Xác minh cái mả mẹ tụi Chó Vàng & đám quân đội Cọng Sả để lính nghĩa vụ chết oan rồi chìm xuồng, sống, chết mặc mẹ dân

1. Frances McDormand as Fern (Nomadland)
   
2. Meryl Streep as Margaret Thatcher (The Iron Lady)
   
3. Renée Zellweger as Judy Garland (Judy)
   
4. Sandra Bullock as Leigh Anne Tuohy (The Blind Side)
   

• Mọi người đều sinh ra có quyền bình đẳng

2.1. Vibhajjavādi Dhamma Paṭisambhidā-ñāṇa

(page86) With this object in view, he meditates again on the three characteristics (Patisankha nana), and thereafter becomes completely indifferent to all conditioned things— having neither attachment nor aversion for any worldly object (Sankharupekkha nana). Reaching this point of mental culture, he takes for his object of special endeavour one of the three characteristics that appeals to him most, and intently keeps on developing insight in that particular direction, until that glorious day when, for the first time, he realises Nibbána, his ultimate goal [A Manual of ABHIDHAMMA (Narada Maha Thera)]

The 4 analytic insights

(1) the analytic insight in effects; attha,paṭisambhidā
(2) the analytic insight in causes and conditions; dhamma,paṭisambhidā
(3) the analytic insight in language; and nirutti,paṭisambhidā
(4) the analytic insight in ready wit; paṭibhāna,paṭisambhidā

Sāriputta declares in Paṭisambhidā Sutta (A 4.173):

that within a fortnight (aḍḍha,māsa) of his ordination he is able to master the 4 analytic insights both “specifically and literally” (odhiso vyañjanaso) [4.5n]. Of the analytic insight in effects, he declares:
I say, teach, state, declare, establish, reveal, analyse and clarify it [the analytic insight in effects] in various ways. But if anyone has a doubt or perplexity, why question me, what is my point in explaining, when the Teacher is right here before us, he who is well-skilled in dharmas [states].24 (A 4.173/2:160), SD 28.4(4.5)

A.VII.36 The True Friend II - 6. Dutiya-mitta Sutta
A monk, monks, who possesses seven qualities, is to be treated as a friend, to associate and keep company, even if it is forbidden to him. What are these seven characteristics?
He is loving and pleasing, serious, worthy of reverence, gives instructions and accepts admonitions, has deep conversations and does not lead people to do wrong things.
[...]
Possessing seven qualities, monks, a monk may after a short time acquire the four analytic knowledges, knowing and realizing them himself; and equipped with them, he made the four analytic knowledge his own, recognizing and realizing them himself. What are these seven qualities?
Then, monks, the monk knows according to reality: 'This spiritual laxity exists in me.' If his mind is tense inside (1), he knows according to reality: 'My mind is tense inside.' If his mind is scattered outwardly, he knows: 'My mind is scattered outwardly.' The feelings arise consciously in him, consciously they are there, consciously they disappear. The perceptions arise consciously in him, consciously they are there, consciously they disappear. The thoughts arise consciously in him, consciously they are there, consciously they disappear (2). When it comes to things that are beneficial and harmful, common and noble, and the opposites of good and evil, he has well grasped the cause, well considered it, well understood it, and well penetrated it with wisdom.
(The same thing is subsequently said by Sāriputta.)

• Traditionaly the qualities of the Sangha are nine, for contemplation:

Contemplation of the Sangha (Sangha-Nusati)

Suppaṭipanno bhagavato sāvakasaṃgho ujuppaṭipanno bhagavato sāvakasaṃgho, ñāyappaṭipanno bhagavato sāvakasaṃgho sāmīcippaṭipanno bhagavato sāvakasaṃgho. Yadidaṃ cattāri purisayugāni aṭṭhapurisa puggalā esa bhagavato sāvakasaṃgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalīkaranīyo anuttaraṃ puññakhettaṃ lokassa.

The yogi who wishes to contemplate on the Sangha should commit to memory the nine attributes of the Sangha in Pāli and its translation as given above. [...] The virtuous one, who repeatedly contemplates on the Sangha, becomes exceptionally devoted to the Sangha comparable to the ariyas devotion to the Sangha. He gains a stable mindfulness, a profound wisdom, and much merit.

2.1.1. THE VIBHAJJAVĀDI GOAL: ANUPĀDĀNA IS NIBBĀNA:

Nibbāna Sutta

Sāriputta explains to Udāyi (Lāludāyi, according to the Commentary: AA.ii.810) how Nibbāna is happiness, though in it there is no experiencing (vedayitam). A.iv.414f.

