Essential Dharma

WAYS OF LIVING IN HARMONY

The Six Harmonies (Pháp Lục Hòa)

  • Practicing harmony of the body (Thân hòa đồng trú)
  • Practicing harmony of sharing (Lợi hòa đồng quân)
  • Practicing harmony of speech (Khẩu hòa vô tránh)
  • Practicing harmony of precepts (Giới hòa đồng tu)
  • Practicing harmony of mind (Ý hòa đồng sự)
  • Practicing harmony of viewpoints (Kiến hòa đồng giải)


    • The Six Principles of Cordiality (Sáu Nguyên Tắc Sống Bình An)

  • Maintain bodily acts of loving-kindness to others.
  • Maintain verbal acts of loving-kindness to others.
  • Maintain mental acts of loving-kindness to others.
  • Share material gains with others.
  • Follow the same codes of conducts.
  • Holds the same view that would lead to the ultimate goal of complete destruction of suffering.


    • The Seven Principles of Social Stability (Bảy Pháp làm Cộng Đồng Bền Vững)

  • Hold regular and frequent assemblies.
  • Meet in harmony, break up in harmony, and carry on their business in harmony.
  • Do not authorize what has not been authorized already, and do not abolish what has been authorized, but proceed according to what has been authorized by the rules of training.
  • Honor, respect, revere, and salute the elders, and consider them worth listening to.
  • Do not fall prey to the craving that arises in them and leads to rebirth.
  • Being devoted to home.
  • Preserve mindfulness regarding the body.


    • The Six Roots of Dispute (Sáu Nguyên Nhân Tranh Chấp)

  • Angry and resentful
  • Contemptuous and insolent
  • Envious and niggardly
  • Deceitful and fraudulent
  • Evil wishes and wrong view
  • Adhere to one’s own views


    • The Seven Practices of Reconciliation (Bảy Pháp Dứt Sự Tranh Chấp)

  • The first practice is face-to-face sitting with both sides of the conflict present.
  • The second practice is remembrance, both parties involved try to remember from the beginning everything that led up to the conflict.
  • The third practice is non-stubbornness, both parties to demonstrate their willingness to reach reconciliation.
  • The fourth practice is voluntary confession. Each party is encouraged to admit his own transgressions and shortcomings without having to be prodded by the other party or the community.
  • The fifth practice is accepting the verdict.
  • The sixth practice is decision by consensus. After hearing both sides and being assured of the wholehearted efforts by both sides to reach a settlement, the community reaches a verdict by consensus.
  • The seventh practice is covering mud with straw. During the convocation, a venerable elder monk is appointed to represent each side in the conflict to speak. Their words carry special weight and have the capacity to soothe and heal wounds, to call forth reconciliation and forgiveness, just as straw covers mud, enabling someone to cross it without dirtying his/her clothes. Bitterness is eased and the community can reach a verdict agreeable to both sides.

    • THE LAWS OF KARMA (Luật Nhân Quả)
    (Volitional formation of body, speech, or mind)

    “There are, O monks, these four kinds of karma declared by me (The Buddha) after
    I had realized them for myself by direct knowledge. What four?
    There is dark karma with dark results; there is bright karma with
    bright results; there is karma that is dark and bright with dark and
    bright results; there is karma that is neither dark nor bright, with neither
    dark nor bright results, which leads to the destruction of karma...

    (Anguttara Nikaya (AN) 4:232; II 230–32)", Excerpted from "In the Buddha's Words by Bhikkhu Bodhi."

    Results are similar to causes
    Simply said, when I cause other people harm, I will suffer myself.  If I plant an apple tree, I will have apples to eat.  But if I plant a mango tree, I will have mango to eat.
    No results occur without a cause
    It is obvious within science; things do not suddenly appear out of nothing.  Energy or matter can neither be created nor destroyed but only transformed.
    Once a thought, a speech or an action is done, the result is never lost
    Things do not suddenly disappear into nothing.  Energy or matter can neither be created nor destroyed but only transformed.
    Karma expands
    An example of explaining actions of adults are habit-forming from their childhood experiences.  An apple tree grows from one seed of an apple.  With continuously proper care for the tree, it will produce a lot more apples.

    THE FOUR NOBLE TRUTHS (Tứ Diệu Đế)

    1. The existence of suffering (Khổ) - To be understood.
    State of NOT being healthy, peaceful, and happy.

    Birth is suffering; aging is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, dejection, and despair are suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering
    2. The cause of suffering (Tập) - To be transformed.
    Selfishness, ignorance, attachment, and craving are the main causes of suffering.
    3. The cessation of suffering (Diệt) - To be realized.
    State of being healthy, peaceful, and happy.

