THE PHYSIOLOGY OF BUDDHISM FOREWORD (Volume One).2. Abhidhamma literature can be considered as the Psychology of Buddhism because the four issues that are explained in detail are completely human and especially the mind. The four dharmas mentioned are Citta (mind), Cetasika (mental factor), Rùpa (Form) and Nibbāna (Nirvana). Mind, mental factors, and nirvana belong to the mind, of course, but rupa here talks a lot about the human body and its relationship with the mind. Buddhism never separates Mind and Form because both are interrelated. Split according to two dharmas of the time Nàma (name) belongs to the Mind Dharma and Rùpa (Form) belongs to the Rupa Dharma. Speaking of the 5 Aggregates, at the time Rùpakkhandha belonged to Rupa and the remaining 4 Aggregates belonged to the Mind Dharma, etc.. The most prominent point in Abhidharma discipline is the very subtle and meticulous analysis of mind and mental factors, and according to the Pali Abhidhamma, there are 89 or 121 cittas (Citta) and 52 cetasikas (cetasikas). In line with the tradition of "analyzing school" (Vibhajavada, another name for Theravada), Pali Abhidhamma splits the mind types into the world of desire consciousness; The mind of form, the mind of no form, the mind of supramundane (according to the realm), or the unwholesome mind, the mind of no humanity, the mind of pure light (according to the ability to be good or not to be good), or according to the good mind, for the purpose mind, Only mind (according to the possibility of rebirth in a later life or not); or according to Humanity, No-Human Mind (if the root causes govern those cittas) etc.. The mental factors are more delicate, and we know that when eye consciousness arises, there are at least 7 variables of consciousness. cetasikas arise at the same time, i.e. contact, feeling, growth, volition, life-sense, one-pointedness, and volition. Even more subtle are detailed statistical tapes that investigate the number of mental factors present in a citta and which are found in which types of citta. We didn't expect that joy is present in 51 cittas, equanimity arises in 70 cittas, and a mind as simple as smugness also has 12 cetasikas that arise at the same time (contact, feeling, perception, thought, etc.) , one-pointedness, one-pointedness, one-pointedness, one-pointedness, one-pointedness, one-pointedness, one-pointedness, one joy, one effort, one victory). A particular contribution by Pali Abhidhamma to Psychology is the explanation of Cittavíthi or mind processes. Whenever there is an external stimulus across the 5 sense bases, a whole number of cittas go on continuously, arising and falling away for up to 16 cittas. Bhavangacalana: The living being moves. 2. Bhavangupaccheda: Participant stops resting. 3. Pancad andràvajjana: Five-door oriented. 4. Cakkhuvinna: (Eye consciousness or one of the other 4). 5. Sampaticcana: Continuity of mind. 6. Santirana: Contemplation of the mind. 7. Votthapana: Determine the mind. 8-14. Javana: Speed ​​of mind. 15-16. Tadàlambana: Co-facilitation of mind. Thus from the vibration of Being to the Conditioned Consciousness there are 16 mind-moments, and if we add one more mind-moment, the time it takes for the external object to come into contact with the inner sense, At that time we see life with one mind process there are all 17 mind-moments and there are 7 kinds of consciousness arising and passing away in one path (From the Five-door citta to the conditioned consciousness). It was a rare discovery, and the analysis was so delicate and succinct. The Abhidhamma not only explains the evolution of consciousness when stimulated by external or internal stimuli, either through the five senses or through the mind-sense (Pavattana), but also describes the Patisandhi consciousness associated with life. life after life. Here we clearly see both the attempt to explain the state of rebirth of man, what forces have caused man after death to be reincarnated for another life to satisfy his demands, his greed for life. lifetime. It is still known that this issue is beyond human perception because we do not remember when we die or are reincarnated, but the explanation here can be considered the most reasonable, scientific, based on reality. which presents, and this is also another special dedication of Abhidhamma to the question of human life and death, an issue that philosophers have always struggled to understand. Lama Govinda, a German Buddhist monk, in his book The Psychological Attitude of Early Buddhist Philosophy considers Abhidhamma literature as the psychology and philosophy of Buddhism. And Mr. Egerton C. Baptist in his book Abhidhamma for the Beginners compares Abhidhamma to Buddhist metaphysics. If metaphysics means the question of understanding God and the problem of creating heaven and earth, then Abhidhamma cannot be metaphysics, because these two issues are not addressed. True to the practical tradition of the Sutras that do not want to deal with issues unrelated to real life, the subject of Abhidhamma is spiritual issues and the actual situation of people living. But if we define metaphysics as matters that are beyond our current shallow and limited understanding, the Abhidhamma can be considered metaphysics because of the Rupa mind, the Formless mind, and the supramundane. mind beyond the current human understanding. If you want to realize the Realm of Mind, One must practice meditation in the Formless Realm, in order to understand the Formless Realm the mind must practice the Meditation practices in the Formless Realm, and in order to attain holy results, one must practice vipassanā on the Three Seals. Here we see clearly that metaphysics is not based on unproven faith in imagination and prediction