Answers

X represents the number 10 in Roman numerals, corresponding to Thập (Ten) in Sino-Vietnamese. G stands for Gate, and M stands for Mind. When combined, they are Ten (X) Gates of Mind.

Furthermore, in mathematics, X is a variable to be solved—an object of the mind. Thus, X also symbolizes the arising and passing of all phenomena (Dhammas), which are the objects of consciousness.

I am still a traveler on the path to enlightenment and liberation. My heartfelt aspiration is to spread the Buddha’s path of liberation to all sentient beings. It is my hope that through these shares, many seekers with affinity will find great benefit.

I am still a traveler on the path to enlightenment and liberation. My heartfelt aspiration is to spread the Buddha’s path of liberation to all sentient beings. It is my hope that through these shares, many seekers with affinity will find great benefit.

  • I study and practice according to the Blessed One’s True Dhamma, taking the Discipline as my teacher; thus, I do not lose my way. Furthermore, when discussing or listening to the Dhamma, I always uphold and practice the Four Reliances:
  • Rely on the Dhamma, not the person:Do not accept a teaching merely because of the appearance or status of the speaker. One must refer to the original Suttas, self-inquire, and cautiously verify the results through practice.
  • Rely on the meaning, not the words:Grasping the core essence of the teaching is more important than clinging to literal words and becoming trapped in concepts.
  • Rely on wisdom, not consciousness:One must “know and see” the Dhamma as it truly is, rather than relying on mere intellectual concepts or imaginations.

Rely on the definitive meaning, not the provisional: Uphold only those teachings that lead directly to enlightenment and liberation, setting aside those that still pertain to the cycle of birth and death (Samsara).

Question: I understand there are currently two main schools: Theravada (often called “Small Vehicle”) and Mahayana (“Great Vehicle,” including Exoteric and Esoteric traditions). It is said that Mahayana can lead a practitioner to the level of a Bodhisattva in the shortest time, while those following Theravada take a very long time to attain Arahantship. If I uphold the “Ten Doors,” how long will it take to attain realization, and what level of realization will be achieved?

Answer:

  • XGM is based on the Nikayascriptural system, leading to awakening, liberation, and the attainment of Arahantship. Whether the time taken is long or short does not depend on the practitioner’s longing, but on their diligent application and persistence. It is like a hen sitting on eight or twelve eggs; if she skillfully and persistently broods them correctly, in due time, the chicks will peck through their shells and emerge on their own, regardless of the hen’s wishes. Conversely, if a hen constantly wishes for chicks but does not brood the eggs skillfully or neglects them, those eggs will never hatch.
  • As presented in the core content of XGM, all phenomena ultimately converge in Nirvana. Therefore, whether one receives the “Great Vehicle” or “Small Vehicle” teachings depends on the individual’s faculties (Indriya), karmic affinity, and spiritual vows. It is also essential to remember the characteristics of the Blessed One’s Dhamma: it is apparent here and now, timeless, inviting one to “come and see,”and to be personally realized by the wise. The Dhamma is like a raft or a finger pointing to the moon, meant to keep the practitioner from danger and losing their way. Once you have reached the “other shore”—the shore of enlightenment and liberation—you no longer need to carry the raft and can truly “be a lamp unto yourself.“

One of the pitfalls for some practitioners of certain “Great Vehicle” methods is focusing solely on “insight” or “awareness” while neglecting the purification of Virtue (Sīla), Faith (Saddhā), and Conduct. Consequently, they fail to grow in the Dhamma and may fall into wrong view (Micchā-diṭṭhi), mistaking mere consciousness (Viññāṇa) for true wisdom (Paññā). The prerequisite for entering the first Jhana (meditative absorption) is the removal of the Five Hindrances. Without concentration (Samādhi), wisdom cannot grow; they are like the two wings of a bird—if one is missing, the bird cannot fly. Furthermore, practitioners should note that after receiving a teaching, it is vital to practice with ardor and diligence. Frequently changing one’s practice method is a sign of a doubtful and wavering mind (Vicikicchā). This results in the practitioner struggling without growth, becoming confused, or even regressing from the path.

