The Psychology of Buddhism. SAMUCCAYA-SANGAHA-VIBHAGO: A COLLECTION OF PALI VAN ABHIDHAMMA NOUNS. – 1) Dvāsattatividha vuttà vatthudhamma salakkhanà. Tesam spread yatthayogam pavakkhàmi samuccayam. Akusalasangaho, missakasangaho, bodhipakkhiya – sangaho, sabbasangaho ceti samuccaya-sangaho cattubbiddho veditabbo. LIKE VAN. – Dvāsattatividha: There are 72. Salakkhana: Right General. Yathayogam: Depends on relationship. Pavakkhami: I will tell. Missakasangaho: Mixed volume collection. III. VIET VAN. – 1) 72 dharmas have been talked about with their signs. Now I will talk about the types of dharmas, depending on their relationship. The collection of dharmas that need to be understood are of four types: weakly unwholesome, weakly mixed, weakly concentrated in bodhichitta, and essentially concentrated. MEANING MEANING. – Vatthudhamma, there are 72 = 1 + 52 + 18 + 1 in all. – All 89 minds are considered as 1 dharma, because all have the characteristic of consciousness. – 52 cetasikas are distinguished separately, because each cetasika has its own characteristic. – 18 Sac-dharmas are counted separately, because they differ in their characteristics. - Nibbāna is considered one because the characteristic of Nibbana is tranquility. PALI VAN. – 3) Katham? Akusalasangahe tava, cattàro àsava: Kàlàsavo, bhavasavo, ditthàsavo, avijjàsavo. 4) Cattàro oghà, kàmogho, bhavogho, ditthogho, avijjogho. 5) Cattàro yogà, kàmayogo, bhavayogo, ditthiyogo, avijjayogo. 6) Cattàro gantha, abhijjhà kayagantho, byàpàdo kayagantho, sìlabbataparàlàso kayagantho, idamsaccàbhiniveso kayagantho. 7) Cattàro upàdànà, kámupàdànam, ditthupàdànam, sìlabbatupàdànam, atta and dupàdànam. LIKE VAN. – Asavo: Gonorrhea. Oghā: Violent. Yogà: Ash-poo. Ganthà: The system of auspiciousness. Upadana: Prime. III. VIET VAN. – 3) How? Regarding the weak set of unwholesome groups, there are 4 cankers or ie, the desire-traffick, the Illegal Ants and Illegal Ignorance 4) There are 4 Violent Flows: Violent Desire Flow, Violent True Flow, Violent Ant Flow, and Violent Ignorance Flow. 5) There are four aces: the yoke of desire, the yoke of friendship, the yoke of knowledge, and the yoke of ignorance. 6) There are four systems of the system: Greed for the body of the system, of hatred for the body of the system, forbidden to keep the body of the system, and to try to accept the body of the system. 7) There are four Hands: The Desire Hand, the Viewer, the Precepts, and the Self. MEANING MEANING. – Asava, the word-etymology à + su, is flowing. These dhammas are so called because they pervade all life or because they last up to the Gotrabhu-mind (mind-change) before the attainment of Stream-entry. Lust is only for craving for desires. Consciousness is only for craving for form and for formless world. Contradictory views: only for 62 wrong views as mentioned in the Brahmajàla (Pham-Vong) Sutra, and Ignorance canon: ignorance of the Four Noble Truths, the past life, the future life, both lives and for the Law of Condition- Start. Ogha, etymology ava + han, meaning to harm or kill. Sentient beings are swept away by the great tide, drifting out into the open sea and sinking to the bottom, or are seriously injured, or drowned. In the same way, these Oghās sweep sentient beings into the abyss of evil beasts. Yoga, the original word "yuj" means to attach, what binds beings to the wheel of birth and death. Gantha is that which ties the mind to the body, or the body to the body of other lives. The word kaya is used to mean group, referring to both body and mind. Upàdàni, the root word upa + à + dà, means to give. Ai is the ultimate player. Due to Ai, the new Prime Minister. Ai is like a thief groping in the dark, Thu is the time to steal. There are 20 types of self-viewer for the five aggregates as follows: a) self with body as one, b) self as property of body, c) self in body, d) body in self. The same goes for the remaining four aggregates. PALI VAN. – 8) Father nìvaranani: kàmacchandanìvaranam, byàpàdanìvaranam, thenna-middhanìvaranam, uddhacca-kukkuccanìvaranam, vicikicchànìvaranam, avijjànìvaranam. 9) Sattânusaya – kàmaràgânusayo, bhavaràgânusayo, patighànusayo, mânusayo, ditthânusayo, vicikicchànusayo, avijjànusayo. LIKE VAN. – Nìvaranani: The hindrances. Sattanusayà: Seven dependents. III. VIET VAN. - 8) There are six hindrances: the hindrance of passion, the hindrance of anger, the hindrance of lethargy, the hindrance of depression, the hindrance of restlessness, the hindrance of doubt, and the hindrance of ignorance. 