The Practice of the Middle Way (Majjhimāpaṭipadā) .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The practice of the Middle Way (Majjhimāpaṭipadā) is a practice found only in Buddhism, completely non-Buddhist. In all of Zhuan Falun (Dhammacakkappavattanasutta 1 ) , the Buddha taught: The Two Low Dharmas (dve antā) - "O monks, there are two extreme measures belong to two boundary-home is that people should not be followed. How are these two laws? 1- First, the habitual enjoyment of pleasure in the five sensual pleasures due to the mind of craving in accordance with permanent views, is the lowly dharma of ordinary people in the world, not the sages, and does not bring any welfare benefits. 2- Second, often forcing oneself to practice self-mortification due to anger and having an annihilation view , belongs to the ascetic practice of pagans, not of the sages, and does not bring any welfare benefits. The Practice of the Middle Way (Majjhimāpaṭipadā) " Bhikkhus, without favoring the extremes of these two extremes of view, the Tathagata has followed the Middle Way practice, so he has realized the truth of the Four Noble Truths with the wisdom of the Transcendental Three Realms, causing the wisdom eye to develop. birth, the wisdom of meditation and wisdom of the Transcendental Three Realms arise, in order to silence all afflictions, to make transcendent wisdom through the truth of the Four Noble Truths, to attain the Noble Path - Sainthood and Nirvana. What, bhikkhus, is called the practice of the Middle Way, that the Tathagata has realized the truth of the Four Noble Truths (with the wisdom of the Super Three Realms), caused the wisdom eye to arise, the wisdom of meditation, the wisdom of the Super Three Realms, to arise, to silence all afflictions, to make wisdom transcendental through the truth of the Four Noble Truths, to attain the Noble Path - Sainthood and Nirvana. Monks, the practice of the Middle Way is the Noble Eightfold Path, which is the Noble Eightfold Path: 1 – Right View 2- Right Thought 3- Right Speech 4- Right Action 5- Right Livelihood 6- Right Effort 7- Right Mindfulness 8- Right Concentration Monks, by practicing the Middle Way, which is the Noble Eightfold Path, the Tathagata has realized the truth of the Four Noble Truths (with the wisdom of the Transcendental Three Realms), caused wisdom eye to arise, and wisdom. Transcendental wisdom meditation arises, in order to silence all afflictions, to make transcendent wisdom through the truth of the Four Noble Truths, to attain the Noble Path, the Holy Fruit, and Nirvana. In this sutta, the World-Honored One taught the practice of the Middle Way, which is the Noble Eightfold Path : Right View, Right Thought, Right Speech, Right Action , Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration ; These 8 righteous are 8 mental factors that are co-born at the same time in the Sacred Heart of the Path and the Sacred Heart of Fruit with the object of Nirvana. In the Heart of the Path, the Mind of the Fruit, there are 36 co-existing mental factors, in these 36 mental factors there are: - The intellectual property is called right view : Wisdom realizes the truth of the Four Noble Truths. - The mental factor that directs the mind (vitakka) is called right thought: Thinking out of the five sensual pleasures, thinking does not hurt oneself or others, thinking does not harm oneself or others. - Mind basis right speech called right speech: speech is rightly shun lying, away from the divisive say, away from the vulgar say, away from the useless to say. - Mind basis right action called right action: Action is now rightly shun the killing, theft shun, shun adultery. - Mind basis livelihood called right livelihood: Raising the true network, network deviant lifestyle away from evil. - The mental factor of effort is called right effort, that is: Efforts to prevent evil dharmas that have not yet arisen will not arise. - Efforts to destroy evil have been born. - Effort makes good dharmas that have not yet arisen. - Effort increases the kusala dhamma already born. - Heart Base concept called mindfulness: Mindfulness is a concept true self, life concepts, thoughts, mindfulness approach. One- pointedness of mind is called right concentration: True concentration, which is the concentration of the mind in the 5 stages of meditation, Super Three Realms , with Nirvana as an object. These 8 mental factors have these 8 main names along with 28 other mental factors that are co-born in the Sacred Heart of the Path - the Sacred Heart of Fruit, with the object of Nirvana. These 8 mental factors, especially, are only co-born in the Heart of the Holy Path and the Heart of the Fruit of the Super Three Realms mind only. Apart from the mind of the Super Three Realms, these 8 mental factors never coexist in the world of sensuality, form-consciousness, and no-form mind, because the three mental factors are restrained: Right speech, right action, and right livelihood each This citta is separately co-born with the great kusala citta, but not with the rupa citta and the formless citta. Therefore, the Noble Eightfold Path is not co-born at the same time in the mind of the three realms. The practice of the Middle Way is that of the Noble Eightfold Path, which is a combination of the eight righteous beings with the Sacred Heart of the Way and the Heart of the Fruit with Nirvana as an object; The practice of the Eightfold Path in the Sacred Heart of the Way and the Mind of the Fruits, is not the practice of starting to practice, nor is it the practice that is being practiced, but the practice that has been practiced, and has completed the four duties. The Noble Truth is the attainment of dharma (paṭivedha), the result of practice (paṭipatti). Thus, the practice of this Middle Way (the practice of the Noble Eightfold Path is at the end stage). So what is the first stage of the practice of the Middle Way or the practice of the Eightfold Path? The practice of the Middle Way has two stages: 1- The first stage of the practice of the Middle Way is the practice of the Four Foundations of Mindfulness : Mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of the Dharma . These Four Foundations of Mindfulness are mindfulness in the Noble Eightfold Path. Thus, the first stage of the practice of the Middle Way or the practice of the Eightfold Path is that the practitioner begins to practice according to mindfulness : mindfulness of the body, mindfulness of feelings, mindfulness of the mind, mindfulness of the Dharma ; Body, feeling, mind, and dharma are the objects of mindfulness and belong to the dharma in the three worlds . 2. The final phase of the practice of the Middle Path is the practice of the eightfold full 8 district: Right view, right thought, right speech, right action, right livelihood, right effort, mindfulness, right concentration copper students together At the same time, with the Heart of the Path and the Mind of the Fruit, there is the object of Nirvana, belonging to the Supra-Three Realms dharma . Practice of the Four Foundations of Mindfulness – Practice of Wisdom Meditation The practice of the Four Foundations of Mindfulness has the body object belonging to rupa, feeling to nama, mind to nama, dhamma to rupa - nama-dhamma . Practitioners practice the Four Foundations of Mindfulness with objects of body, feeling, mind, and dharma leading to the realization of the truth of the Four Noble Truths, the attainment of the Four Noble Truths, the Four Noble Truths, and Nirvana. And the meditator who practices insight meditation with material objects , nama- dhammas also leads to the realization of the truth of the Four Noble Truths, the attainment of the Four Noble Truths, the Four Noble Truths, and Nirvana. Thus, the practice of the Four Foundations of Mindfulness and the practice of insight meditation have the same object and result, only the names of the two practices are different. What is wrong with the practice of the Middle Way? In fact, all objects of body, feeling, mind, dharma or nama and rupa in the three realms are the Truth of Suffering, a dharma that should be known all the same, no more and no less. But there are some practitioners do not understand the truth of this sole truth of suffering, should like object nama, rupa this ; do not like the object of nomenclature, the other dharma ; mind does not know the middle in all objects nama, rupa. Therefore, they practice insight meditation when there is greed, contentment in this object of nama, materiality; sometimes there is aversion, displeasure in the object of nama, rupa. Thus, the practitioner of the Four Foundations