but only on an undiscovered state of mind, because personal experience of man has not been attained, and when has reached, the metaphysical time has become personal experience. In other words, Buddhism does not reject metaphysics, if the metaphysical part is discovered on the path of personal experience. This part is rejected only when formed only on the way of imagination and prediction. Here, according to the Abhidhamma Canon, metaphysics is a purely relative concept whose boundary depends on the boundary of one's personal experience and on the form and scope of perception. The Buddha conquered metaphysics with metaphysical problems, not only without knowing metaphysics, but with a positive and practical attitude, that is, thanks to the practice and potential of perception, Buddha shrinks the boundaries of metaphysics, and so metaphysics becomes experience. Referring to ethics, which is the third precept of philosophy, Abhidhamma is also the ethics of Buddhism, because all direct or indirect teachings of the Buddha direct people to liberation and enlightenment. The moral standard here is not the judgment of the Buddha, nor is it based on the traditions or customs of a particular era. The standard of good and evil in Buddhism depends on the person and the 12 Unwholesome in the Abhidhamma mind are defined as those that make people go away from the goal of liberation and enlightenment, 18 The mind of no humanity (ahetukacitta) is the citta that is in the middle, neither coming nor going back, and 59 the mind of pure light (sobhanacitta) is the mind that makes one gradually move towards the goal of liberation and enlightenment. Here, we must also recognize the attitude of the Eastern philosopher not only to present his theory, but also to live according to it in practice and experience. Unified practice, wisdom, and dual practice are the immutable standards for Eastern philosophers and so ethics never leaves the philosophical part of the Abhidhamma. Finding the logic in the Abhidhamma is not easy because although Abhidhamma literature has tried to systematize the main ideas of the Buddha, this development of logic has not yet reached the point of becoming a system. separate system of logic such as the Hetuvidya of the Mahayana. But Buddhism has always focused on reason, reasoning, practical practice, of course, it always respects the basic principles of deductive dharma and so we can say that the logical part is always latent in the Abhidhamma. Another issue that is also very important while referring to the Abhidhamma is the relationship between the Canon and the Abhidhamma, and the difference between the two. Although the Canon is the most compelling element of the Tripitaka, and is considered the most original, the Canon is still a collection of the Buddha's teachings for each case, each situation, each sporadic, many when there is no correlation. The Abhidhamma canon is a whole attempt to systematize the theories and methods that are latent and scattered throughout the Canon. and especially put these systems on a common background and thereby help us to have a general and comprehensive concept of Buddhism. We cannot use historical conditions to judge the value of the Abhidhamma, because it is likely that the important elements of the Abhidhamma were formed once with the Canon. Most scholars agree that the Abhidhamma canon was organized and developed from the Matrikàs, that is, the formulas already in the canon, and thus the Abhidhamma can still be considered original. Water. Moreover, within the Sutra itself, there are also other types of sutras or suttas that are more Abhidhamma than the Canon, such as the Sangitisutta in the Dighanikaya and the Niddesa in the Khuddakanikaya. And as Lama Govinda said, “it was during the Buddha's lifetime that there was still no absolute Buddhism, a dogmatic form of truth, for which only a guide of direction and method can lead to personal self-realization. As long as the Abhidhamma serves this ideal by showing us a few outlines of Buddhist thought, it doesn't matter whether the Abhidhamma is assembled sooner or later. Regarding the method of expression, the Abhidhamma canon focuses specifically on a system called Patisambhidà (Pratisamvit, a system of analytical logic). The system is divided into four branches. 1) Analysis of the meaning (Meaning without hindrance, Attha) of nouns (or things, because nouns define things). 2) Analysis of Dharma (Dhamma, Dharma is not afraid to solve). The word Dharma is practiced by Vibhanga and Buddhaghosa, defined as the understanding of the causes of things. 3) Analysis of grammar (Words are not afraid to solve, Nirutti), 4) Analysis of Patibhāna (Defenseless solution). But in the Tsa-tsi, Attha means knowledge of proper and common nouns, and Dhamma means Synonyms. In the Niddesa, nouns are explained by a long list of Synonyms (Dhamma) and others using common definitions (Attha). And dialects and special forms also need to be explained and that is Nirutti. In addition, there is an explanation of the teachings and here requires eloquence (Patibhāna). Another feature of the Abhidhamma that the commentators consider very special is the attempt of the Abhidhamma to explain things according to the first truth (Paramatthasacca), not according to the conventional truth (Sammutisacca) as in the Canon. As when it comes to the table, it is conventional, but when it comes to the faculties, The characteristics that make up the table refer to the First Truth. In the Sutras, the Buddha often used the terms man, woman, sentient being, and self. In the Abhidhamma, on the contrary, such terms as the five aggregates, twelve bases, eighteen precepts are used. When it comes to people of the time, there