9) There are seven continuums: Perpetual Desire, Perpetual Friendship, Perpetual Hatred, Perpetual Manifestation, Perpetual Understanding, Persistent Doubt, and Perpetual Ignorance. MEANING MEANING. – Nìvaranāni, the word-root-Nì + Var, which means preventing obstacles. It is so called because these dharmas are obstacles on the way to peaceful Nirvana. Usually there are only 5 hindrances, the hindrance of ignorance is removed. Lust is likened to water of many colors, anger is likened to boiling water, seduce is likened to water with a lot of moss, excitement is likened to water fluctuated by the wind, and suspicion is likened to cloudy water. These hindrances are halted by the meditations. They can only be completely eradicated when witnessing the 4 Saints. Suspicion is eliminated when evidence-Saved. Craving, Hatred, and Regret are eradicated upon the attainment of Non-Return. Thuy - hypnosis, slumber, and agitation are eliminated when the results of Arahantship. Anusaya: Dependent, word - root Anu + ssi, meaning lying down, sleeping, what lies still and when there are causes and conditions will arise because it has not been eradicated. All defilements are Anusaya, but only seven are the strongest. PALI VAN. – 10. Dasa samyojanani-kàmaràgasamyojanam, rùparàgasamyojanam, arùparàgasamyojanam, patighasamyojanam, manasamyojanam, ditthisamyojanam, sìlabbata-paràlàsasamyojanam, vicikicchàsamyojanam, uddhaccasamyojanam, avijjàsamyojanam, suttate. 11) Aparàni dasa samyojanâni – kàmaràga – samyojanam, bhavaràgasamyojanam, patighasamyojanam, manasamyojanam, ditthisamyojanam, sìlabbataparàlàsasamyojanam, vicikiccha-samyojanam, issàsamyojanam, maccharavisamyojanam 12) Dasa kilesà: lobho, doso, moho, manho, ditthi, vicikiccha, thinam, uddhaccam, ahirikam, anottappam. LIKE VAN. – Samyojanam: Fetter of Kilesà: Afflictions. III. VIET VAN. – 10) According to the Tripitaka, there are 10 fetters as follows: The fetter of craving for love, the fetter of love for form, the fetter of formless love, the fetter of anger, the fetter of manhood, the fetter of knowledge and the precepts- Forbidden fetters, Suspicious fetters, Chaos fetters, Ignorance fetters. 11) According to Abhidhamma, there are 10 other fetters as follows: The fetter of craving for love, the fetter of love for friendship, the fetter of anger, the fetter of manhood, the fetter of knowledge of the fetter, and the forbidden precept- fetters, Suspicious, fetters, San fetters, Ignorance fetters. 12) There are 10 afflictions: greed, hatred, delusion, conceit, view, doubt, laziness, restlessness, incompetence, no preciousness. MEANING MEANING. – Samyojana from the root Sam + yuj, meaning to tie. These dharmas bind beings to the wheel of samsara. Kilesa: are dharmas that contaminate and torture the mind. The following chart will show the defilements classified according to the new unwholesome states mentioned. (a) (b) (c) (d) (e) (f) (g) (h) (i) 1. Lobha (Taha): Ai 9 + + + + + + + + + 2. Ditthi: Evil view 8 + + + + + + + + 3. Avijjà (moha): Ignorance, ignorance 7 + + + + + + + 4. Patigha (Dosa): Hatred, hatred 5 + + + + + 5. Vicikiccha (Kankhà) ): Doubt 4 + + + + 6. Mana: Man 3 + + + 7. Uddhacca: Irritability 3 + + + 8. Thina: Swallow 2 + + 9. Kukhucca: Regret too 1 + 10. Middha: Depression 1 + 11. Ahirika: Innocent 1 + 12. Anottappa: Unprecious 1 + 13. Issà: Violent 1 + 14. Maccharya: Xan mixed with 1 + (a) Àsava (Violent or) (b) Ogha (Violent) (c) Yogà (Ace of ace) (d) Ganthà (Blessed of ace) ) (e) Upàdàna (Capital) (f) Nìvarana (Female Precession) (g) Anusaya (Optional) (h) Samyojana (Fetter) (i) Kilesà (Defilement) PàLI VAN. – 13) Àsa anddisu panettha kàmabhavanàmena tabbatthukà tanha adhippetà, sìlabbataparàlàso, idamsaccàbhiniveso, atta and do ti ca tathà pavattam ditthigatameva pavuccati. 