The goal of a Vibhajjavādin bhikkhu is Anupādāna—detachment (relief) from the burden of the nāma-rupa complex.

(Dhamma paṭisambhidā-ñāṇa) Being endowed with Analytical Knowledge of dhamma (phenomena), the Buddha knew discriminately and comprehensively about every dhamma and was able to expound them to others. [Chronicle of Buddhas (Mingun)]

• A Sammasambuddha is a Vibhajjavadi, a dhamma analyst who knows all the dhammas just the way they are and who possesses the ability to explain analytically.

Verse 264: Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana? Verse 265: He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.
Verse 256: He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong. Verse 257: The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).'
Verses 268 & 269: Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise one takes what is good and rejects what is evil. For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.

• The Sammasambuddha is a samana (Verses 264) and a dhammattho (Verses 256). He is also a muni (Verses 268). He is known as Sakyamuni (the sage of the Sakya people; sa-ki-ya).

The Buddha recommended the bhikkhus to become a Vibhajjavadi like Him.

Verse 364: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.

Siṃsapāvana Sutta—The Siṃsapā forest:

tasmātiha, bhikkhave, 'idaṃ dukkhan'ti yogo karaṇīyo, 'ayaṃ dukkha·samudayo'ti yogo 'karaṇīyo, 'ayaṃ dukkha·nirodho'ti yogo karaṇīyo, 'ayaṃ dukkha·nirodha·gāminī paṭipadā'ti yogo karaṇīyo ti.

• One's duty is
  • to investigate, identify and understand dukkha and the cessation of dukkha
  • to reach the cessation of dukkha

2.1.2. THE VIBHAJJADI RESOLVE:

Monks, I don't say of all monks that they have a task to do with heedfulness; nor do I say of all monks that they have no task to do with heedfulness.

• One who has not got rid of sakkaya ditthi has things to do with heedfulness.

"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this: 'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.' For a disciple who has conviction in the Teacher's message & lives to penetrate it, the Teacher's message is healing & nourishing.

• One who has not understood the meaning of sakkaya ditthi and the means to get rid of it (sakkaya ditthi) should live understand its meaning and the means to escape from it.
• One should have conviction in the Buddha, the Dhamma and the Sangha. One should listen to one's teacher (the mentor) with conviction in the Three Gems.

For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this: 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.'

• One should not limit one's effort before one understands the Dhamma (reality).

For a disciple who has conviction in the Teacher's message & lives to penetrate it, one of two fruits can be expected: either gnosis here & now, or — if there be any remnant of clinging-sustenance — non-return."

2.1.3. THE NOBLE PATH TO NIBBĀNA

• Wisdom (paññā)
  • Right view (sammā-diṭṭhi)
  • Right thought (sammā-saṅkappa)
• Morality (sīla)
  • Right speech (sammā-vācā)
  • Right action (sammā-kammanta)
  • Right livelihood (sammā-ājīva)
• Concentration (samādhi)
  • Right effort (sammā-vāyāma)
  • Right mindfulness (sammā-sati)
  • Right concentration (sammā-samādhi)

• Sotāpatti-phala
• Anāgāmī-phala
• Sakadāgāmī-phala
• Arahattaphala

2.1.4. Types of Nibbāna

According to the text and the commentarial interpretations, Nibbàna, experienced by Sotàpannas, Sakadàgàmis, and Anàgàmis, is saupàdisesaNibbànadhàtu as they have the body and some passions still remaining.
Nibbàna of the Arahants is also saupàdisesaNibbànadhàtu as they have the body still remaining.
It is only the Nibbàna of the Arahants after their death that is termed anupàdisesa-Nibbànadhàtu because the aggregates and the passions are discarded by them...
[A Manual of Abhidhamma (being Abhidhammattha Saïgaha of Bhadanta Anuruddhàcariya) (Nàrada Mahà Thera page358)]