is a difference between men and women, children, adults, smart people, and stupid people, and so on is within the domain of the Emperor. When it comes to the five aggregates or twelve bases, there is no such distinction and man is just a collection of the five aggregates or five dharmas. When we started translating this volume, we encountered a great difficulty as there were many nouns that had never been translated into Chinese and so we had to translate by ourselves, or by meaning. With nouns such as Piti (Hy), Vitakka (Standing), Vicàra (Four), time is not difficult because Chinese characters have been used many times. But the Citavíthi (Mind or mind process), Parikamma (preparation), Upacara (access), Anuloma (according to), Gotrabhù (transformation), Appana (settlement) etc... are all new nouns, must be translated by themselves. For ease of understanding and research, we have printed two sets of vocabulary, Pàli - Vietnamese and Vietnamese - Pàli, full of professional nouns. When encountering Pali word, if you want to find the word translated into Vietnamese, look up the Pali - Vietnamese vocabulary. When encountering Vietnamese words and want to find the equivalent Pali word, look up Vietnamese - Pàli vocabulary. Since this is not a dictionary, we only print professional nouns. Pali literature, ie the main text. II. Thich Van is translating difficult Pali words into Vietnamese literature. III. Vietnamese literature is the translation of Pali literature into Vietnamese literature. IV. Like meaning, is to explain the passage above. This presentation is of great help to those who are new to Pali in particular as well as those who wish to delve into the subject matter. Particularly for those who just want to understand Vietnamese, learning and researching is not difficult. This volume is also intended to help Van Hanh students to study Abhidhamma and Saigon Literature students to study Philosophers, because when there are textbooks, it is easy to learn and it is because of the understanding of the basics. version of this volume, students have a basic understanding to study other works. This Abhidhammatthasangaha is the basic book for those who want to study the Abhidhamma and become a bedside book for the monks of Burma, Sri Lanka, Thailand, etc. Not only does this volume give us insights. Fundamentals of Abhidhamma, this volume can be considered as the only key that opens the door for us to study the seven orthodox Abhidhamma volumes, whose presentation, along with technical terms that are difficult to understand and dry, have bored and frustrated beginners who want to learn this organ. Venerable Anurudha succeeded in diagnosing the ancient disease and skillfully systematized Abhidhamma thought and philosophy in a neat and concise manner, making this volume a bedside book for Buddhist monks and nuns who want to read the book. study Abhidhamma Abhidhamma. This volume has been translated into Burmese, Thai, Ceylon, Burmese, Indian, English, French, etc. except for Vietnamese and this translation is to make up for that omission. As for the explanation, we rely on two versions of the Abhidhammatthasangaha by Venerable Narada, a Sri Lankan and Venerable Kashyap, Abbot of Nalanda Institute of Buddhism from India. Narada's translation is very verbatim and the footnotes place great emphasis on the etymology of nouns and traditional explanations. Mr. Kashyap, on the other hand, translates very verbatim and prefers to keep the main concepts of each section and paragraph. Reconciling the two methods and absorbing and extracting the quintessence of the two volumes above, this volume "Victory of the Concentration of the Law" in Vietnamese is an effort to serve the country's Buddhist studies in general and the University Library Board. Hanh in particular. We also hope that this volume will begin a comparison between the Pāli Abhidhamma and the Sanskrit Abhidhamma, and the Pāli Abhidhammatthasangaha and the Sanskrit Abhidharmakosa, a very exciting comparison, full of novel and interesting discoveries. interesting. Reconciling the two methods and absorbing and extracting the quintessence of the two volumes above, this volume "Victory of the Concentration of the Law" in Vietnamese is an effort to serve the country's Buddhist studies in general and the University Library Board. Hanh in particular. We also hope that this volume will begin a comparison between the Pāli Abhidhamma and the Sanskrit Abhidhamma, and the Pāli Abhidhammatthasangaha and the Sanskrit Abhidharmakosa, a very exciting comparison, full of novel and interesting discoveries. interesting. Reconciling the two methods and absorbing and extracting the quintessence of the two volumes above, this volume "Victory of the Concentration of the Law" in Vietnamese is an effort to serve the country's Buddhist studies in general and the University Library Board. Hanh in particular. We also hope that this volume will begin a comparison between the Pāli Abhidhamma and the Sanskrit Abhidhamma, and the Pāli Abhidhammatthasangaha and the Sanskrit Abhidharmakosa, a very exciting comparison, full of novel and interesting discoveries. interesting. We also hope that this volume will begin a comparison between the Pāli Abhidhamma and the Sanskrit Abhidhamma, and the Pāli Abhidhammatthasangaha and the Sanskrit Abhidharmakosa, a very exciting comparison, full of novel and interesting discoveries. interesting. We also hope that this volume will begin a comparison between the Pāli Abhidhamma and the Sanskrit Abhidhamma, and the Pāli Abhidhammatthasangaha and the Sanskrit Abhidharmakosa, a very exciting comparison, full of novel and interesting discoveries. interesting.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.