14) Àsavoghà ca yoga ca tayo ganthà ca vatthuto, Upàdàlà duve vuttà attha nìvaranà siyum, Chalevânusayà honti nava samyojanà matà, Kilesà dasa vuttoyam navadhà pàapasangaho. LIKE VAN. – Tabbatthukà: Y-on them. Adhippetà: Meaning. Pavattam: Transmutation, contact. Ditthigatam: Wrong view. Vatthuto: Basically. Mata: Needs to be understood. III. VIET VAN. – 13) Here, for all kinds of evils such as contraband, existence, etc.... the nouns of Desire-Love and Friendship-meaning mean craving based on them. In the same way, precepts-forbidden-hold, try-to-accept self-view mean that the wrong view is related here. 14) Basically, there are only three taints, three tyranny, three yokes, and three systems. Thu has only two and Tradition has eight. Dependency has six and the fetter to be understood has only nine. Defilements have ten. Thus, the aggregated evils are of nine types. MEANING MEANING. - In the nouns of evil, the word kāma refers to the world of desire and Bhava refers to the world of form and formlessness. Lobha includes both craving and craving. The love of form and the love of formless love are Bhavatahouse. Precepts-forbidden, Trial-Truth-acceptance, and Self-view-keeper connote wrong views. Both Kāmāsava and Bhavāsava mean lobha. In fact, there are only three asava, three oghà, three yogà, and three gantha. Also, there are only two upàdànà in the sense of lobha and ditthi. When thenna-middha and uddacca-kukkucca are regarded as four mental factors, in Nivarana there are eight. When Kàmaràga and bhavaràga are combined into taha, anusayà has only six. Ten samyojanàs, according to the Canon, are only seven, when Kàmaràga, rùparàga, and arùparàga combine to form lobha, and ditthi and sìlabbataparàmAsa combine to form ditthi. The ten sanyojanàs are considered eight when kàmaràga and bhavaràga are combined into lobha, and ditthi and sìlabbataparàlàso are combined in ditthi. The kilesà is only 10. Thus, 14 types of akusala cittas appear in varying degrees among the nine types of akusala. Lobha common to all. MISSAKO SANGAHO: GENERAL GENERAL – PALI VERSION. – 15) Missakasangahe father hetù: Lobho, doso, moho, àlobho, adoso, amoho. 16) Satta jhanangàni: vitakko, vicàro, piti, ekaggatà, somanassam domanassam, upekkhà, 17) Dvādasa maggangàni: sammāditthi, sammāsan kappo, sammāvācā, sammākammanto, sammā-àjìvo, sammāvayāmo, sammāsati, sammāsa-mādhi, micchà ditthi, micchàsankappo, micchà andyàmo, micchàsaámdhi. LIKE VAN. – Missakasangahe: In the category of weak volumes. Maggangani: Dao-chi. III. VIETNAMESE VAN - 15) In the weak collection, there are six causes: greed, hatred, delusion, non-greed, non-hatred, and non-delusion. 16) There are seven jhāna factors which are application, thought, joy, one-pointedness, joy, grief, and equanimity. 17) There are 12 Path factors: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, wrong view, wrong thinking, wrong effort, wrong determined. MEANING MEANING. – Missakasangaho: Miscellaneous episode-weak. It is so called because here wholesome (kusala), unwholesome (akusala) and unwholesome (avyakata) are all inclusive. Jhananga: jhāna means to burn off the resistance of hindrances or to focus close attention on the object. Both meanings are applied in the meditative realm, which can be attained by mindfulness. Maggangàni: Path-chi, that is, the dharmas that lead to good, bad or nirvana (Sugati-duggatìnam nibbànassa ca abhimukham pàpanto magga). Of the 12 jhāna factors, the last 4 lead to evil. The rest of the jhāna factors lead to good pleasures and nirvana. When it comes to the 12 Path-factors (maggangàni), it's really only referring to the nine mental factors that have arisen with certain cittas. In the 4 Unskillful Path-Chi, wrong view means Unwholesome ditthicetasika (concept-consciousness); wrong thinking, wrong effort, and wrong one-pointedness mean the vitakka, vaima and ekaggatà cetasikà found in the unwholesome consciousnesses. Right view means Pannà cetasika; Right thinking, right effort, right mindfulness and right one-pointedness are Vitakka, vainama, sati and ekaggatà cetasika found in wholesome and indifferent minds. Right Speech, Right Action, and Right Livelihood are the three Viriti (Establishment of Mind-Faculty), are found simultaneously in the supramundane-consciousnesses or separately in the Desire-worlds of Compassionate-Mind and Other-consciousness-consciousness. All eight Path factors are found at once in only eight supramundane consciousnesses. Talking about the eight righteous paths is talking about the eight wholesome factors here. PALI VAN. – 18) Bàvìsatindriyàni – cakkhundriyam, sotindriyam, ghànindriyam, jivhindriyam, kàyindriyam, itthindriyam, purisindriyam, jìvitindriyam, manindriyam sukhindriyam dukkhindriyam, somanassindriyam, domasassindriym upekkhindriyam, saddhindriyam, viriyindriyam, satindriyam, samàdhindriyam, pannindriyam, anannàtannassàmìtindriyam, annindriyam, annàtàvindriyam. LIKE