of Mindfulness or the practice of insight meditation is inclined to two extremes: the mind of greed (satisfaction) and the mind of anger (dissatisfaction) , so the practitioner practices the Four Foundations of Mindfulness or practice. Zen wisdom is not in accordance with the practice of the Middle Way. Indeed, when the mind of greed or hatred arises, there is always the mental factor of delusion (ignorance) associated with it, covering the true nature of nama and rupa, so it is impossible to realize the truth of the Four. Holy Emperor. Eg: The meditator who is practicing insight meditation has the object of 4 positions: walking , standing, sitting, lying down. When sitting, having sitting form is the sitting posture, the sitting posture is the object of insight meditation. If the meditator likes the sitting rupa, then the citta (satisfaction with that sitting rupa object) arises, there is bound to be the co-existent cetasika of delusion overshadowing the true nature of sitting rupa, belonging to that rupa . Once distraction arises ( thinking of other things ) one must let go of the sitting rupa object. If one does not like distractions, the dosa (dissatisfied audience distraction did) arise, certainly concomitants si contract covers students cover the true nature of distraction, nomenclature that. Therefore, the meditator of insight meditation cannot destroy greed ( satisfaction ) and anger ( dissatisfaction ) along with delusion in that nama and rupa. Thus, the practitioner who practices the Four Foundations of Mindfulness or practices insight meditation is not in accordance with the Middle Way practice, because it is prone to two extreme dharmas: the mind of greed ( satisfaction ) and the mind of anger ( dissatisfaction ) in nama, color law. How to act according to the practice of the Middle Way? Practitioners of insight meditation have four positions: walking, standing, sitting, and lying down as the object of insight meditation practice. In fact, all mental and physical phenomena in the three worlds are the Truth of Suffering, a dharma that should be known all the same, no more, no less. There are some practitioners who understand the truth of this Truth of Suffering, so they do not attach importance to this object of nama and rupa; also do not underestimate the object of nama, the other, the mind knows the middle in all objects of nama, materiality; so, when they practice nāma dhamma insight meditation , any rupa prevents greed ( satisfaction ) and aversion ( dissatisfaction ) and delusion (ignorance) from taking refuge in the object. nomenclature, rupa then, and do not give refuge to the subject of mindfulness, wisdom, discernment, clearly seeing and knowing that object. Thus, meditative wisdom arises, clearly seeing and knowing the true nature of that mentality and materiality, and at the same time destroying the mind of greed ( satisfaction ) and aversion ( dissatisfaction ) along with delusion in the object. the symbol of that name and form. Practitioners practice insight meditation in the first stage strictly according to the Middle Way practice, because they are not inclined to the two extreme dharmas: the mind of greed ( satisfaction ) and the mind of anger ( dissatisfaction ) leading to the generation of clear meditative wisdom. , know the true nature of nama dharma, of material dharma according to the truth True meaning of dharma; clearly see, know the birth and death of nama, of rupa; clearly see, clearly know the state of impermanence, the state of suffering, the state of no-self of nama dhammas, of rupa dhammas, leading to the realization of the truth of the Four Noble Truths, the attainment of the Noble Path - Sainthood and Nirvana, to the final stage of the practice of the Middle Way. Eg: The meditator who is practicing insight meditation has the object of 4 positions: walking , standing, sitting, lying down. When sitting, having sitting form is the sitting posture, the sitting posture is the object of wisdom meditation; A meditator with mindfulness, wisdom, awareness , and intuition right in the sitting posture, sitting posture belongs to rupa arising from the mind, called sitting rupa. The meditator does not attach importance to sitting rupa, so greed ( satisfaction ) and delusion cannot rely on sitting rupa . At that time, the meditator with mindfulness and discerning wisdom is co-born in the pure great wholesome mind with the object of sitting posture and sitting posture belonging to rupa. If there is distraction arising ( thinking of other things ) to let go of the sitting rupa object; Practitioners do not take lightly the mind, so the mind of anger ( dissatisfaction ) and the mind of delusion cannot rely on the place of distraction (nomenclature) . Therefore, mindfulness, discerning wisdom clearly see, clearly know that the object of distraction (which has just ceased) belongs to nama. Thus, even though the object changes from sitting rupa passing away, releasing the mind to arise , but mindfulness, discerning wisdom remains unchanged, because the wise practitioner understands that all nama-dhammas, all rupa-dhammas have true nature, arise and pass away, have three general states: the state of impermanence, the state of Suffering, the state of no-self, all have the ability to lead to the realization of the truth of the Four Noble Truths, the attainment of the Noble Path - Sainthood and Nirvana, the cessation of all afflictions and all cravings. Through such understanding, when the meditator practices the first stage insight meditation in accordance with the Middle Way practice, because he is not inclined to the two extreme dharmas, he will destroy the mind of greed ( satisfaction ) in sitting rupa. , and destroy the mind of anger ( dissatisfaction ) in the mind (nomenclature), and at the same time destroy delusion in nama dharma, rupa dhamma. Therefore, the wisdom of meditation arises to see clearly, to know the true nature of nama dharma, material dharma according to the truth True meaning dharma; clearly see, know the birth and death of nama, material law; clearly see, clearly know the state of impermanence, the state of suffering, the state of no-self of nama, rupa, leading to the final stage of the practice of the Middle Way, to realize the truth of the Four Noble Truths, to attain the Noble Path - Sainthood and Nirvana. Practicing Precepts - Concentration - Wisdom The practice of precepts - concentration - wisdom has 2 types: 1- Dharma practice precepts - concentration - wisdom in the three worlds. 2- Dharma practice precepts - concentration - wisdom in the Super Three Realms. 1- How to practice precepts - concentration - wisdom in the three worlds? When the practitioner practices precepts - concentration - wisdom in the three worlds, he must practice in the sequence: precepts - concentration - wisdom practice. * The precepts of the first part need to be practiced first, which is to compose a good mind to keep the body and speech without breaking the precepts, to make the body and speech pure, unpolluted by defilements, to serve as a foundation. foundation for meditation practice. * The practice of concentration belongs to the middle part, which is the practice of meditation (after the practice of precepts), capable of attaining the formless and immaterial jhānas, and can also serve as the foundation for the practice of wisdom meditation. Concentration (samādhi) is of three types: – Access concentration (upacārasamādhi): Concentrating on a single meditation subject to the stage of arising in loving-kindness uggahanimitta: The same gross object turns into paṭibhā-ganimitta: The subtle and clear object. - An on (appanasamadhi): Centering in a single heading meditation object patibhaganimitta: Object subtle clarity of mind, capable of attaining the rank organic color meditation. These two types of concentration belong to the practice of meditation, capable of serving as the basis for the practice of insight meditation. – The moment of concentration (khaṇikasamādhi): Concentrating in the object of each mental or physical dhamma for a short time depending on its causes and conditions. This concentration-moment belongs to the practice of insight meditation. * The practice of wisdom belongs to the last part, which is the practice of meditation (after the practice of concentration). Property meditation is likely to lead to the realization of truth the Four Noble Truths, attained 4 Noble, 4 St Fruit and Nirvana. But there are also special cases where meditators practice insight meditation first, meditate later or practice meditation and insight meditation both go hand in hand . 