2.2. PATICCASAMUPPADA: Rebirth Process

1. Avijja-paccaya sankhara;
   1. Dependent on ignorance, reaction (conditioning) arises;
2. sankhara-paccaya vinnanam;
   1. Dependent on reaction (conditioning), consciousness arises;
3. vinnana-paccaya nama-rupam;
   1. Dependent on consciousness, mind-body arise;
4. nama-rupa-paccaya salayatanam;
   1. Dependent on mind-body, the six senses arise;
5. salayatana-paccaya phasso;
   1. Dependent on the six senses, contact arises;
6. phassa-paccaya vedana;
   1. Dependent on contact, sensation arises;
7. vedana-paccaya tanha;
   1. Dependent on sensation craving and aversion arise ;
8. tanha-paccaya upadanam;
   1. Dependent on craving and aversion, clinging arises ;
9. upadana-paccaya bhavo;
   1. Dependent on clinging, the process of becoming arises ;
10. bhava-paccaya jati;
11. Dependent on the process of becoming, birth arises;
12. jati-paccaya jara-maranam soka-parideva-dukha-domanassupayasa sambhavanti; evametassa kevalassadukkhakkhandhassa samudayo hoti.
13. Dependent on the base of birth, ageing and death arise, together with sorrow, lamentation, physical and mental sufferings and tribulations.

• Buddha Dhamma concerns the Four Noble Truth, with a focus on the techniques for self-emancipation.
• The Buddha can teach but one must understand, and that understanding is self-emancipation.
• Paticcasamuppada is the unified law of life (satta-loka)

Avijjā and Saṅkhārā

2.2.1. Sabba Sutta:

sabba : [adj.] all; every; whole; entire.
nt. sabbaṃ the (whole) world of sense-experience
sabbena sabbaṃ altogether all,
sabbathā in every way; sabbathā sabbaṃ completely

• Satta Loka: (Nama-rupa world) lifeform
• Okāsa-loka: (Rupa only) the infinite space/universe
• Saṅkhāra-loka: (Rupa only) the particles: solidity, liquidity, gaseousness, heat and space

• Paticcasamuppada is the unified law of life (satta-loka). It is not related to the Physical World (Okāsa loka) and Particle World (Saṅkhāra loka).
• Saṅkhārā is action and reaction (construct).
• Kamma is intention (volition).
• Nama and rupa (metaphysical) are this side of dukkha.
• The other shore/side from the nama-rupa lump of dukkha is Nibbána.
• Avijja vs Vijja
• Nibbána is outside the law of kamma-vipaka.
• Nibbána is attainable by ending the intention (cetanā).

2.2.2. The Patthana Dhamma

• The Patthana Dhamma is the unified law of existence related to both life and non-life.

1 Hetu paccayo Root Condition: The six roots are related to the states associated with the roots and to the matter produced thereby by root condition.
17 Jhāna paccayo Jhāna Condition: The jhāna-factors are related to the states associated with the jhānas and to the matter produced thereby by jhāna condition.
18 Magga paccayo Path Condition: The path-factors are related to the states associated with path and to the matter produced thereby by path condition.

2.2.3. Theory of Kamma in Theravada

The Venerable Buddhaghosa writes in the Visuddhi Magga:
Who is the doer of Karma? "No doer is there who does the deed;
Who reaps the fruit of Karma? Nor is there one who feels the fruit;
Does Karma mould a soul? Constituent parts alone roll on;
This indeed! Is right discernment."
CLASSIFICATION OF KARMA:
According to Function:

1. REPRODUCTIVE KARMA,
2. SUPPORTIVE KARMA,
3. OBSTRUCTIVE KARMA OR COUNTERACTIVE KARMA,
4. DESTRUCTIVE (UPAGHATAKA) KARMA

According to the priority of effect:

1. WEIGHTY (GARUKA) KARMA,
2. PROXIMATE (ASANNA) KARMA OR DEATH-PROXIMATE KARMA,
3. HABITUAL (ACCINA) KARMA,
4. RESERVE OR CUMULATIVE (KATATTA) KARMA,

According to the time in which effects are worked out:

1. Immediately Effective (ditthadhammavedaniya) Karma,
2. Subsequently Effective (uppapajjavedaniya) Karma,
3. Indefinitely Effective (aparapariyavedaniya) Karma,
4. Defunct or Ineffective (ahosi) Karma.

2.3. RIGHT VIEW

• The view aligned to reality and that leads to freedom from sakkaya ditthi and dukkha
• Understanding of nama and rupa (body-mind complex)

"Do not be led by reports or traditions, or hearsay. Do not be led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by speculative opinion, nor by seeming possibilities, nor because one's own teacher has said so. O Kalamas, when you know for yourselves that certain things are wrong, unwholesome, bad, then give them up; when you know for yourselves that certain things are right, wholesome, good, then accept them, follow them."

• Science is evidence based, not faith-based. However, some people have too much faith in scientists and scientismists and take science like a religion and hate whoever questions their religion.
• Scientism tries to explain or criticise everything.