    It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonattachment.
    4. The Noble Eightfold Path to end suffering (Đạo) - To be developed.
    The path of living in mindfulness and awareness

    THE NOBLE EIGHTFOLD PATH (Bát Chánh Đạo)

    Wisdom

    1. Right View (Perspective of the ‘Laws of Karma’, transiency, selflessness, the Four Noble Truths, generosity, humbleness, and the Four Immeasurable Minds)

    2. Right Intention (Intention of renunciation, non-ill will, and harmlessness. Avoid greed, anger, and delusion)

    Morality (Five Mindfulness Trainings)
    3. Right Speech (Avoid false speech, harsh speech, malicious speech, and idle chatter)
    4. Right Action (Avoid destruction of life, stealing, and sexual misconduct)
    5. Right Livelihood (Earning living by a right livelihood, benefiting others. Not trading in weapons, living beings, Meat, and poisons or intoxicants)

    Concentration

    6. Right Diligence (Conducting numerous meritorious deeds. Practicing the Four Supreme Efforts and meditation)

    7. Right Mindfulness (Awareness of body and mind. Contemplation of The Four Establishments of Mindfulness)

    8. Right Concentration (Abandonment of the five hindrances, attainment of the four Jhanas “the liberations that are peaceful and formless”)

    THE TWELVE LINKS OF INTERDEPENDENT ARISING (Thập Nhị Nhân Duyên)

    TimeLine Twelve Links Karma

     

    Past

    1. Ignorance (vô Minh)

    Not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering.

    With the arising of the taints there is the arising of ignorance. With the cessation of the taints (sensual desire, existence, and ignorance) there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path; that is, right view ... right concentration.

    2. Volitional Actions (Hành)

    There are these three kinds of volitional formations: the bodily volitional formation, the verbal volitional formation, the mental volitional formation.

    The way leading to the cessation of volitional formations is just this Noble Eightfold Path; that is, right view ... right concentration.

     

    Cause

     

     

    Present

    3. Consciousness (Thức)

    There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.

    The way leading to the cessation of consciousness is just this Noble Eightfold Path; that is, right view ... right concentration.

    4. Mind/Body or Name-and-Form (Danh Sắc)

    Feeling, perception, volition, contact, and attention—these are called name. The four great elements and the form derived from the four great elements—these are called form.

    The way leading to the cessation of name-and-form is just this Noble Eightfold Path; that is, right view ... right concentration.

    5. Six Sense Organs & Their Objects (Lục Căn)

    There are these six sense bases: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base.

    The way leading to the cessation of the six sense bases is just this Noble Eightfold Path; that is, right view ... right concentration.

    6. Contact (Xúc)

    There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.

    The way leading to the cessation of contact is just this Noble Eightfold Path; that is, right view ... right concentration.

     

     

    Result

    7. Feeling (Thọ)

    There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact.

    The way leading to the cessation of feeling is just this Noble Eightfold Path; that is, right view ... right concentration.

    8. Craving (Ái)

    There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tactile objects, craving for mental phenomena.

    The way leading to the cessation of craving is just this Noble Eightfold Path; that is, right view ... right concentration.

    9. Grasping / Clinging (Thủ)

    There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.

    The way leading to the cessation of clinging is just this Noble Eightfold Path; that is, right view ... right concentration.

    10. Coming to Be / Existence (Hữu)

    There are these three kinds of existence: sense-sphere existence, form-sphere existence, and formless-sphere existence.

    The way leading to the cessation of existence is just this Noble Eightfold Path; that is, right view ... right concentration.

     

     

    Cause

     

    Future

    11. Birth (Sanh)

    The birth of beings in the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact.

    The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view ... right concentration.

    12. Old Age & Death (Lảo Tử)

    Aging: The aging of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties.

    Death: The passing of beings out of the various orders of beings, their passing away, breakup, disappearance, dying, completion of time, the breakup of the aggregates, laying down of the body.

    The way leading to the cessation of aging and death is just this Noble Eightfold Path; that is, right view ... right concentration.

     

    Result

    THE FOUR IMMEASURABLE MINDS (Tứ Vô Lượng Tâm)

    VNese English Description Enemy
    Từ loving kindness good-will, friendship, unconditional love for all beings Anger, Hatred
    Bi compassion feel with someone instead of for someone, remove suffering from others without any conditions Pity,

    Cruelty
    Hỉ Joy spontaneous joy in response to others success Hypocrisy,

    Envy
    Xả equanimity even-mindedness based on insight into the nature of things, letting go, non-attachment, non-discrimination Prejudice, Anxiety

    The FIVE MENTAL HINDRANCES (CÁC TRỞ NGẠI CỦA SỰ PHÁT TRIỂN TÂM)

    1. Sensual lust (Dục Tham)
    2. Ill-will (Sân)
    3. Dullness and drowsiness (Hôn Trầm, Thụy Miên)
    4. Restlessness and remorse (Trạo Hối)
    5. Doubt (Nghi Hoặc)

    THE FIVE AGGREGATES AND 18 REALMS OF PHENOMENA

    (Ngũ Uẩn và Thập Bát Giới)