2- How is the practice of precepts - concentration - wisdom in the Super Three Realms? Practicing the Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, the combination of the 8 Right Contemplations with the 4 Hearts of the Noble Path and the 4 Minds of the Holy Fruits have opposites. statue of Nirvana, belonging to the Super Three Realms of Dharma. In this Noble Eightfold Path, there are precepts - concentration - wisdom as follows: - Right, right thinking belongs to part the practice of wisdom. - Right speech, right action, right livelihood belong to part the practice of gender. - Right effort, mindfulness, right concentration belong part practice provisions. The practice of the Eightfold Path in Super trailokya This arrangement of right to the top, because it plays a key role in the realization of the truth of the Four Noble Truths, the Noble Eightfold attained - St. fruits and objects Nirvana. Right view that underlying support for right thinking, right thinking support for right speech; right speech support for right career; right livelihood support for right livelihood, right effort support for the right effort, right effort support for mindfulness, mindfulness support for concentration, that is The 8 mental factors are co-born, co-extinct, have the same object of Nirvana, have the same birthplace with the 4 Sacred Hearts of the Path, with the 4 Sacred Fruits of the mind of the Super Three Realms , and at the same time neither before nor after, belong to the dharma city (paṭivedhadhamma). Eg: A medicine ladder consists of 8 medicines, of which there is a main medicine to treat the disease, and 7 auxiliary drugs. When putting 8 herbs into the super, pour 3 more cups of medicinal decoction down to 8 cm. In this 8-centimeter medicine cup, there is the main medicine mixed with the other 7 auxiliary herbs. When taking medicine, at the same time, it is impossible to distinguish which taste is first, what is later, the Eightfold Path has three parts: Practice wisdom, practice precepts, and practice concentration are born with the mind of the Super Three Realms . and at the same time not before, not after. In short, the path to complete liberation from suffering is the practice of the Middle Way with two stages: * The first stage : Practice the practice of the Four Foundations of Mindfulness or the practice of wisdom meditation . * The final stage : The practice of the Noble Eightfold Path combines all 8 of the 4 Sacred Hearts and 4 of the Holy Fruits with the object of Nirvana, becoming an Arahant, passing away Nirvana, liberated from suffering, and reborn in the next life; It is truly liberating from suffering . The Truth of Suffering - The End of Suffering In Buddhism, suffering is the truth that exists in clinging to these five aggregates called the Truth of Suffering. The cessation of suffering is the truth of Nirvana, the cessation of suffering, called the cessation of suffering . The Truth of Suffering is clinging to the five aggregates, which is the Dharma that should be known ; The cessation of suffering is Nirvana, the cessation of the cause of suffering, is the Dharma that should be realized . Quoting the conversation between the Taoist Jumbukhādaka and Venerable Sāriputta in the Kimatthiyasutta 1 passage as follows: Once, the Venerable Sāriputta was staying in the village of Nālakagāmaka in the country of Magadha. At that time the ascetic Jumbukhādaka came to visit the Venerable Venerable Sāriputta and asked: – “Kimatthiyaṃ āvuso Sāriputta samaṇe Gotame brahmacariyaṃ vussati?” – “Venerable Venerable Sariputta, how do you benefit from the practice of the holy life in the Samon Gotama? White Lord" . Venerable Sariputta replied that: - Dukkhassa kho āvuso pariññatthaṃ Bhavagati brahmacariyaṃ vussati . " Dear Taoist, ordained as a holy man in the Blessed One in order to know the Truth of Suffering. - Venerable Sariputta, how is the practice to know the Truth of Suffering? White Sir . " Dear Taoist, the practice to know the Truth of Suffering is the practice of the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration . Hey dear Taoist! Only with the practice of the eightfold this district 8 new enough to know hard to stop " . The Taoist Jumbukhādaka praised and extolled the noble practice of the Noble Eightfold Path in order to know the Truth of Suffering. * In another sutta, the Nibbānapañhāsutta 2, the Taoist Jumbukhādaka asked the Venerable Sariputta that: - "Reverend Sir Sariputta, how called Nirvana? White Sir. " Dear Taoist, the cessation of craving, the cessation of anger, the cessation of delusion is called Nirvana. - Dear Venerable Sāriputta, how is the practice to realize Nirvana? White Sir. " Dear Taoist, the practice to realize Nirvana, the cessation of craving, the cessation of anger, and the cessation of delusion is the practice of the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Righteousness. life, right effort, right mindfulness, and right concentration. Only with the practice of the eightfold this district 8 new full realization of Nibbana alone " . The Taoist Jumbukhādaka praised and extolled the noble practice of the Noble Eightfold Path to realize Nirvana, the cessation of suffering. * Once, the Blessed One was staying at the Kutāgāra lecture hall in the great forest near the city of Vesāli. At that time the Venerable Anuradha came to pay homage to the Blessed One, sat in a proper place, and the Blessed One preached on the dharma of the five aggregates as impermanence and suffering, one should not cling to that dharma as mine, as me. is my self. The Blessed One asked each aggregate, and Venerable Anuradha answered each of them correctly. Therefore, the Blessed One praised and affirmed that: “Sādhu! Sdhu! Anurādha pubbe cā'haṃ Anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhaṃ 1 ”. “How good! Rather good! Anuradha , This Anuradha, prior to now, Tathāgatas regulatory Noble Truth taught theory and cleans hard to stop " . Through the above passage, the Buddha mentioned two main dharmas, the Noble Truth of Suffering and the Cessation of Suffering, in the Four Noble Truths. The Noble Truth of Suffering is clinging to the five aggregates, the dharma that the Holy One has a duty to know, has already known it, has completed the task of knowing the Noble Truth of Suffering. The Noble Truth of the Cessation of Suffering is Nirvana, the dharma that the Noble Ones are supposed to realize, have already realized, and have completed the task of realizing the Cessation of Suffering Saints. Craving is the cause of the Noble Truth of Suffering, which can only be eradicated when the Noble One has completed the task of knowing the Noble Truth of Suffering and has completed the task of realizing the Cessation of Suffering. A sage who has known the Noble Truth of Suffering, has destroyed the Noble Truth of Human Life, has realized the Cessation of Suffering, has certainly completed the task of practicing the Dharma of the Cessation of Suffering. The Noble One has completed all the tasks of the Four Noble Truths at the same time, neither before nor after. Practitioners practice wisdom meditation, when arising wisdom meditation wisdom see clearly, know clearly nama dharma, rupa is the Truth of Suffering; clearly see, know the birth and death of nama, of rupa; clearly see, know the state of impermanence, the state of suffering, the state of no-self of nama, of materiality, of the five aggregates; generates the wisdom of meditative wisdom of boredom in the five aggregates (nibbidānupassanāñāṇa), followed by the meditative wisdom of wishing to be liberated from the five aggregates, all mental and physical phenomena in the three worlds, leading to the realization of the truth of the Four Noble Truths. attaining the 4 Noble Paths, the 4 Noble Fruits and Nirvana, cutting off all afflictions, all cravings, becoming an Arahant, will annihilate Nirvana, end birth and death in the three worlds and four species. Thus, when the meditative wisdom knows suffering in the five aggregates, nama dhammas, and rupa dhammas, the meditative wisdom will tire of the five aggregates and hope to be freed of suffering from these five aggregates, nama dhammas, and rupa dhammas. On the contrary, if one is absorbed in the five aggregates, nama, and rupa, one is immersed in the five aggregates, not liberated from suffering from the five aggregates. As in the Abhinandasutta Sutta 2. Suffering – Liberation of Suffering Once, the Blessed One was staying at the Jetavana temple near the city of Sāvatthi, teaching that: - "O monks, who delights in the aggregate of form, he delights in the suffering of the aggregate of