[Scientism:] science alone can render truth about the world and reality.

Whether a Tathagata appears in the world or not, the fact remains as a firm and inevitable condition of existence that all conditioned formations are impermanent, that all conditioned formations are subject to suffering, that all things are [ownerless].

• Sabbe Saṅkhārā Anicca, Dukkha, Anatta

2.3.1. Brihadaranyaka Upanishad:

Verse 1.4.1: In the beginning, this (universe) was but the self (Virāj) of a human form...the unity of the Self..

• the Upanishad creator's story

Verse 1.4.7: taddhedaṃ tarhyavyākṛtamāsīt, tannāmarūpābhyāmeva vyākriyata, asaunāmāyamidaṃrūpa iti; tadidamapyetarhi nāmarūpā...This (universe) was then undifferentiated. It differentiated only into name and form—it was called such and such, and was of such and such form. So to this day it is differentiated only into name and form—it is called such and such, and is of such and such form...

• the Upanishad creation story

Verse 1.4.4: She thought, ‘How can he be united with me after producing me from himself? Well, let me hide myself.’ She became a cow, the other became a bull and was united with her; from that cows were born. The one became a mare, the other a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other became a ram and was united with her; from that goats and sheep were born. Thus did he project every-thing that exists in pairs, down to the ants.

• the Upanishad evolutionary theory

The Mahayanist concepts gradually emerged into a twin of Upanishad and other Vidic traditions. That is explained in the coming chapters.

2.3.2. Dhammacakkappavattana Sutta

• The Buddha only recognised the tiratana and the tisaraṇa. The Buddha did not reject but also did not recognise the creation stories of His time. In His first sermon, He simply ignored them:

the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans

• In His first sermon intended for the liberation of the sugati beings (dugati beings must become sugati beings):
  • The Buddha mentioned the sugati loka (happy realms) and its devas, Māras, Brahmās, samaṇas, brahmins and humans.
  • He rejects the existence of the creator god and creation stories by not recognising them.
  • The Buddha recognises the brahmins.
  • His sermon is concise, comprehensible, complete, and fit for memorisation and recitation. The Buddha used this method in His teaching.
• Points to consider are:
  • The Buddha was born into a Vedic family.
  • The Pancavaggiya (five ascetics/brahmins) were Vedic experts.

Four Types of individuals (puggala)

1. Dugati ahetuka puggala (who take patisandhi in woeful, unhappy abodes called Apaya)
   1. Dugati puggala cannot understand the Dhamma the level to attain liberation.
2. Sugati ahetuka puggala
   1. Human Being born without alobha, adosa and amoha and weak kusala and so are born blind, dumb, deaf or idiotic. Some are born sexless; some as bisexual beings. [Ancient times did not have languages for the disable.]
   2. Deities (e.g. ogre, ogress) of the Catumaharaja plane, with no home nor food. To eat, they must wander among houses and find the leftovers thrown away by the people. Some devas can force humans to provide sacrificial food.
   3. Sugati ahetuka puggala (in general) are unable to comprehend the Dhamma.
3. Dvihetuka puggala (humans and devas with good Dana, dvihetuka ukkattha kusala and tihetuka omaka kusala etc.)
4. Tihetuka puggala (intelligent and wise humans and devas capable of achieving jhana and attain Magga and Phala by parami perfections. Only laziness and lack of discipline prevent them from becoming ariya persons.)
   1. Dvihetuka puggala and Tihetuka puggala are able to understand the Dhamma.

Can One Become A Dvihetuka puggala or Tihetuka puggala?

2.3.3. WRONG VIEW WRONG ACTION

'the knowledge and vision according to reality'，is one of the 18 chief kinds of insight vipassanā [Yathabhuta Nana Dassana (Nyanatiloka Mahathera)]

2.3.4. SUBHA SUTTA

• Subha in the Subha Sutta was Todeyyaputta, Todeyya's son, a follower of traditional Brahminism.

Brahmins have a belief that by practising in conformity with the doctrines of their own religion, they would reach the World of Brahmas on their demise [...]
According to the Buddha's Dhamma, for so long as tanha, human passionate desire, is still clinging and not yet freed, the process of rupa and nama will be going on continuously from one existence to another due to kamma. In common parlance currently in use, it may be stated that a human becomes a Deva, or a Deva becomes a human, or, a human is reborn as an animal, etc., or an animal, etc., is reborn as a human being and so on. In reality, it is merely the nature of phenomenal occurrence of the continuing process of rupa and nama
[(92) Culakammavibhanga Sutta (Venerable Mahasi Sayadaw); the Venerable Mahasi Sayadaw was an arahant. He took the responsibility of the leader of the Sixth Sangha Council.]