VAN. – Anannatannassàmìtindriyam: Current position of tri-base. Annindriyam: Knowledge-base. Annatàvindriyam: Tool tri-base. III. VIET VAN. – 18) There are 12 faculties: the eye faculty, the ear faculty, the billion sense organ, the loss root faculty, the body root faculty, the female faculty root faculty, the male faculty organ, the life faculty root faculty, the mind faculty faculty of the mind, the sense of pleasure faculty, and the suffering faculty faculty. the root of joy, the faculty of grief, the faculty of discharge, the faculty of faith, the faculty of effort, the faculty of the crown, the faculty of concentration, the faculty of wisdom, the faculty of position, the faculty of knowledge, the faculty of knowledge, the faculty of knowledge. MEANING MEANING. – Indriya: Roots, so called because they have the ability to dominate related objects. The five senses belong to the five senses mentioned earlier. The 6th and 7th roots are called bhavindriya or nature roots. The network base includes both the name network base and the material network base. Root numbers 10, 11, 12, 13 and 14 belong to 15 types of life. Roots 15, 16, 17, 18 and 19 are both a faculty and a force, because they govern the dharmas associated with existence and subdue the opposing dharmas. The last three are very related and belong to the supramundane. Instrument-tri-base only Nirvana. When the first fruit, the Stream-Flower, the Four Truths are enlightened for the first time, and so the Path-to-Throw knowledge is called the current position of knowledge. The 6 middle stage from Flow-Save-Treatment to Arahant's Path is called Di-tri-base. Because wisdom is found in all 7 supramundane-minds that dominate the 37 affiliations, it is called Indriya. An arahant is called Annatàvi, because he is fully enlightened to the Four Noble Truths. The last root indicates the unsurpassed wisdom of arahantship. PALI VAN. – 19) Nava balàni: saddhà-balam, viriyabalam, satibalam, saámdhibalam, panna-balam, hiribalam, ottappabalam, ahirikabalam, anottappabalam. 20) Cattàro adhipati-chandàdhipati, cittàdhipati, viriyàhipati, becausemamsà-adhipati. 21) Cattàro àhàrà-kabalíkàro àhàro, phasso dutiyo, manosancetanà tatiyà, vinnanam catuttham. LIKE VAN. – Bala: Force. Adhipati: Sangha-upper. Ahara: Really. III. VIET VAN. – 19) There are nine forces: Faith power, effort energy, mindfulness power, concentration power, wisdom power, evil power, precious power, no potential power, and no precious power. 20) There are four superior monks: Higher Desire, Higher Mind, Higher Effort, and Higher Thinking. 21) There are four types of food: food for food, food for food is second, food for food is for third, and food for food is fourth. MEANING MEANING. – 19) The nine forces (bala), so called because they are not dominated by opposing forces and because they strengthen the conditioned dharmas. The first 7 dharmas belong to kusala dharma, the latter two dharmas belong to unwholesome dharmas. Adhipati: Higher Sangha. Adhipati is different from sense. The high monk can be likened to a king, leading all the ministers. Indiya (base) are seen as ministers who lead their own ministry but do not interfere with other ministries. Just as the eye-sense governs only rupa and does not interfere with the object of the ear-sense. And Ahipati at the time governs all dharmas of association. No two Adhipatis co-origin and dominate at once. On the contrary, the senses can arise simultaneously. Cittàdhipati indicates Javana citta (speeding mind). Vimamsàdhipati shows the faculty of wisdom (pannindriya). Ahara: The food group nourishes the body-food, the food touch nourishes the five sensations. Consciousness refers only to the cittas present in the 29 wholesome and unwholesome sex worlds, the form world, and the formless mind. These cittas nourish or produce rebirth in the three precepts. Consciousness only for Patisandhi vinnana (Knowledge-birth-consciousness) that nourished the namarùpa (Nature-form) that has arisen continues. There are 19 types of fettered birth consciousness. As for the non-idea world, the real consciousness only nourishes the rupa; As for the Formless Realm, there is only nama-dhamma. In lives where there are five aggregates, consciousness-food nourishes mind-dharmas, rupa-dhammas. PALI VAN. – 22) Indriyesu panettha sotàpattimaggananam anannàtannassàmitindriyam, arahattaphalanànam