    THE FIVE AGGREGATES THE 18 REALMS OF PHENOMENA – DOMAINS OF EXISTANCE
    Form (Sắc)

    Feelings (Thọ)

    Perceptions (Tưởng)

    Mental Formations (Hành)

    Consciousness (Thức)

    		 Six Sense Organs Six Sense Objects Six Sense Consciousness
    Eyes (mắt)

    Ears (tai)

    Nose (mũi)

    Tongue (lưỡi)

    Body (thân)

    Thought (ý)

    		 Form (sắc)

    Sound (thanh)

    Odor (hương)

    Taste (vị)

    Touch (xúc)

    Mental Object (pháp)

    		 Seeing Consciousness (Nhãn thức)

    Hearing Consciousness (nhĩ thức)

    Smelling Consciousness (tỉ thức)

    Tasting Consciousness (thiệt thức)

    Touching Consciousness (xúc thức)

    Perceiving Consciousness (ý thức)

    THE THREE DHARMA SEALS AND THE THREE DOORS OF LIBERATION

    (Tam Pháp Ấn và Tam Giải Thoát Môn)

    THE THREE DHARMA SEALS (Tam Pháp Ấn) THE THREE DOORS OF LIBERATION (Tam giải thoát môn)
    Impermanence (Vô Thường)

    Non-self (Vô Ngã)

    Nirvana (Niết Bàn) / Sorrow (Khổ)

    		 Emptiness (Không)

    Signlessness (Vô Tướng)

    Aimlessness (Vô Tác hay Vô Nguyện)

    THE 37 FACTORS OF ENLIGHTENMENT (37 Phẩm Trợ Đạo)

    1. Four Establishments of Mindfulness (Tứ Niệm Xứ)
    Observation of the body (Quán Thân)
    Observation of the feelings (Quán Thọ)
    Observation of the mind (Quán Tâm)
    Observation of the objects of mind (Quán Pháp)


    2. Four Supreme Efforts (Tứ Chánh Cần)
    Avoiding of non-arising unwholesome states (Ðoạn những bất thiện pháp chưa sanh)
    Overcoming of arising unwholesome states (Ðoạn những bất thiện pháp đã sanh)
    Developing of non-arising wholesome states (Làm cho các thiện pháp chưa sanh được sanh)
    Maintaining of arising wholesome states (Làm cho các thiện pháp tăng trưởng)


    3. Four Means to Accomplishment (Tứ Như Ý Túc)
    Will (Dục)
    Diligence (Tinh Tấn)
    Consciousness (Nhất Tâm)
    Observation (Quán)


    4. Five Faculties-Five Powers (Ngũ Căn-Ngũ Lực)
    Faith (Tín)
    Energy (Tinh Tấn)
    Mindfulness (Niệm)
    Concentration (Định)
    Insight (Huệ)


    6. Seven Factors of Enlightenment (Thất Giác Chi)
    Mindfulness (Chánh Niệm)
    Investigation (Trạch Pháp)
    Energy (Tinh tiến)
    Rapture (Hỷ Lạc)
    Tranquility (Khinh An)
    Concentration (Định)
    Equanimity (Hành xả)


    7. Noble Eightfold Path (Bát Chánh Đạo)
    Right View (Chánh Kiến)
    Right Thought (Chánh Tư duy)
    Right Speech (Chánh Ngữ)
    Right Action (Chánh Nghiệp)
    Right Livelihood (Chánh Mạng)
    Right Diligence (Chánh Tinh Tấn)
    Right Mindfulness (Chánh Niệm)
    Right Concentration (Chánh Định)

    THE FOUR CLASSES OF NOBLE DISCIPLES (Bốn hạng thánh nhân)

    Class of disciple
    (Phân hạng bậc Thánh)    		Fetters eliminated
    (Kiết sử được đoạn tận)    		Remaining types of rebirth
    (Hình thức tái sinh)
    Stream-enterer
    (Dự lưu / Tu-đà-hoàn)
    		Identity view, doubt, wrong grasp of rules and observances
    (Thân kiến, hoài nghi, giới cấm thủ)
    		At most seven more births among humans and devas
    (Tối đa bảy kiếp làm người hay chư thiên)
    Once-returner
    (Nhất lai / Tư-đà-hàm)
    		Same as above, but weakens lust, hatred, and delusion
    (Như trên, nhưng suy giảm tham, sân, si)
    		One more birth in the sensesphere realm
    (Thêm một kiếp trong dục giới)
    Non-returner
    (Bất lai /A-na-hàm )
    		Sensual lust and ill will
    (Dục ái và sân)
    		Spontaneous birth in the form realm
    (Tái sinh tức thì vào sắc giới)
    Arahant
    (A-la-hán / Ứng cúng)
    		Desire for existence in form realm, desire for formless existence, conceit, restlessness, ignorance
    (Sắc ái, vô sắc ái, ngã mạn, trạo cử, vô minh)
    		None
    (Không còn tái sinh)