2.4. Birth is a Nama-Rupa Process

According to the Buddha's Dhamma, for so long as tanha, human passionate desire, is still clinging and not yet freed, the process of rupa and nama will be going on continuously from one existence to another due to kamma... If tanha, desirable passionate attachment, is totally eliminated through the achievement of Arahattaphala by contemplating Vipassana, the continuing process of rupa and nama will cease to operate after the arising of cuti or death consciousness, called Parinibbána...
purely by means of his intellect, the Buddha knew how life begins with three kalapas or thirty rupas as kalala on the basis of parents semen and blood. This was the Buddha's teaching 2500 years ago and it was only during the last 300 years that Western scientists discovered the facts about conception after long investigation with microscopes. Their discoveries bear testimony to the Buddha's infinite intelligence. However, they are as yet unable to reveal the genesis of thirty rupas probably because the extremely subtle kammaja rupas defy microscopic investigation.
Thus, the cetasika and kammaja rupa are the nama rupas born of rebirth consciousness.

• Each living organism thinks "the process of rupa and nama" is 'I am', 'my body', 'my mind', etc. Each living organism assumes I am the doer (I feel, I live, I gain, etc.) and I am the sufferer (I am hurt, he/she hurts me, I lose, I'm ill, etc.).
• Life is nothing but doing and suffering. Life is merely these two. However, beings cannot get enough of them for some reasons based on ignorance (avijja), craving (kama-tanha, bhava-tanha) and clinging (upādāna).
  • Tanha is also written as raga.
• Sabbe Saṅkhārā Dukkha.

The doctrine says that vinnana gives rise to nama rupa... Rebirth consciousness is invariably coupled with feeling (vedanā), perception (saññā), contact (phassa), volition (cetana), mental advertance (manasikara) and other elements of mind relating to the objects of death bed visions of a person.

• Fully understanding the nama and rupa as anicca-dukkha-anatta abandons the sakkaya ditthi and attains the sotapanna stage.

“It is impossible that a person who has gained right view would regard any formation as permanent”

Ưu điểm của bàn giám đốc hiện đại

Về thiết kế

• Tinh tế và sang trọng: Bàn giám đốc hiện đại thường có kiểu dáng đơn giản, mảnh khảnh, tạo cảm giác nhẹ nhàng và không gian mở cho phòng làm việc.
• Đa dạng mẫu mã: Bàn giám đốc hiện đại có nhiều kiểu dáng, màu sắc và chất liệu khác nhau, phù hợp với nhiều phong cách nội thất và sở thích cá nhân.
• Tích hợp nhiều tiện ích: Bàn giám đốc hiện đại có thể tích hợp nhiều tiện ích như hộc tủ, kệ sách, ổ cắm điện, cổng USB,... giúp tối ưu hóa công việc và tiết kiệm không gian.

Về chức năng

• Tăng hiệu quả công việc: Bàn giám đốc hiện đại được thiết kế để tối ưu hóa công việc, giúp người lãnh đạo có thể tập trung làm việc hiệu quả hơn.
• Thể hiện vị thế: Bàn giám đốc hiện đại là biểu tượng của sự thành công và đẳng cấp, góp phần thể hiện vị thế của người lãnh đạo.
• Tạo ấn tượng tốt: Bàn giám đốc hiện đại tạo ấn tượng tốt với khách hàng và đối tác, góp phần nâng cao hình ảnh của công ty.

Về chất liệu

• Bền bỉ: Bàn giám đốc hiện đại thường được làm từ các chất liệu cao cấp như gỗ tự nhiên, gỗ công nghiệp, kính cường lực,... có độ bền cao và khả năng chống chịu tốt.
• Dễ dàng vệ sinh: Bề mặt bàn giám đốc hiện đại thường nhẵn mịn, dễ dàng vệ sinh và lau chùi.
• An toàn cho sức khỏe: Bàn giám đốc hiện đại được làm từ các chất liệu an toàn cho sức khỏe, không chứa các chất độc hại.

Một số mẫu bàn giám đốc hiện đại Hà Nội

Bàn giám đốc chữ L

Bàn giám đốc chữ U

Bàn giám đốc mặt kính

Bàn giám đốc giá rẻ

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