annàtàvindriyam. Majjhe father nanani annindriyànìti vuccati. Jìvitindriyam ca rupàrùpavasena duvidham hoti. 23) Pancavinnanesu jhanangàni, aviriyesu balani, ahetukesu maggangàni na labbhanti. Tathà vicikicchàcitte ekaggatà maggindriyabalabhàvam na gacchati. Dvihetukatihetukajavanesveva yathàsambhavam adhipati ekova labbhati. LIKE VAN. – Dvihetuka: The dual person. Tihetuka: Three people. Ekova: only one. III. VIET VAN. – 22) Now in the senses, the current position of knowledge base is the stream of path wisdom, and the specific tri root position is the arahant of fruition. In the middle faculties, the knowledge base is 6 knowledge. The network base includes both the material network base and the nama network base. 23) The factors of Zen cannot be found in the five consciousnesses, the forces cannot be found in the minds that are not diligent, the factors of the Way cannot be found in the minds of the unhuman; Likewise, in doubt, one-pointedness cannot become a path factor, faculty, or force. Of the 4 Upper Sangha (Sex, Mind, Effort, Thinking) only one Superior Sangha is certified once, depending on the case, only in the minds, belonging to the dual or triple mind. MEANING MEANING. – There is not one of the 10 factors of Zen because feeling is very weak and object consciousness is absent. The cittas are not diligent and 16, i.e. 10 consciousness consciousnesses, 2 receiving cittas, 3 contemplating the mind, and the five doors orienting the mind. One-pointedness in these cittas is not given strength. No human heart has 18. One-pointedness in Nghi mind helps the mind to be balanced, but not strong. There is no Adhipati in the non-human mind and the one-person mind. In fact, only 5 jhāna factors and 3 feelings can be considered as one; There are only nine factors of Taoism because wrong thinking, wrong effort and one-pointedness are included in Search, effort, and one-pointedness. The senses have only 16 when 5 sensations are considered as one and three supramundane consciousnesses are entered into the wisdom sense. PALI VAN. – 24) Father hetù panca jhanangà maggangà nava vatthuto. Solasindriyadham that ca baladham that naverit. Cattàrodhipati vuttà tathàhàrà ti satadhà. Kusaladisamakinno vutto missakasangaho. LIKE VAN. – Vatthuto: Go to the department-y. Samàkinno: To be declared. Votto: Talk about. Naverità: (Nava) erità: To be expressed. III. VIET VAN - 24) In fact, 6 causes, 5 meditation factors, 9 Dao chi, 16 faculties and 9 forces are described. In the same way, the 4 monks and the 4 reals are mentioned. Thus, the weak collection is declared according to seven categories such as good, etc. PALI VAN. – 25) Bodhipakkhiyasangahe cattàro satipatthanà kayanupassanà-satipatthânam, vedanânupassanà-satipatthânam, cittânupassanà-satipatthânam, dhammanupassanàsatipatthânam. 26) Cattàro samappadhànà-uppannànam pàpakànam dhammanam pahànaya and yàmo, anuppannànam pàpakànam dhammānam anuppàdngaya andyàmo, anupannànam kusalànam dhammānam uppādngaya and bhiyāyhamyam, uppannân LIKE VAN. – Bodhipakkhiyasangahe: Bodhi-part of the weak. Kànupassanà-satipatthânam: Body contemplation of the land of Vayàmo: Effort. Bhiyyobhāvaya: Make growth. III. VIET VAN. – 25) In the Bodhi section, there are four bases of mindfulness, i.e. Body contemplating the base, feeling contemplating the base, Mind contemplating the base, and the Dharma contemplating the base. 26) There are four principalities - effort i.e. effort to eliminate unwholesome dhammas that have arisen, effort not to produce unwholesome dhammas that have not yet arisen, effort to bring about unborn kusala dhammas, and effort to increase the unborn kusalas. good dharma was born. MEANING MEANING. – Bodhipakkhiya: Bodhi is Bodhi, which means enlightenment. Pakkhiya: means part, belongs. Satipatthana: Mindfulness of the Foundation. Sati is mindfulness, awareness or attention. Patthana is to put on, to apply, to base, to base. These foundations of mindfulness are geared towards the development of samadhi and contemplation. Each satipatthana has its own purpose. By contemplating these four objects, the notions of impermanence, suffering, impermanence, and non-self are increased and increased, and the thoughts of covetousness, craving, desire for pleasure, permanence, and self-being are eliminated. The objects - objects of the Four Foundations of Mindfulness can be divided according to Name (Nàma) and Form (Rùpa). The first object belongs to Rupa, because the breath is also regarded as Rupa. The second and third objects belong to feelings and thoughts, of nama. And the fourth object, Dhamma (Dhamma) includes both Name and Form. Sammappadhànà: 4 main - need, ie, effort - effort. PALI VAN. – 27) Cattàro iddhipàdà-chandiddhipàdo, cittiddhipàdo, viriyiddhipàdo, vimansiddhipàdo. 