Constant inquiry into the Teachings one hears or sees is essential on the path of study and practice. However, phenomena (Dhammas) must be resolved for the mind to become clear and wise. If one’s understanding is not clear, the practitioner will waver in hesitation and lack ardor. The XGM (Thập Pháp Môn) is distilled from the profound teachings within the Nikayas, including the following discourses:

  • AN 6.63:The Nibbedhika Sutta(Penetrative)
  • AN 10.99:The Upāli Sutta– Anguttara Nikaya
  • AN 10.58:The Mūlaka Sutta(Rooted in the Blessed One)
  • SN 12.63:The Putta-maṃsa Sutta(A Child’s Flesh)
  • SN 22.79:The Khajjanīya Sutta(Being Devoured.
  • SN 22.81:The Pālileyya Sutta
  • SN 22.54:The Bīja Sutta(The Seed)
  • MN 18:The Madhupiṇḍika Sutta(The Honeyball)
  • MN 112:The Chabbisodhana Sutta(The Sixfold Purity)
  • MN 117:The Mahā-cattārīsaka Sutta(The Great Forty)
  • MN 118:The Ānāpānassati Sutta(Mindfulness of Breathing)
  • MN 119:The Kāyagatāsati Sutta(Mindfulness of the Body)
  • MN 140:The Dhātuvibhaṅga Sutta(Exposition of the Elements).
  • DN 15:The Mahānidāna Sutta(The Great Discourse on Causation)

The contents of these Suttas are readily available on www.suttacentral.net in the original Pali, as well as English, Vietnamese, and many other languages. The Vietnamese versions are the esteemed translations by the late Most Venerable Thích Minh Châu. When the conditions are right, I will upload summaries of these Suttas to the website and various social platforms for seekers with affinity to reference.

Before reaching enlightenment—while we are still “bound”—we must rely on the right view of the Buddha, the Arahants, and the Perfectly Enlightened Ones to know which path to tread and which way to go. The Discipline (Vinaya) acts as a shield, protecting us from the forces of Mara. It is like a carpenter using a small wooden wedge to drive out another wedge. For further study. The practitioners can refer to the discourse MN 20 Vitakkasaṇṭhāna Sutta (The Removal of Distracting Thoughts).

I can confidently offer the following assurances:

  • The motivation for sharing stems from wholesome faith (Saddha)for the happiness of all sentient beings.
  • The content is based on the True Dhamma that I have personally read, understood, and upheld.

My mind is entirely detached, seeking no personal gain or specific outcome from this sharing.

My deepest aspiration is to serve as a vessel and a megaphone to spread the teachings of Shakyamuni Buddha. Out of compassion for the happiness of all beings, He discovered, taught, and left behind a path for us to follow and escape suffering. This is the sole reason I built and developed the XGM website.

Alongside the articles on this site, I will create presentations and videos focused on guiding practitioners. I also use this platform to receive feedback from fellow practitioners and enlightened seekers.

All shared content is provided entirely free of charge. Our materials do not feature advertisements or affiliate links for commission, as this would violate the principle of Right Livelihood by “trading the Buddha’s Dhamma.” However, financial support from great donors (Dāyaka) for the construction and maintenance of this website is necessary and highly praised. Such contributions help spread the Blessed One’s True Dhamma, which He realized and taught out of great compassion for the welfare of all living beings.

  • This is a question every practitioner should ask themselves: “Why have I practiced for so long, yet I still suffer and find no progress?”
  • Is it because our practice is insufficient, or perhaps too extreme?

I still follow the traditional, manual way: reading the original Suttas, transcribing them, contemplating deeply, engaging in self-reflection (Hồi quan tự kỷ), and practicing strictly according to the Blessed One’s instructions.

Because Knowing, understanding, seeing, and realizing are entirely different stages:

  • One who knows the Path:One who has heard the Teachings and studied them.
  • One who understands the Path:After knowing, they discuss and contemplate the Dhamma to gain clarity.
  • One who sees the Path:After hearing and discussing, they practice and personally “see” what was described in the scriptures.
  • One who attains the Path:They hear, discuss, practice, and bring the practice to perfection.

It is possible that many have attained the Path, but we may not yet have the karmic affinity to meet them.

The Buddha taught several criteria, summarized as follows:

  • Through living together, one comes to know a person’s Virtue (Sīla).
  • Through communication (working together), one comes to know their Purity.
  • Through adversity (hardship), one comes to know their Fortitude.
  • Through discussion, one comes to know their Wisdom.

The Buddha emphasized that this observation must occur over a long period, with careful attention, and by a person who is wise.