form. One who indulges in the suffering of the aggregate of form, the Tathagata calls him, cannot be liberated from the suffering of the aggregate of form. - One who indulges in the aggregate of feeling, one indulges in the suffering of the aggregate of feeling. One who indulges in the suffering of the aggregate of feeling, the Tathagata calls him, cannot be liberated from suffering from the aggregate of feeling. - One who indulges in the aggregate of perception, one indulges in the suffering of the aggregate of perception. One who indulges in the suffering of the aggregate of perception, the Tathagata calls him, cannot be liberated from the aggregate of suffering from the aggregate of perception. - One who indulges in the aggregates of formations, one indulges in the suffering of the aggregates. One who indulges in the suffering of the aggregates of formations, the Tathagata calls him, cannot be liberated from suffering from the aggregates of formations. - One who indulges in the aggregate of consciousness, one indulges in the suffering of the aggregate of consciousness. One who indulges in the suffering of the aggregate of consciousness, the Tathagata calls him, cannot be liberated from the suffering of the aggregate of consciousness. " Bhikkhus, a person who is not enamored (bored) in the aggregate of form is not infatuated with (bored) in the suffering of the aggregate of form. Those who are not absorbed (bored) in the suffering of the aggregates of form, the Tathagata calls him, can be liberated from suffering from the aggregates of form. - One who is not infatuated (bored) in the aggregate of feeling, he is not infatuated (bored) in the suffering of the aggregate of feeling. One who is not absorbed (boring) in the suffering of the aggregate of feeling, the Tathagata calls him, is able to liberate suffering from the aggregate of feeling. - One who is not infatuated (bored) in the aggregate of perception, he is not infatuated (bored) in the suffering of the aggregate of perception. Whoever is not absorbed in the suffering of the aggregate of perception, the Tathagata calls him, is able to liberate suffering from the aggregate of perception. - One who is not infatuated (bored) in the aggregates, he is not infatuated (bored) in the suffering of the aggregates. Whoever is not absorbed in the suffering of the aggregates of formations, the Tathagata calls him, is able to liberate suffering from the aggregates of formations. - One who is not infatuated (bored) in the aggregate of consciousness, one is not infatuated (bored) in the suffering of the aggregate of consciousness. He who is not absorbed (boring) in the suffering of the aggregate of consciousness, the Tathagata calls him, is able to liberate suffering from the aggregate of consciousness.” The Buddha taught: In short, clinging to the five aggregates is the truth of suffering, one who indulges in any aggregate is infatuated with the suffering of that aggregate. Thus, paññācetasika is part of the aggregate of formations, and the meditator generates a mind of joy and contentment in his acquired wisdom, that is, a mind of joy and contentment in the suffering of that aggregate of formations . So the Buddha taught: Ñāṇamattāya 1 (Wisdom is only to know the true nature of things only) . This wisdom also has the common state of impermanence, suffering, and non-self, in the end there is only the Truth of Suffering, let alone other dharmas. (certainly only the Truth of Suffering) Therefore, the Buddha taught not to be infatuated, so bored in the five aggregates, only to hope to be freed from the suffering of the five aggregates. The Five Aggregates (Pañcakkhandha) The Five Aggregates means five different components that co-exist and die together. The five aggregates are of two types: 1- The five aggregates ( pañcakkhandha ) have factors in the four True Meanings (Paramatthadhamma): Mind, mental factors , matter and Nirvana are as follows: - The material aggregates have the dharmas of 28 material dharmas . – The life aggregate has the dharma of the citta that is associated with 89 or 121 consciousnesses. - The perception aggregates have dharmas which are mental factors associated with 89 or 121 consciousnesses. – The dhamma aggregates are the mental formations (without the cetasikas of feeling and the cetasikas of perception) co- existing with 89 or 121 consciousnesses. – Consciousness aggregates have the dharma of 89 or 121 consciousnesses . Nirvana does not belong to any aggregate, called khandhavimutta (outside 5 aggregates). Because Nirvana has the following properties: * Nirvana is an unconditioned dharma ( asaṅkhatadhamma ) that is not constituted by the four causes of karma, mind, weather and food . * Nirvana is a dharma that is neither born nor destroyed. * Nirvana is a dharma without 3 times (past, present, and future) called kālavimutta. * Nirvana is an external object called bahiddhā. * Nirvana is the subtle object called sukhuma. * Nirvana is the noble object called paṇita. * Nirvana is a distant object called dūra, etc... Those are the specific properties of Nirvana, so they do not belong to any aggregate. 2- Clinging to the five aggregates or clinging to the five aggregates ( pañcupādānakkhandha ) is the object of clinging to craving and wrong view , there are factors in the 4 True Meanings as follows: - Clinging to the aggregate of form is clinging to the aggregate of form which has 28 material dharmas. - Clinging aggregate is clinging in aggregate with detailed measures are concomitants life contract with 81 students trailokya Center (no 8 or 40 trailokya Super Center). - Clinging to the aggregate of perception is clinging to the aggregate of perception, whose dharma is the consciousness of perception co- existing with the 81 minds of the three worlds. - Clinging to the aggregates is clinging to the aggregates with the dharma factor of 50 mental factors (without the mind of feeling and the mind of perception) co- existing with the 81 consciousness of the three worlds. - Clinging to the aggregate of consciousness is clinging to the aggregate of consciousness whose dharma is all 81 minds of the three worlds. Consciousness and cetasikas arise and pass away continuously from life to life, from beginningless life to this present life. If sentient beings still have the darkness of ignorance that covers the truth of the Four Noble Truths: If craving is like a rope tied around the neck, leading to the six gratifying objects that make it enthralling, birth and death will continue forever. incommon. Each time only one mind ( Citta ) students, in each center to make sure there is some mental states ( cetasika ) respectively co born with a heart that, and kill with the mind that, as an object, as a refuge due to arise . The consciousness that arises is the aggregate of consciousness , in that mind there are certainly a number of corresponding mental factors that arise: * The life-span is the aggregate of life . * The mind is thought to be aggregated . * Mind basis also the co-born is volitional . Thus, each citta-born has four aggregates. For all sentient beings in the 11 sensual realms and the 15 form realms (except the imaginary realm), the co-born mind and mental states need to rely on one of the six birthplaces (vatthu) to arise, this birthplace. is the aggregate of color . For example: Eye consciousness arises, there are 7 mental factors associated with eye consciousness; relying on the eye- faculty ( cakkhuvatthu ) to arise, analyzed according to the five aggregates as follows: - Eye consciousness belongs to the aggregate of consciousness . - Feeling- consciousness is co-born with the eye-consciousness-consciousness that belongs to the aggregate of feeling . - Consciousness of perception is co-existed with eye-consciousness, which belongs to the aggregate of perception . - The remaining 5 mental factors are the cetasikas of contact, the cetasikas of volition, the cittas of one-pointedness, the cetasikas of life, and the cetasikas of mental formations belonging to the aggregate of formations . - The eye- sense of materiality ( cakkhuvatthu ) belongs to the aggregate of form . The citta has 89 or 121 cittas and the cetasika has 52 cetasikas. Among those cittas and mental factors, 10 consciousness consciousness ( 2 eye-consciousness consciousness + 2 atria-consciousness mind + ratio-consciousness mind + 2 tongue-consciousness-consciousness + 2 body-consciousness-consciousness ) has the least number of mental factors, only 7 cetasikas co- exist with each other. 