Awareness

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XGM - OVERVIEW

Congratulations to the practitioner with the right conditions who has come to XGM — The 10-gate journey of the Dhamma, from its arising until its dissolution into tranquility.

By fully understanding this journey, the practitioner will clearly see the arising and vanishing of phenomena, thereby untangling the deep-seated roots within consciousness. When phenomena are resolved:

  • Consciousness no longer has a place to cling.
  • The mind is freed from Greed, Hatred, and Delusion, becoming clear and enlightened (Wisdom).
  • With the cessation of Ignorance, the chain of Twelve Links of Dependent Origination is severed, leading to the cessation of Aging-and-Death — ending the cycle of birth and death.
  • Giving
  • Morality
  • Compasion
  • Wisdom
The 10 gates journey of the Dhamma :

The purpose of this website is to provide readers who have the affinity (duyên) with the means to self-inquire into contemporary issues that people today often encounter, commonly known as an Existential Crisis (typically occurring at ages 30–40) and a Mid-life Crisis (at ages 40–50).

This is a psychological state where individuals undergo life events that prompt them to question the meaning, purpose, and value of their lives. Usually, they struggle with existential questions such as:

  • “Who am I?”
  • “What was I born for?”
  • “What is the most worthy purpose of life?”

 These life events may involve relationships, family, children, career, finances, or health. An Existential Crisis usually occurs between the ages of 30 and 40, manifesting through instabilities in family, work, finances, and intellect. Meanwhile, a Mid-life Crisis typically occurs between 40 and 50, manifesting through instabilities in physical and mental health.

This is the stage where the “true person” within you speaks up and struggles against the logic and ideals you were once obsessed with. However, there is a blessing in disguise for those who know how to listen and seize this opportunity of instability to inquire and find their own destiny; for it is said: “When the soul’s purpose is not yet settled, life remains a weary journey.”

“The greatest waste of a talented person is failing to find the truth and the path to liberation.

How tragic it is: they are standing in the middle of a clear blue stream, yet they keep complaining of thirst.”

Through these life events, you awaken and desire to find the answers to life’s questions—this is The First Gate.

When you desire to find the meaning of your life, you begin to actively seek, listen to, and discuss these existential themes. At this stage, you proactively form an intention, listen attentively, and engage in dialogue—no longer indifferent as before, when your only concerns were mundane topics such as family, work, relationships, and hobbies.

In a moment of awakening, one is set free,
In lifetimes of delusion, why toil endlessly?

This is The Second Gate: The intention to seek and to listen attentively.

There are many paths left by those who came before; these paths lead practitioners to different realms (dhatu). If you possess deep merit, you will encounter the True Dhamma of the Noble Ones—those who have known and seen the path of truth leading to enlightenment and liberation. By their own higher knowledge, they have realized and declared: “Birth is ended, the holy life has been fulfilled, what had to be done has been done, the burden has been laid down, there is no more rebirth.”

This is The Third Gate: Contact with the True Dhamma leading to enlightenment and liberation.

Although many people may encounter the True Dhamma and receive detailed guidance, their attitude toward receiving and practicing it depends on each individual’s spiritual capacity (căn cơ). There are three types of people who, upon hearing the teaching, react in three different ways:

  • Those of Superior Capacity:They listen with pure faith and practice strictly according to the Dhamma.
  • Those of Average Capacity:They listen and develop faith, but they are inconsistent, sometimes remembering and sometimes forgetting.
  • Those of Inferior Capacity:They laugh out loud, thinking that if one can barely survive daily life, there is no point in speaking of the truth of liberation.

This is The Fourth Gate: The acceptance of the moral precepts and the holy life taught by the Teacher.

For those of superior capacity, this is a true turning point in their lives; they completely reorient their minds. For them now, the goal of enlightenment and liberation is the most worthy purpose of life. Everything else in existence is merely a means to serve them in reaching that goal. Having realized who they are and why they were born, their intent is firm and their mind is settled—no longer negligent, wavering, or doubtful as before.

Though hardship comes, resolve remains unchanged,
Upon the noble path, the heart is firmly ranged.
Though heavens tilt and earth may shake and sway,
In Right Samadhi, the smile will lead the way.

This is The Fifth Gate: Concentration of mind as the basis of success (Iddhipāda).

Once the intent is firm and the mind is settled, the practitioner lives with ardent energy, mindfulness, and clear comprehension, observing the arising and passing away of all phenomena (Dhammas). When a phenomenon arises, they know it arises; when it passes away, they know it passes away. By observing phenomena in this way, they “deliver” all things into the Pure Land, keeping the mind clear and free from mental hindrances.

“Just as a solid rock
Is not shaken by the wind,
Even so, those with a settled mind
Remain unmoved by praise or blame.”

This is The Sixth Gate: Establishing mindfulness to observe the arising and passing away, and delivering all phenomena into Nirvana

The practitioner integrates Concentration (Samādhi) and Mindfulness (Sati) to observe the arising and passing away of all phenomena. In doing so, they realize the three characteristics of all conditioned things: Impermanence (Anicca), Suffering (Dukkha), and Non-self (Anattā). This is the supreme wisdom (Paññā) of one who sees all things as they truly are.

“In the stillness of the deep sea, the bright pearl appears;
In pure non-action (Asankhata), the wondrous Path is found.”

This marks the Seventh Gate of the Dhamma’s Journey: All phenomena are fully understood through wisdom as they truly are (Yathābhūta-ñāṇadassana).

Through right wisdom (Sammā-paññā), the practitioner perceives the true nature of phenomena as impermanent, suffering, and non-self. This realization leads to disenchantment (Nibbidā), dispassion (Virāga), the fading of hatred, and the abandonment of delusion. The mind is no longer disturbed by mental defilements (Kilesas); the practitioner has attained the Purity of Vision.

“The Buddhas of the three times follow a single thread;
By turning the light inward, the deluded mind is stilled.”

This marks the Eighth Gate: All phenomena are relinquished (Vossagga), and the mind is liberated (Vimutti).

Because craving no longer exists, the practitioner no longer clings; because there is no clinging, there is no longer a desire for existence in any realm. Because “becoming” (bhava) has ceased, birth ceases; because birth ceases, aging and death no longer exist—the practitioner enters the Deathless.

The mind is completely extinguished, formless and still,
Concentration pierces through Emptiness, achieving the sublime miracle.

This is The Ninth Gate: The Dhamma entering into the Deathless.

Because all phenomena (Dhammas) have been relinquished, the mind no longer wavers; he becomes the Serene One. Having delivered all phenomena into Nirvana, he becomes a Silent Sage (Muni).no person, nothing to be attained,
The Buddha’s light reflects, through eternal ages remained.

This is The Tenth Gate: The Dhamma dissolving into and entering Nirvana.

The above is the general overview of the Ten Gates of Mind — the journey from the very beginning to the ultimate end of the Dhamma. When a practitioner no longer clings to anything in the world, the mind becomes completely pure and radiant. He becomes a Silent Sage (Muni).

Namo Tassa Bhagavato Arahato Sammāsambuddhassa

(Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One)