28) Pancindriyâni-saddhindriyam, viriyindriyam, satindriyam, saámdhindriyam, pannindriyam. 29) Panca balàni – saddhà balam, viriyabalam, satibalam, saámdhibalam, pannàbalam. LIKE VAN. – Iddhipàdà: Like the will. III. VIET VAN. – 27) There are 4 like-mindedness: Desire is like-will, Mind is like-minded, Need is like-minded, and Contemplation is like-minded. 28) There are 5 faculties: Faith, Effort, Mindfulness, Concentration, and Wisdom. 29) There are 5 forces: Faith, Diligence, Mindfulness, Concentration, and Wisdom. MEANING MEANING. – Iddhipàda is the means to realize one's end. All 4 like this will belong to the Super World. Chanda is the sense-base. Need as the intention of the four main needs. Citta: belongs to the supramundane mind and Vimansà is the wisdom mind of the supramundane world. 4 This mental factor is only called Suchness when it arises in the Super World. PALI VAN. – 30) Satta bojjhangà: Satisambojjhango, dhammavicayasambojjhango, viriyasambojjhango, pitisambojjhango, passaddhisambojjhango, saámdhisambojjhango, upekkhàsambojjhango. 31) Attha maggangàni: sammàditthi, sammāsankappo, sammāvāa, sammākammanto, sammājìvo, sammāvāyāmo, sammāsati, sammāsaámdhi. 32) Ettha pana cattàro satipatthànà ti samámsati ekà va pavuccati, tathà cattàro sammappadhànà tica sammay and yàmo. LIKE VAN. - Bojjhango: Enlightenment. Dhammavicaya: Tracing the Dharma. III. VIET VAN. – 30) There are seven factors of enlightenment: enlightenment factor, Trach Dharma Enlightenment, Tinh Tri Enlightenment, Joy, Enlightenment, Contemplation, Enlightenment, Discharge. 31) There are Eight Path factors: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. 32) Here, the four foundations of mindfulness are considered as mindfulness; also, the four main should be considered as the right effort. MEANING MEANING. – Sambojjhanga: Sam is Good, good. Bodhi: Bodhi, enlightenment. Anga: Sub-section. Dhammavicaya: means seeing Mind and Form as true, true to the truth. Passaddhi: is disdain, disdain-mind and disdain-mind. Upekkhā, does not mean equanimity, but means a calm, balanced mind towards things. Dhammavicaya, viriya and piti against thenna-middha; passaddhi, samadhi and upekkha against Uddhacca. Sammāditthi: Right view is the understanding of the Four Noble Truths. Sammāsankappo: Right Thought, this is the Vitakka (Consciousness of Consciousness) leading the mind towards Nibbana, eliminating Kàma (Sexual Pleasure) Vyàpàda (Aversion) and himsa (Having mind) by cultivating Nekkhamma (separation of desire), Avyàpàda (non-hatred) and Avihimsa (harmless). PALI VAN. – 33) Chando cittamupekkha ca saddhàpassaddhipìtiyo. Sammàditthi sang sankappo and yàmo viratittayam Samámsati saámdhìti cuddasete sabhàvato Sattatimsappabhedena sattadhà tattha sangaho. LIKE VAN. – Sabhàvato: According to the self-nature. Guddasa: 14. Sattatimsa: 37. III. VIET VAN. - 33) Thus, the Compendium is divided into 7 categories, including 37 dharmas, divided into 14 dharmas as follows, according to their intrinsic nature: Desire, Mind, Equanimity, Faith, Contempt, Joy, Right View, and Thought Only, Effort, Three Temperance, Right Mindfulness and Right Concentration. MEANING MEANING. – Thus, the 37 nouns mentioned above are described in 7 categories as follows: i) Satipàtthâna (Base of Mindfulness): 4 ii) Sammappadhāna (Right Need): 4 iii) Iddhipàda (Like-mindedness): 4 iv) Indriya (Sense): 5 v) Bala (Power): 5 vi) Bojjhanga (Part of Bodhi): 7 vii) Magganga (Path-Chi): 8 Total: 37 Now 4 Foundations of Mindfulness are considered as 1 Righteousness. mindfulness, and 4 Right Effort as 1 Right Mindfulness, so there are really only 14 Dharmas as follows: i) Satipatthana (Mindfulness of Mindfulness): Samámsati (Mindfulness): 1 ii) Sammappadhana (Right Effort) = Sammàvayàmo (Right Effort) ): 1 iii) Iddhipàda (Like Will) = Desire, Mind, Contemplation: 3 iv) Indriya (Faith) = Faith, Concentration: 2 v) Bala (Strength): 0 vi) Bojjhanga (Part of Bodhi) = Joy , contempt, discharge: 3 vii) Magganga (Dao Chi) = Right speech, right action, right livelihood, right thought: 4 Total: 14 PALI VAN. – 34) Sankappa – passaddhi ca pitupekkhà, Chando ca cittam viratittayan ca, Navekatthânà viriyam navattha Sati, saámdhi catu panca pannà; Saddhā dutthânuttamasattatimsa, Dhammānameso pavaro vibhàgo. 