10 mind that; and two great kusala cittas along with joy and wisdom , have the highest number of co-existing mental states, and there are 38 co- existing cittas with those 2 cittas. Each mind and mental factors co-born means that the four mental aggregates ( the aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness ) are co-born; the mind and the center of the same cessation also means the four mental aggregates of the same cessation; Mind and mental factors cannot be separated, which means that the four mental aggregates cannot be separated. Mind and citta arise and pass away very quickly. In the Commentary on the Same Kind of Sutra, it is taught: With just one snap of a fingernail, mind + mind will arise and then die 1,000 billion times 1 . For sentient beings in the 11 sensual realms and brahma in the 15 form worlds (except in the realm of Non-perception), if the mind relies on vatthurūpa: Whatever rupa-base arises, then that rupa-base together with other rupa-dhammas is color aggregates . The five aggregates depend on each other to survive in each life. Mind and mental factors , the four mental aggregates , arise and pass away, constantly changing from life to life, if sentient beings are still born and reborn in the three worlds and four species, while the material aggregates also arise and pass away, continuously ceaseless, but only with a certain limit in each life. The beginning of each life counts from rebirth ( paṭisandhi ) and the final limit of each life is death ( cuti ) (death). From innumerable previous lives related to the next by citta and mental factors , the four mental aggregates arise and pass away continuously from one life to the next, without regard to the material aggregates of each life. For example: Buddha Gotama's previous life was a Bodhisattva who was born as a king, had a birth as a king elephant, a bird, etc., depending on the power of good karma, bad karma for rebirth results. Regardless of the lifetime, the Bodhisattva continues to create all the perfections in order to attain the Buddha of Perfect Enlightenment. Me and Mine (Atta and Attaniya) 1- Atta : Self , I am due to wrong view, wrong grasping from material law, for me; from the nomenclature is ta; from the five aggregates for self, called wrong view of self- grasping ( attadiṭṭhi ) or wrong view of self- grasping ( attānudiṭṭhi ). When there is a wrong view of self-grasping, one also clings to people, sentient beings, etc. According to the truth of True Meaning (Paramatthasacca), it is not me , not people , not any sentient beings , or anything, only nama 2, rupa . Buddha taught: “ Sabbe dhammā anatta: All dharmas are selfless.” Dhammā: The dharmas include the conditioned and the unconditioned . France is compounded ( saṅkhatadhamma ) that is the mind, the mind ; Rupa dharmas are dharmas composed by four causes: Karma , mind, weather and food are all non-self dharmas . The unconditioned dharma ( asaṅkhatadhamma ) is Nirvana and the Law of Constitution , which is not composed of four causes: Karma, mind, weather, and food, all of which are not-self dharmas . Attadiṭṭhi (Attadiṭṭhi) According to the wrong view of self-grasping that: Rupa is me, nama is me. The reason is called ego (I), because the mind is wrong to rely on material that, nomenclature that we found wrong, wrong to accept the fall (I). But in fact, the self (self) is completely unreal, only the wrong view of the self is real , the wrong view of the self is wrong, wrongly grasped from the form, from the name, from the five words. aggregate is the self, is me. Example: A person walking on the street at night without lights, sees a zigzag rope lying in the middle of the road, then sees it wrong, and mistakenly assumes that it is a poisonous snake. In fact, there is no poisonous snake, but only wrong perception, wrong attachment from that zigzag string to be a poisonous snake. 1- Wrong view takes refuge in the form of self-grasping - When the body going or the form going belongs to the rupa is not-self, then the wrong view of the mind clinging to the self depends on that form, but seeing it wrong, wrongly grasping that we are going. According to the real truth, there is only the gait, the posture of walking, the whole body moving, the walking is called form walking . If the wrong view of self- grasping doesn't rely on that form to go , then there is no wrong seeing, wrong grasping is that we go. Similarly: - When the standing body or standing form belongs to the rupa that is not-self, the wrong view of self- grasping depends on that standing form , and sees it wrongly, and mistakenly assumes that I am standing. According to the real truth, dharma has only a standing posture, standing posture with the whole body standing still is called standing form only. If the wrong view of self- grasping does not rely on standing form , then there is no wrong seeing, wrong grasping that we are standing. - When the sitting body or sitting rupa belongs to the rupa dhamma as non-self, then the wrong view of self- grasping mind relies on that sitting rupa , but sees it wrongly, and mistakenly assumes that I am sitting. According to the real truth, only the sitting posture, the sitting posture, the whole body sitting still is called sitting form only. If the wrong view of the self- grasping mind does not rely on that sitting form , then there is no wrong seeing or wrong grasping that we are sitting. - When the lying body or lying form belongs to the rupa which is not-self, the wrong view of self- grasping depends on the lying-form , but sees it wrongly, and mistakenly assumes that I lie down. According to the real truth, only the lying posture, lying posture, the whole body lying still is called lying form only. If the wrong view of self- grasping does not depend on the lying form , then there is no wrong seeing, wrong grasping that I lie down, etc. Thus, when there is a wrong view of self- grasping by any form of dharma, then clinging to that rupa is considered to be me. 2- Wrong view takes refuge in the name of self-grasping - When consciousness mind seeing sharp ceiling shape, label consciousness belongs nomenclature is selfless, called the list one can see, the mind wrong according ego to rely on the list see him, but find wrong, accepted mistaken for is seen . If the wrong view of self- grasping doesn't rely on that name-seeing , then there is no wrong seeing, wrong grasping is that we see. - When the ear-consciousness mind hears sounds , sounds, and the ear-consciousness's mind belongs to nama-dhamma as non-self, which is called name-hearing, then the wrong view of self- grasping mind depends on that name-hearing , but sees it wrongly, and mistakenly assumes it to be. we listen. If the wrong view of self- grasping does not depend on the name and hearing , then there is no wrong seeing, wrong grasping is that we hear. - When the nun- consciousness smells the scents , smells, and smells, the consciousness-consciousness belongs to nama-dhamma which is not-self, called name-smell, then the wrong view of self- grasping mind depends on that name-smelling , but perceives wrongly, wrongly grasps for it. that we smell. If the wrong view of self-grasping does not depend on that name and smell , then there is no wrong seeing, wrong grasping is that we smell. - When the mind-consciousness tastes the taste of objects , tastes, and the real- consciousness, the mind-consciousness that belongs to nama-dhamma is not-self, called name-taste, then the wrong view of self- grasping mind depends on that name-taste and sees it wrong. that we tasted . If the wrong view of self-grasping does not depend on that taste , then there is no wrong seeing, wrong grasping is that we taste. - When the body consciousness tactile to touch the ceiling, hard-soft, hot and cold ..., body consciousness belongs nomenclature is selfless, called list tactile, the center wrong according ego to rely on the list touch him, but see wrong, wrongly accept that we touch , we feel hard, soft, hot and cold . If the wrong view of self- grasping does not rely on that name-touch , then there is no wrong seeing, wrong grasping is that we are tactile, we have hard, soft, hot and cold sensations. - When the mind consciousness knows dharma objects including the object of True Meaning and the object of Legal Regulation: * When the mind's consciousness knows the object of True Meaning, that is, the mentality of naming and rupa is not-self, the wrong view of the mind following self- grasping depends on that name-and-form, but sees it wrongly, and mistakenly assumes that we know the name. That dharma, we know that dharma. If the wrong view of the self- grasping mind does not rely on that nama dhamma, that rupa dhamma, then it won't be wrong to think that we know that nama dhamma, we know that rupa dhamma. * When the mind's consciousness knows the object of dharma regulation is the non-self dharma: Languages ​​such as Vietnamese, English, French, etc., this subject, that profession, etc., then the wrong view of self-grasping depends on language. language does that see false acceptance mistaken for is known in Vietnamese, English, French, ... I know this course, we know that career there, ... If our mind is under the ego not to rely on objects Finished statutory Then, there is no mistake that we know Vietnamese, English, French, etc., we know this subject, we know that profession, etc. In fact, when there is a wrong view of self-grasping , one can at any time accept this or that dharma as one's self. Therefore, the so-called self (self) is completely unreal; If there is a real self , then which of these so-called self is the real self? In fact, according to the truth all the measures without us (down) the truth. Therefore, all dharmas are non-self dharmas. 