Loi, Da Ma, Tu Suat, Hoa Lac Thien, Tha Hoa Tu At. 7. Pajāpati (Pajāpati): Born Master, only for Ma Vuong, the King in heaven, Tha Hoa Self At 8. Brahmā (Brahmā): Brahma, the Brahmas in the heavens of the First Zen Realm 9. Ābhassara (the gods of Streaming Radiance): Quang Am Thien, the Brahmas in the heavens of the Second Zen Realm 10. Subhakinna (the gods of Refulgent Glory): Turning Pure Thien, the Brahmas in the heaven of the Three Meditations of Form Realm. 11. Vehapphala (the gods of Great Fruit): Quang Qua Thien, the Brahmas in the Heaven of the Four Meditations of the Realm 12. Abhibhū (Overlord): Victorious, the beings in the Heaven of Thoughtlessness. No-thought is the abode of sentient beings who have only physical form without the four mental factors: feeling, perception, volition, and consciousness. 13. Ākāsānañcāyatana (the base of infinite space): 14. Viññānañcāyatana (the base of infinite consciousness): 15. kiñcaññāyatana (the base of nothingness): 16. Nevasaññāsaññāyatana (the base) of neither-perception-nor-non-perception): Phi Phi Phi Phi Phi Phi Land. These are the four realms of the Formless Realm. In contrast to the Heaven of No Thought, the sentient beings in the Formless Heaven have only mind (4 mental elements) but no physical form. 17. Dittha (the seen): Department of ants, what is seen 18. Suta (the heard): Department of literature, what is heard 19. Muta (the sensed): Department of thoughts, what is smelled, tasted, touched touch 20. Viññāta (the cognized): Department of tri, what is thought. The four titles above are the object of perception (perception) 21. Ekatta (Unity): Identicality, the characteristic of the meditator who attained meditation, the mind settled on a certain subject 22. Nānatta (Diversity): False In particular, only for the meditator who does not achieve meditation, the mind does not stay on the subject 23. Sabba (All) All, these are all dharmas related to an individual, including 6 senses and 6 scenes: eye and sight colors, ears and sounds, noses and scents, tongues and tastes, body and touch, mind and phenomena (objects of thought). 24. Nibbāna (Nibbāna): Nirvana, here is told for the five types of Nirvana, including in the 62 wrong views told in the article Pham Vong (School of Business). It is the enjoyment of the five senses and the attainment of the four stages of meditation. The above are 24 titles that the Buddha presented in the opening paragraph of the sutta. The uneducated ordinary man perceives the remaining 23 headings as the earth element. This is a repetition. The commentary further explains that a person is said to have understood the earth element when he understands the earth element in three ways: a. ñātapariññā: (the full understanding of the known), clear understanding. Understanding the earth element in terms of their characteristics, functions, manifestations and proximate causes. b. tīranapariññā: (the full understanding by scrutinization), understanding through thorough observation. Understanding the earth element through the three common characteristics is impermanent, suffering and no-self c. pahānapariññā: (the full understanding of abandonment). Knowledge due to the cessation of craving for the earth element through the supreme path and fruition (Arahant) The uneducated ordinary person does not have this understanding, so the Buddha concludes that he does not understand the earth element and its remaining titles. again (apariññātam - he has not fully understood it). II. The disciple in higher training (Sekha) The disciple in higher training is those who have attained the first three levels of Sainthood: Tu Da Huong, Tu Da Ham and A Na Ham. They still have to practice further to achieve the ultimate goal of Arahantship. Therefore, the sutta describes them: "The learned bhikkhu, unattained in mind, lives longing for (patthayamāno - is still aspiring) the unsurpassed peace from the hindrances (anuttaram yogakkhemam - the supreme) security from bondage)". Longing is of two types: longing, craving for craving (tanhāpatthanā) and longing for the attainment of a wish (chandapatthanā). Here is the desire, the achievement of the good (wholesome). The sentence that a learned bhikkhu lives longingly means that he wishes to be freed from the hindrances. There are four types of yoga: 1- kāmāyoga (sensual desire): craving 2-bhavayoga (desire for existence): 3-ditthiyoga (wrong views): yoke 4- avijjāyoga (ignorance) : ignorance and hindrances Unlike the uneducated ordinary people who mistakenly perceive the earth elements, the sages, abhijānāti - directly known, know well with special wisdom. According to the commentary, he knows the earth element as it really is, that is, impermanent, suffering, and not-self. The footnote explains further. " he lived under the guidance of the masters, abiding in the Noble Path and the 10 Dharmas of the Noble Ones (see chapter 10 of the dharmas of the Sangīti Sutta, the Prajnaparamita in the School of Sutras). What should have been done (katakaranīyo - done what had to be done): unlike the learned sages who still have to practice diligently, the arhat has achieved the ideal of the holy life. They have no more to do to end suffering, so They are called Uneducated Saints. Here, the sub-commentary explains one more detail: The Noble One has completed four tasks for the Four Noble Truths, that is, the Truth of Suffering has been realized, the Noble Truth has been eliminated, and the Truth of Cessation has been realized. was attained and the Truth of the Way was practiced. laid down the burden (ohitabhāro - laid down the burden): there are three burdens which are the burden of sleeping aggregates, the burden of defilements and the burden of practice (abhisankhāra - kamma formations). Having achieved the ideal (anuppattasadattho - reached the true goal): that is the Arahantship. Having eradicated the fetters of being (parikkhīnabhavasamyojano - destroyed the fetters of being): there are 10 fetters, namely, self-view, doubt, precepts forbidding, craving, anger, craving for form, craving for formless, conceit, careless and ignorant. Called the fetters because these are the 10 ropes that bind beings to the cycle of samsara or the ropes that connect