It is only through deep karmic affinity and accumulated merit that one can truly know and practice this path. Before one can effectively practice Mindfulness of Breathing, the practitioner’s foundation must reach nine specific stages as described below:

  1. 1.Faith (Saddhā-indriya): Establishing a firm root of faith in the Dhamma.
  2. 2.Turning the Mind: A complete redirection of one’s mental focus toward liberation.
  3. 3.Strong Resolve: Making a courageous and powerful vow to practice.
  4. 4.Strict Observance of Precepts: Diligently upholding the moral precepts and practicing to achieve Purity of Virtue (Sīla-visuddhi).
  5. 5.Guarding the Sense Faculties: Restraining the senses to prevent the arising of unwholesome states.
  6. 6.Moderation in Eating: Being mindful and disciplined in the consumption of food.
  7. 7.Inward Vigilance: Constantly monitoring and examining one’s internal mental states.
  8. 8.Mindfulness and Clear Comprehension (Sati-sampajañña): Maintaining presence of mind in all postures and activities.
  9. 9.Inward Contemplation to Transcend the Five Hindrances: Using internal observation to overcome desire, ill will, sloth, restlessness, and doubt.
  10. Only when these nine stages are accomplished can one enter Concentration (Jhana) and give rise to Wisdom (Paññā) through the practice of Mindfulness of Breathing.

The core focus of XGM is the total eradication of the root of suffering—the resolution of the Mass of Suffering (Birth, Aging, Sickness, and Death). This is the essence of the Four Noble Truths set in motion in the first discourse: the Dhammacakkappavattana Sutta (SN 56.11). The Blessed One consistently reaffirmed this in the Alagaddūpama Sutta (MN 22): “Bhikkhus, formerly as now, I teach only suffering and the cessation of suffering.”

Recognizing suffering is not pessimism but objective reality. Since “Peace is the inherent nature, while suffering is conditioned,” once the conditions for suffering are removed, peace naturally reveals itself. Furthermore, the Buddha taught practical ways for lay followers to live according to their circumstances:

  • Mahānāma Sutta (AN 11.11): Abiding in the 5 Faculties and practicing the 6 Recollections to remain calm amidst worldly life.
  • Dīghajāṇu Sutta (AN 8.54): Guidelines for 4 qualities leading to present happiness (Diligence, Protection, Good friendship, Balanced living) and 4 for future happiness (Faith, Virtue, Generosity, Wisdom).

During the Buddha’s time, each noble disciple had specific roles and vows to support the Triple Gem:

  • Anāthapiṇḍika and Visākhā: They were noble disciples (sekha) living as householders. With unshakable faith, they chose to remain in lay life to provide a steadfast financial pillar, offering great monasteries (Jetavana and the Eastern Monastery) to create optimal conditions for the Sangha.
  • Venerable Ānanda: He attained Stream-entry early but remained a sekha for 25 years while serving as the Buddha’s attendant. This was the embodiment of devotion: he sacrificed his private meditation time to care for the Blessed One and memorize all His teachings. It is thanks to his dedication that we have the Nikaya Suttas today. He only attained Arahantship just before the First Buddhist Council, after fulfilling his mission as the personal attendant.

I share these personal insights from my journey of studying and practicing the Buddha’s teachings with the sole aspiration of bringing benefits to readers with whom I share a Dhamma connection. I hold nothing back for myself, nor do I wish to bind anyone to me. I believe that with a heart of goodwill and detachment, all phenomena (dhammas) come and go without hindrance—much like moonlight passing through a window, leaving no trace behind.

In this regard, I always uphold the Blessed One’s teachings from two core discourses:

  • The Mahāparinibbāna Sutta (DN 16):When Venerable Ānanda was filled with fear at the thought of the Blessed One’s passing into Nirvāna, the Blessed One taught: ‘Ānanda, I have taught the Dhamma without making any distinction between inner and outer (between secret teachings for disciples or public ones for the masses). For in regard to the Dhamma, the Tathāgata is never a teacher with a “closed fist” (holding back no secrets to bind his disciples).’ I also vow to share wholeheartedly everything I understand, without any intention of hoarding knowledge or creating attachments.”.

The Alagaddūpama Sutta (The Simile of the Snake, MN 22): The Buddha taught that if others revile or slander you, you should not give way to anger or resentment; conversely, if others honor and revere you, you should not feel elated or delighted. When facing either extreme, one should reflect: “These are merely actions directed toward the Five Aggregates (suffering) which I have already fully understood.” Understanding this, I accept all feedback with selflessness, knowing it is simply the natural operation of phenomena.

Namo Tassa Bhagavato Arahato Sammāsambuddhassa.
May all beings be well, happy, and peaceful in body and mind.