3- Wrong views take refuge in the five aggregates of self-grasping * 20 types of wrong views of self-grasping In the Paṭisambhidāmagga section Diṭṭhikatha teaches: Wrong views rely on the five aggregates and then cling to self there are 20 types: * Wrong view relies on the aggregate of form and self-grasping as follows: - The aggregate of form is me - I have the aggregates of color - The aggregates of color in me - I am in the aggregate of form * Wrong view relies on the place of life clinging to self as follows: - The aggregate of feeling is me - I have the aggregate of longevity - Feeling aggregates in me - I am in the aggregate of life * Wrong view relies on the place of perception of self-grasping aggregates as follows: - Thinking aggregate is me - I have the aggregate of thoughts - Thinking aggregates in me - I am in the aggregate of thoughts * Wrong view relies on the place of self-grasping aggregates as follows: - The aggregate of action is me - I have the aggregates - Aggregates in me - I am in the aggregates * Wrong view relies on the consciousness of the aggregate of self-grasping as follows: - The aggregate of consciousness is me - I have the aggregate of consciousness - Consciousness aggregates in me - I am in the aggregate of consciousness Wrong views that rely on the five aggregates and then self-grasping include 20 types. According to the true nature of dharmas, in these five aggregates, the form aggregates belong to the rupa dhamma , not I, and the feeling aggregates , perception aggregates , formations aggregates, and consciousness aggregates belong to nama dhammas , are not me. Rupa and nama are all non-self dharmas, not me. Falling down how? According to the true nature of dharmas, we are inherently unreal, completely unreal, only the wrong view of self-grasping is real. Therefore, there is no method to destroy the self, because there is no self to destroy, there is only a method to destroy the wrong view of self-grasping mind . When killing is wrong ego mind with the right view insight meditation , then, is no longer seen wrong, accept mistakes from the nomenclature, since material for the fall, as we well. The method of killing wrong views according to self-grasping Practitioners of insight meditation, when meditative wisdom sees clearly, clearly knows nama-rupa-dhamma as non-self, not me, not people, not men, not women, not sentient beings, no this thing, that thing, etc…; At that time, right view and insight meditation (vipassanāsammādiṭṭhi) see rightly, know the true nature of nama dhammas, rupa dhammas are non-self dharmas, so they can destroy wrong views of self- grasping from time to time in the three worlds, attain pure right view (diṭṭhivisuddhi). . The wisdom of meditation develops and grows to the right view of the Noble Path of Wisdom (Maggasammādiṭṭhi), that is, the entry of the Noble Path of Wisdom, the cessation of wrong views following self- grasping, without any residue. Therefore, the Stream-winner is completely free from self-grasping. Because, the stream-enterer Saint has completely destroyed the wrong view of self-grasping, and at the same time has completely destroyed all other wrong views. Mine Has 3 Types 2- Attaniya : Mine . The reason there is a misconception about self is because of self-grasping . Self-grasping has 3 types, so there are 3 types of mine: – Self- grasping due to wrong view is our self ( diṭṭhigāho ). - Accept down by craving for is our ( tanhagaho ). - Accept down by conceit to be me and my ( managaho ). - Ordinary people have self-grasping, because they have not yet eradicated wrong views, covetous thoughts, and conceited minds , so they always have misconceptions about our self due to wrong views and our own due to craving. , about me and mine due to conceit , so there is still suffering. - The stream - enterer Saint has eradicated wrong views in the 4 minds of greed associated with wrong views . Therefore, the Saints who enter the stream no longer accept the five aggregates as me, due to wrong views anymore ; But there are still 4 greed minds that are not compatible with wrong views that have not been eradicated, so the Stream-winner still still has our attachments due to our craving and attachment to us and ours due to our conceit ( I am superior to people, I am equal to people, I inferior to humans ), so there is still suffering. - The One-Returner has completely eradicated the four greed consciousnesses that are not compatible with gross wrong views in the sense-sphere, so the One-Returner no longer holds the self as mine in the gross sense in the sense-sphere, but still Self-grasping is our own subtle type in the world of desire, so there is still subtle mental suffering. - The Non-Returner has eradicated the four desires that are not compatible with the subtle wrong views in the sensual world, so the Non-Returner no longer holds the self as mine in the subtle world, but there is still self-grasping that is ours in the form meditation, the form realm, so there is still a very subtle mental suffering. - The Arahant has completely eradicated the 4 greedy minds that are not compatible with wrong views and all afflictions have no residue left, the Arahant is completely free from self- grasping due to craving and conceit in the three worlds : the world of desire , gender and colorless . Therefore, the Arahant is completely liberated from suffering. Afflictions Arise In The Six Doors For ordinary beings, all defilements, all cravings that can arise in the six mental processes are: 1- The eye-door processes the mind in contact with physical objects. 2- Erectile Dysfunction of the mind in contact with the bar. 3- Billion-door process of mind contact with ceiling incense. 4- Loss-door process of mind contact with the ceiling. 5- The body-door process of the mind in contact with physical contact. 6- Mind-door process of mind in contact with dharma. In these 6 objects divided into 2 types: 1- Object True Meaning (Paramattha). 2- The object of legal regulation (Paññatti). Among the five doors, the mind-door process is: Eye-door, mind-process, atrium-door process, mind-door process, tongue-door process-mind, body-door process mind, contact with 5 objects are form and sound. , ceiling incense, bare taste, bare touch belong to the object of True Meaning in the present time (not the object of Legal Regulation). Particularly, the mind-door process of the mind in contact with the dharma- cemetery has a number of objects belonging to the true meaning of the Dharma that can be used as the object of the practice of wisdom meditation. And there are some objects belonging to the Dhamma Regime that can't be used as the object of the practice of insight meditation, but in the Dhamma Regime, there are a number of dhammas that can be used as the object of the meditative practice. True meaning dharma is the dharma with the pure nature of each dharma, of each material dharma, completely unrelated to the Legal Regulations; but the legal regulation is always based on the true meaning of dharma that determines the meaning, shape and language. When the dharma-constitution is the object that manifests in the mind, then the true meaning of the dharma is obscured, covered with its true nature. But when the meditator of insight meditation has the object of Truth and Truth clearly visible in his mind, then the dhamma-constitution disappears. For ordinary people who do not know how to restrain the six senses, when the mind comes into contact with an object, then clinging to that object is the cause that gives rise to afflictions and craving. As