this life to the next. Right emancipation (sammadaññā vimutto - emancipated through final knowledge): Right wisdom means an Arahant with perfect wisdom who sees clearly the Aggregates, Foundations, Precepts, Truths or enlightenment "The practices are impermanent. usually", etc. There are two kinds of liberation: mind liberation (cittassa vimutti), the mind of the sage is liberated from all defilements; and Nibbāna (nibbānam adhimuttattā). The Arahant has thoroughly understood the above titles. Their understanding reached the point of perfection, full understanding - (See the book "Summary and Commentary of the Central Sutras, Volume I, Thich Nu Tri Hai). erroneously and did not rejoice in the dharmas. They understood the dhammas well (pariññātam - he has fully understood it). and pariññā is the knowledge peculiar to the Arahant, because it is the wisdom that arises from the destruction of all defilements. Han always correctly perceives the dharmas Due to two reasons: firstly because they know the dharmas, the second is because they have eradicated the three unwholesome roots from their roots. The passage explains: He has no desire, thanks to the desire to have been eliminated (khayā rāgassa vītarāgattā - he is free from lust through the destruction of lust); He has no anger, thanks to anger has been eliminated (khayā dosassa vītadosatta - he is free from hate through the destruction of hate); He has no delusion, because delusion has been eliminated (khayā mohassa vītamohattā - he is free from delusion through the destruction of delusion). The commentary explains this passage as follows: a. devoid of lust, by means of lust has been abandoned: having clearly seen the danger of lust, he abides in the subject of suffering and attains liberation through the dharma of Appanihitavimokkha - the deliverance of the wishless) b. there is no anger, because anger has been abandoned: having clearly seen the danger of anger, he abides in the subject of impermanence and attains liberation through the delivery of signless (animittavimokkha - the delivery of signless) c. There is no delusion, because delusion has been eliminated: after seeing clearly the danger of delusion, he abides in the subject of not-self and attains liberation through the deliverance of emptiness (suññatāvimokkha - the delivery of emptiness). ). Other explanations are: a. The saints can eliminate the desire for sex due to a clear understanding of Suffering (viparināmadukkha); eliminate anger through understanding Suffering (dukkha dukkha); eliminate delusion through understanding of Suffering (sankhāradukkha). b. the saints eliminate the three basic unwholesome due to the corresponding understanding of the desirable scene (itthārammana - a desirable object); object (anitthārammana - an undesirable object) and average object (majjhattarammana - a neutral object). c. The sage gets rid of the three roots of unwholesome by the cessation of the unwholesome inclinations that lie dormant towards pleasant feeling, painful feeling, and neither painful nor pleasurable feeling IV. Tathagata, Arahant, Fully Enlightened Buddha often used the word "Tathāgata" to address himself. Tathāgata has many meanings. One of those meanings is "Thus has come and gone". (See also chapter eight in the Anguttara Nikāya). An Arhat is one who is worthy of offerings. The Righteous One is the one who perfectly enlightens himself to the Truth (For the following two names, please see the book Thanh Tinh Dao, the Buddha's Recitation section, and Thich Nu Tri Hai's translation). The Buddha himself describes the process of his perception of the world around him. For all dharmas, The Buddha understood comprehensively and thoroughly, fully understood (pariññātantam - fully understood to the end). He understands the dharmas throughout, thoroughly, without limitation, without residue. Although there is no difference between the Buddha and the Great Disciples (the Unlearned Saints) in getting rid of the defilements caused by the Four Noble Paths, their wisdom is very different. Disciples attain Nirvana through insight-understanding of only one of the four elements, while in the realm of the Buddhas' wisdom there is not a single element of that element. cannot be seen, examined, observed, or perceived. At the end of the sutta, the Buddha presents the Truth: "Pleasure is the basis of suffering, arising from existence, and aging and death to sentient beings." The commentary explains this passage as follows: Pleasure (nandī - delight) is craving for the previous life, which brings suffering (dukkha - suffering) to the five aggregates in the present life. Beings (bhūta - beings) are the manifestation of the present life (kammabhava), the life that creates birth, old age and death in the future. Here bliss belongs to the past; birth, old age and death belong to the future; Suffering and existence belong to the present. The verse at the end is the exposition of the Doctrine of the Twelve Dependent Origination (paiiccasamuppāda - dependent origination). In a logical sequence, after knowing that the root of suffering is joy and craving, after realizing the Twelve Causes and Conditions, the Buddha eradicated all craving, abandoned all craving. for all dharmas. Finally, the Buddha was "true enlightenment unsurpassed Perfect Enlightenment". Although the Buddha gave such a detailed sermon, All 500 bhikkhus did not understand and were not happy with his teaching. But you have reduced your complacency and become more humble. Later, the Buddha continued to preach the Gotamaka Sutta, which is recorded in the Anguttara Nikāya, and saved them to attain arahantship with Analytical Wisdom. * * * When exposed to the external environment, the outside world, most of us form a thought pattern related to "me" and "mine". It is an illusion, a wrong view, the root of many afflictions. The main purpose of the Sutra of Necessary Root Dharma Gate is to help Buddhists have the right understanding and perception, in accordance with the Dharma. Sincerely wish all Buddhists to benefit from the first sutta of this collection of the Central Sutras.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.20/9/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.