35) Sabbe lokuttare honti na and sankappapìtiyo Lokiye piyathayoyam chabbisuddhippavattiyam. LIKE VAN. – Nava: 9. Ekatthà: Once. Dutthà: Twice. Uttama sattatimsa: 37 upper dharmas. Pavaro: Supreme. Vibhàgo: Classification. Yathàgogam: Depends on the case. Chabbisuddhi: 6 types of purity. Pavattiyam: In practice, in progress. III. VIET VAN. – 34) The ultimate classification of these 37 supreme dharmas is divided as follows: Thought, Contempt, Joy, Equanimity, Desire, Mind and three temperance, these 9 are mentioned once; Diligence, 9 times; Recite 8 times; Dinh, 4 times; Tue, 5 times and Tin 2 times. 35) All these things, except sometimes Thought and Joy, arise in the supramundane mind, and also in the World, as the case may be, in the progression of the six types of Visuddhi. MEANING MEANING. a). The following 9 dharmas are mentioned once: Right Thought, Contempt-compassion-factor, Joy-enlightenment, Equanimity-enlightenment, Desire as the mind, Mind as the will, Right speech, Right action, Right livelihood. b) Effort is mentioned 9 times: 4 Right Efforts, Efforts like the will, Tinh Efforts Roots, Tinh Efforts, Tinh Tri Giac Chi, and Right Efforts. c) Mindfulness is mentioned 8 times; 4 Mindfulness of the Foundation, Mindfulness of the Foundation, Mindfulness of Power, Mindfulness of Enlightenment factors, Right Mindfulness. d) Concentration is mentioned four times: Concentration, Concentration, Concentration-factor, Right Concentration. e) Tue is mentioned 5 times: Contemplation as intention, Tue root, Tue force, Trach Dharma, Right view. f) Faith is mentioned twice: Faith and Faith. When the super-world-mind of the Second jhāna has no application (Vitakka). When the super-world-mind belongs to the Third Meditation, the Fourth Meditation, there is no Joy. These 37 dhammas arise together once in the supramundane-mind, but in the other realms they arise separately. (a) (b) (c) (d) (e) (f) (g) 1 Viriya: Effort 9 +4 + + + + + 2 Sati: Reciting 8 +4 + + + + 3 Panna: Wisdom 5 + + + + + 4 Samādhi: Concentration 4 + + + + 5 Saddhā: Faith 2 + + 6 Sankappa: Thinking 1 + 7 Passaddhi: Contemplation 1 + 8 Piti: Joy 1 + 9 Upekkha: Equanimity 1 + 10 Chanda: Desire 1 + 11. Citta: Mind 1 + 12 Sammàvaca: Right Speech 1 + 13 Sammākammanto: Right Action 1 + 14 Sammà àjìvo: Right Livelihood 1 + (a) 4 Satippatthàna: Foundation of Mindfulness (b) 4 Sammappadhana: Right effort (c) 4 Iddhipàda: Consciousness of mind (d) 5 Indriya: Root (e) 5 Bala: Strength (f) 7 Bojjhangà: Part of Bodhi (g) 8 Maggangà: SABBASANGAHO - GENERAL COLLECTION OF PALI VAN. – 36) Sabbasangahe pancakkhandhà-rùpakkhandho, vedanàkkhandho, sannàkkhandho, sankharakkhandho, vinnanakkhandho. 37) Pancupàdânakkhandhà: Rùpupàdânakkhandho, vedanupàdànakkhandho, sannupàdànakkhandho, sankhàrupàdânakkhan dho, vinnànupàdânakkhandho. 38)Dvadasayatanani – cakkhayatanam, sothayatanam, ghngayatanam, jivhhayatanam, kayatanam, manayatanam, rupayatanam, saddngayatanam, gandhhayatanam, rashayatanam, photthabbayatanam, dhammayatanam. LIKE VAN. – Sabbasangahe: General Compendium. III. VIET VAN. – 36) In the general compendium, there are 5 aggregates: the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. 37) There are five aggregates of clinging: the aggregate of form clinging to the aggregate, the aggregate of feeling clinging to the aggregate of grasping, the aggregate of perception to the aggregate of clinging to the aggregate of action, and the aggregate of Consciousness clinging to it. 38) There are 12 bases: the origin of the eye, the ear of the ear, the base of the tongue, the base of the tongue, the base of the body, the base of mind, the origin of form, the base of the sound, the base of scent, the base of taste, the base of touch, and the base of the Dharma. MEANING MEANING. - Khandha: means aggregate, meeting. The Buddha divided living beings into five aggregates. All past, present and future rupa are collectively called Rùpakkhandha. Here the term Sankhāra is used in a special sense. Of the 52 mind-facilities, except for the feeling and the perception-consciousness, there are 50 remaining mental-facilities, collectively known as Actions (Sankhàra). Upàdànakkhandha: The aggregates of clinging, so called because they become objects to hold and embrace. The eight supramundane-cittas and the cetasikas associated with existence, together with the ten rupa-dhammas not born of kamma, are not considered the aggregates of clinging. Cakkhayatana: the base of the eye, indicating the clear form faculty of the eye. Manayatana: The mind base here does not have a special faculty for the mind like the other senses. The word mind-base here refers to manad andràvajjana (mind-door adverting) along with Bhavangupaccheda (Habitat stopping). PALI VAN. – 39) Atthàrasa dhàtuyo: Cakkhudhàtu, sotadhàtu, ghànadhàtu – jivhàdhàtu, kàya-dhàtu, rùpa-dhàtu, saddadhàtu, gandha-dhàtu, rasa-dhàtu, phottabba-dhàtu, cakkhuvinnàna-dhàtu, sotavinnànadhàtu, ghànavinnànadhàtu, jivhàvinnàna-dhàtu, kỳyavinnànadhàtu, manodhàtu, dhammadhàtu, manovinnana-dhàtu. 40) Cattàri ariyasaccâni: dukkham ariyasaccam, dukkhasamudaya ariyasaccam, dukkhanirodham ariyasaccam, dukkhanirodhagàminìpatipadà ariyasaccam. Ettha pana cetasika – sukhumarùpa – nibbànavasena ekùnasattati dhamma dhammayatanam, dhammadhàtù ti ca sankham gacchanti. Manayatananameva sattavinnànadhàtu-vasena bhijjati. LIKE VAN. – Sukkhumarùpa: Sacrifice. Ekùnasattati: 69. Bhijjati: Split, broken. III. VIET VAN. – 39) there are 18 precepts. The Eye Precept, the Ear Precept, the Female Precept, the Damage Realm, the Body Realm, the Form Realm, the Clear Realm, the Flavor World, the Taste Precept, the Touch Precept, the Eye Consciousness World, the Ear Consciousness World, the Perception Precept, the Damaged Realm, the Body Consciousness World, Mind World, Dharma Realm, Consciousness World. 40) There are 4 Noble Truths: The Noble Truth of Suffering, the Noble Truth of Suffering, the Cessation of the Noble Truth of Suffering, and the Cessation of the Noble Truth of Suffering. 41) Here 69 dharmas including cetasikas, sacrosancts and Nirvana are considered as the dharma-base and the dharma-sphere. Only mind-base is divided into 7 consciousness-elements. MEANING MEANING. Dhàtu means something that carries its own characteristics. Dhammadhātu is synonymous with dhammayatana but is different from dhammārammana, because it does not include citta (mind), pannatti (fake, poetic) and pasàdarùpa (pure form-base). Manovinnànadhàtu: Consciousness-world. Of the 89 cittas, 76 cittas are considered to be consciousness, except for the 10 mind consciousnesses and the three mind precepts (2 reception-consciousness and five-door adverting-consciousness). PALI VAN. – 42) Rùpam ca vedanà sannà sesà cetankà tathà, Vinnànamiti pancete pancakkhandhà ti bhàsità, Pancupàdânakkhandhàti tathà tebhùmakà matà, Bhedàbhàvena nibbananam khandhasangahanàlambanadham, Dand Dukkham tebhùmakam vattam samùdayobhave, Nirodho nama nibbanam maggo lokuttaro mato. Maggayuttà phalà ceva catusaccavinissatà, Iti pancappabhedena pavutto sabbasangaho. LIKE VAN. - Tebhùmaka: 3 precepts. Mata: To be known, to be understood. Bhedàbhàvena: For lack of distinction (past, present, future). Khandhasangahanissatam: Not belonging to the weak (five) aggregates. Dvalambanabhedena: Due to the difference between the door and the condition. Bhavantayatanani: There are 12 bases. Taduppannapariyyena: Due to the consciousness where they arise. Vattam: Presence. Maggayutà phalà: The cetasikas correspond to the Path and the Fruit. Catusaccavinissatà: Excluded from the Four Noble Truths. III. VIET VAN. – 42) Form, feeling, perception and the rest of the mental factors and the consciousnesses that call the five aggregates, so also those related to the three precepts are considered the five aggregates of clinging. Since Nirvana lacks distinctions (like past, present, and future), Nirvana is set apart from the five aggregates. Because of the difference between the sense-door and the object, there are 12 bases. Due to the distinction between the sense-door, object and consciousness, the y where they arise, there are elements. 43) Presence in the three precepts is suffering. Craving is their cause. The cessation of suffering is called Nirvana. Tao is the supramundane path. The mental factors associated with the Path and the Fruit are placed beyond the 4 Truths. Thus, the summary collection is explained under 5 headings. END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.10/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.