for the worldly wise class, who is practicing meditative wisdom, knows how to control the six senses, when the mind comes into contact with any object (name, materiality, or legal regulation), not grasping at the object. Therefore, it is advisable to prevent afflictions that have not yet arisen, then not to arise, or to destroy the afflictions that have arisen. For the Saints who always have intellectual memory and know themselves, know how to collect the six pure roots; When the mind is in contact with any object, it does not cling to that object. So no matter what object, defilements cannot depend on that object to arise. Collecting Six Root Roots Not Clinging to Objects In the 1st Gaṇakamoggallānasutta Sutta, the Buddha taught the Brahmin Gaṇaka-moggallāna, there is a passage that says: “ When a bhikkhu, brahmin, is a person of pure precepts, keeping the bhikkhus' precepts, and full of all manners, gestures, and speech, one who often sees great calamity in small faults, is serious. uphold the pure precepts. At that time, the Tathagata guided and taught that bhikkhu the higher dharmas, saying: - Come here, bhikkhu, you should carefully guard the six doors, restraining the six senses, when the six consciousnesses preside over each sense-door doing its job as follows: 1- When you see form (form) with eye-consciousness-consciousness (in the eye-door of mind-process), you should not cling to the object (na nimittaggāhī) (man, woman, etc.), should not grasp each part (nānubyañjanaggāhī) (face, arms, legs, talking, laughing, ...). No receiver's end eyesense is evil gives rise to legal: greedy mind satisfied or aversion displeasure where that object. So, you should collect that eye-faculty, keep that eye-faculty, called someone who knows how to close the eye-sense . 2- When you hear the naked sound (sound) with the atrium consciousness (in the atrium of the mind process), you should not cling to the object (Vietnamese, English, ...), should not cling to each sentence (good words). , bad lyrics, good voice, bad voice,…). Not to constrain the ear root is the cause that gives rise to evil dhammas: the lustful mind or the unsatisfied hatred in that object. So, you should collect that ear-faculty, keep that ear-faculty, that's called someone who knows how to collect the ear-faculty . 3- When you smell scents (smells) with the billions of consciousness (in the billion doors of the mind process), you should not cling to the object (fragrance, odor, etc.), should not cling to each type (oil) fragrance, perfume, corpse smell, etc.). Not to constrain the female roots is the cause that gives rise to evil dharmas: the lustful mind or the displeased hatred in that object. So, you should collect that billion base, keep that billion base, called someone who knows how to collect billion base . 4- When you taste the naked taste (of all kinds) with the tongue- consciousness-consciousness (in the tongue-door of the mind-process), you should not cling to the object (good taste, bad taste, ...) sweetness of sugar, spiciness of chili,…). Not restraining the root cause is the cause that gives rise to evil dharmas: the lustful mind or the ill- pleased mind in that object. So, you should collect that true root, keep that true root, called someone who knows how to close the real base . 5. When you touch the bare contact (hard, soft, hot, cold, rising, falling, ...) by body consciousness (the mind body disciplines route), the object should not cling regulatory (hard soil, soft; hot and cold fire; rising and falling wind, ...), should not be attached to each type (hard iron, soft cotton mattress; hot fireplace, cold ice water, ...). Not restraining the body root is the cause that gives rise to evil dhammas: the lustful mind or the ill- pleased mind in that object. Therefore, you should collect his body-base end, keeping her body-base, called the people know themselves receiver end apartments . 6. When you know the legal ceiling (mind, mental states, material, ...) by the consciousness (the mind-door route mind), I should not cling subjects (mind, mental states of the third world; material under Legal regulation, ...), should not cling to each type (good mind, evil mind, walking color, standing color, sitting color, lying color, ...). Not restraining the mind-base is the cause that gives rise to evil dhammas: the lustful mind or the ill- pleased mind in that object. So, you should collect that mind-base, keep that mind-base, and call it someone who knows how to retain that sense- base... " Don't Conquer the Six Roots of Afflictions Arise Through the above sutta, it is found that the person who does not collect the six senses is a person who does not have mindfulness and does not keep the six roots, so defilements are likely to arise as follows: 1- When the eye-consciousness mind does the job of seeing the material objects (forms), the person without mindfulness does not keep the eye-sense, clinging to that object, thinking: Man, woman, this thing, that thing, etc… If the object is good and pleasing, then greed arises. If the object is ugly and unsatisfactory, anger arises. Whether the mind of greed or aversion, there is always a mind of delusion co- existing with those two types of evil mind, not knowing the true nature of that object. 2- When the ear-consciousness mind does the task of hearing the sound (sound), the person without mindfulness does not preserve the ear-sense, clinging to that object, saying that: Vietnamese, English, etc. If the object is good and pleasing, then greed arises. If the object is ugly and unsatisfactory, anger arises. Whether the mind of greed or aversion, there is always a mind of delusion co- existing with those two types of evil mind, not knowing the true nature of that object. 3- When the conscious mind does the duty of smelling the scents (of all kinds), the person without mindfulness does not preserve the female roots, clinging to that object, thinking: The scent of perfume, the stench of a corpse, etc. … If the object is good and pleasing, then greed arises. If the object is ugly and unsatisfactory, anger arises. Whether the mind of greed or aversion, there is always a mind of delusion co- existing with those two types of evil mind, not knowing the true nature of that object. 4- When the mind-consciousness does the duty to taste the taste of the earth (of all kinds), the person without mindfulness does not preserve the sense of loss, clinging to that object, thinking: The sweetness of sugar, the sourness of lemons, etc. … If the object is good and pleasing, then greed arises. If the object is ugly and unsatisfactory, anger arises. Whether the mind of greed or aversion, there is always a mind of delusion co- existing with those two types of evil mind, not knowing the true nature of that object. 5- When body-consciousness-mind does the duty of tactile contact with physical contact (hard, soft, hot and cold, …), the person without mindfulness does not preserve the body-sense, clinging to that object, thinking that: Iron is hard, cotton is cotton. soft, hot fire, ice cold, etc… If the object is good and pleasing, then greed arises. If the object is ugly and unsatisfactory, anger arises. Whether the mind of greed or aversion, there is always a mind of delusion co- existing with those two types of evil mind, not knowing the true nature of that object. 6- When the consciousness of the mind does the duty of knowing the objects of matter (mind, mental states, matter, and regulation), the person who is not mindful does not keep the mind-base, clings to that regulated object, saying that: I am greedy. , we are angry, we are delusional, we have meditation, we have wisdom meditation,…; I walk, I stand, I sit, I lie down, etc. If the object is good and pleasing, then greed arises. If the object is ugly and unsatisfactory, anger arises. Whether the mind of greed or aversion, there is always a mind of delusion co- existing with those two types of evil mind that do not know the true nature of that object. Collecting Six Root Roots Prevents Anxieties Practitioners of meditation practice with mindfulness know how to close the six roots, directly recognize in the object of nama, material dharma belonging to the true meaning of law; Having wisdom, awareness, intuition, clearly seeing, knowing that nama dhamma, rupa dhamma according to the true nature of each dharma are all non-self dharmas, so they can prevent defilements that have not yet arisen or destroy afflictions that have arisen as follows: 1- When the eye-consciousness-mind sees a glimpse of material objects (images), the meditator has mindfulness constrained in the eye-sense, so he does not cling to that object as a man, a woman, etc., also do not cling to each part of the face, limbs, etc... Thus, the object of True meaning of dharma manifests according to the true nature of the material world which is rupa, thus preventing defilements from arising. - Even if the physical object (image) is beautiful and pleasing to the eye, the mind of greed does not arise, only mindfulness and discerning wisdom see clearly, knowing that the material object is rupa in its own right. . - Even if the physical object (image) is ugly and unsatisfactory, the mind of anger does not arise, only mindfulness, discerning wisdom see clearly, knowing that the material object is rupa in accordance with the true nature of oneself. it. 2- When the ear-consciousness of the mind hears a glimpse of the sound (sound), the meditator has mindfulness of constricting the ear-sense , so he does not cling to that object as Vietnamese, English, etc., as well. not clinging to a good voice, a bad voice, etc. Thus, the object of the True Meaning of Dharma that manifests itself according to the true nature of the bar, which is materiality, should prevent defilements from arising. - Whether the object is pure (sound) or pleasing to the eye, greed will not arise, only mindfulness, discerning wisdom, seeing clearly, knowing that this sound is a rupa in its own right. . - Even if the object of sound (sound) is unsatisfactory, the mind of anger does not arise, only mindfulness, discerning wisdom see clearly, clearly knowing that this sound is a matter of materiality according to the true nature of oneself. it. 3- When the female mind-consciousness catches a glimpse of the smell of the earth (of all kinds of odors), the meditator has mindfulness restrained in the female senses , so he does not cling to that object as the scent of perfume, the stench of a corpse. , etc … Thus, the object of True Meaning of Dharma that manifests itself according to the true nature of that scent is materiality, so it prevents defilements from arising. - Even if the object of the smell (of all kinds) is pleasing to the eye, the mind of greed will not arise, only mindfulness, discerning wisdom, clearly seeing, knowing that the smell of the smell is a material object in accordance with the true nature of oneself. it. - Even if the object of the smell (smells) is not pleasing to the eye, the mind of anger will not arise, only mindfulness, discerning wisdom, clearly seeing, knowing that the smell is a material object in accordance with the true nature of one's life. it's him. 4- When the tongue-consciousness-mind has briefly tasted the earthy taste (of all kinds), the meditator with mindfulness restrains the tongue, so he does not cling to that object as the sweet taste of sugar, the sour taste of fruit. lemon, etc … Thus, the object of True Meaning of Dharma that manifests itself according to the true nature of that earthly taste is rupa, so defilements are prevented from arising. - Even if the object of taste (kind of taste) is delicious and satisfying, the mind of greed does not arise, only mindfulness, discerning wisdom see clearly, clearly knowing that the smell is the material state according to its own nature. . - Even if the object of a bad taste (of taste) is not satisfactory, anger will not arise, only mindfulness, discerning wisdom, clearly seeing and knowing that the taste is material phenomena according to the true nature of oneself. it. 5- When the body-consciousness-mind touches briefly with physical contact (hard, soft, hot, cold, rising and falling), the meditator has mindfulness constrained in the body sense, so he does not cling to that object as hard iron, soft cotton mattress, hot fireplace, ice cold water, etc ... Thus, the object of True Meaning of Dharma manifesting according to the true nature of physical contact is materiality, thus preventing defilements from arising. - Even if the tangible object is pleasing to the eye, the mind of greed will not arise, only mindfulness, discerning wisdom, seeing clearly, knowing that contact is a material object in its own right. - Even if the object of contact is ugly and unsatisfactory, the mind of anger will not arise, only mindfulness, discerning wisdom see clearly, clearly knowing that contact is material phenomena according to its own nature. 6- When the mind consciousness knows briefly about dharma objects (mind, mental factors belonging to the three realms; rupa, etc.), the meditator has mindfulness constrained by the mind-base, so he does not cling to that object as self. greed, anger, delusion, meditation, wisdom meditation...; I walk, I stand, I sit, I lie down, etc ... Thus, the object of True meaning of dharma manifests according to the true nature of each dharma, which is nama or rupa, thus preventing defilements from arising. - Even if the object of dhamma is good and satisfactory, the mind of greed will not arise, only mindfulness, wisdom, awareness clearly see, clearly know that dharma object is nama dhamma or rupa dhamma according to its own true nature. - Even if the object of dhamma is ugly and unsatisfactory, the mind of anger does not arise, only mindfulness, wisdom, awareness clearly see, clearly know that dharma object is nama dhamma or rupa dhamma according to its own true nature. . Practitioners of meditative wisdom have mindfulness, control of the six pure roots, and clear wisdom to prevent defilements from arising, so meditative wisdom has the opportunity to arise and grow. The Secret To Showing The True Meaning Of Dharma In daily life, for ordinary people, they often only know the established dharmas, but do not know the True Meaning dharmas which are non-self dharmas, even though it has always existed. Therefore, they often cling to those objects of the Law, giving rise to all afflictions to make themselves suffer, others suffer, and other sentient beings suffer. For a sage who has clearly known the true meaning of dharma which is the non-self dharma, has realized the truth of the Four Noble Truths, has attained the Noble Path - Saint Fruit and Nirvana, has destroyed all defilements, depending on the ability of each Saint. In daily life, although the sage often uses established dhammas, he does not have a mind of attachment to those dhammas, does not give rise to all afflictions, does not torment himself, does not cause suffering. others, do not harm other sentient beings. * Do ordinary people have any secret to not clinging to the legal regulations? In order not to cling to these objects, ordinary people need to have mindfulness and know how to restrain the six senses: - When eye-consciousness, the mind sees a glimpse of form. - When the atrium is conscious, the mind hears a glimpse of the bar. - When the consciousness of the mind catches a glimpse of the scent of the earth. - When the real consciousness, the mind briefly tasted the earthy taste. – When the body-consciousness-mind makes preliminary contact with physical contact. - When the mind is aware of the fleeting dharma. Because the fleeting mind does not pay close attention to the object, that object is still within the realm of the true meaning, not beyond the realm of the normative. Example: A person catches a glimpse of a car moving on the road, he only knows the car is moving fast, but he doesn't know what brand it is, doesn't pay attention to the wheels rolling on the road. The same: - When walking, the meditator has mindfulness, discerning wisdom, clearly sees, knows at a glance the gait and posture of the whole body moving and walking (not paying attention to any part of the body). - When standing, the meditator has mindfulness, discerning wisdom, clearly sees and knows briefly the standing posture, the whole body stands still in the present moment (not paying attention to any part of the body). - When sitting, the meditator has mindfulness, discerning wisdom, sees clearly, knows briefly the sitting posture, the whole body sitting posture sits still in the present moment (not paying attention to the parts of the body). any of the body). - When lying down, the meditator has mindfulness, discerning wisdom, sees clearly, knows briefly the lying posture, the lying posture, the whole body lies still in the present moment (not paying attention to the parts of the body). any of the body)... Thus, gait, walking posture; standing posture, standing posture; sitting posture, sitting posture; lying posture, lying posture... is the object of material law belonging to the current dharma. True meaning of dharma is clearly shown.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.11/10/2021.