Analysis

Part 1: Walk-Through Analysis of Dhamma

In this section, we analyze the principles behind the arising of greed, delight, and craving, which serve as the causal links (Nidānas) leading to rebirth, aging, death, sorrow, lamentation, pain, grief, and despair.

As introduced in the XGM framework, the journey of any phenomenon (Dhamma) from penetration to cessation consists of 10 fundamental points:

The Inward Phase (1–4): This begins with need (Chanda), receiving external physical information through the sense organs (physiological) which is then processed by attention, feeling, and perception (psychological). When attention is directed toward the objects of the five senses, the mind tends to give rise to Greed (Lobha) for objects that are agreeable, pleasant, charming, and enticing. As feelings arise, the mind demands pleasure, forming Lust/Delight (Rāga). Through repeated gratification, the mind becomes obsessed and frequently dwells on these pleasures; this is called Craving (Taṇhā). We must distinguish between natural bodily needs—such as eating when hungry or sleeping when tired—and the mental obsession with these objects. Only when we proliferate thoughts of greed for them does it become Sensual Desire (Kāmacchanda). This craving acts as the “moisture” that allows the “seed” of consciousness to sprout in the “field” of Karma (the three realms). Bound by greed and delight, consciousness seeks enjoyment here and there, creating karmic seeds during life and triggering rebirth at the moment of death.

The Analytical Phase (5–7): Based on accumulated experiences over many lifetimes, thoughts weave a multicolored tapestry of proliferation (Papañca). Therefore, at the stage of Perception, any arising phenomenon must be identified. One must then be ardent, diligent, and clearly comprehending, using Mindfulness to observe phenomena as they truly are.

The Cessation Phase (8–10): When phenomena are fully understood through Wisdom —seeing their nature as impermanent, suffering, and non-self—we no longer harbor greed, delight, or craving for anything in the world. Without craving, there is no birth; without birth, there is no aging and death. Without aging and death, the mind is unshakable, without anger or fear, leading to the end of all longing. When phenomena are stilled and mental proliferations cease to move, the mind becomes completely empty and tranquil – the True Foundation, which is Nirvana.

Part 2: Analysis Of The Formation And Operation Of Consciousness

Consciousness contains the entirety of experience and accumulated learning from the past to the present. It is through consciousness that we experience emotions, feelings, perceptions, and thoughts; likewise, consciousness exists and operates based on these psychological reactions. The process of the formation and operation of consciousness is divided into five groups of phenomena (Dhammas):

  • Form (Rūpa-dhamma):When the five senses contact their five respective objects, the sensory consciousness perceives and forms the aggregate of form.
  • Feeling (Vedanā-dhamma):The mind base (Manas) is the meeting point where feelings (pleasant, painful, or neutral) toward the objects and realms of the five senses converge.
  • Perception (Saññā-dhamma):Because feeling is present, perception is present. Perception is the synthesis of signals received from the sense organs to identify and label the object.
  • Volitional Formations (Saṅkhāra-dhamma):Because consciousness is tainted by mental fermentations (Āsavas), it fails to recognize the true nature of all phenomena—which is impermanent, suffering, and non-self. This gives rise to thoughts, creating a stream of thinking that weaves together mental proliferations. Here, consciousness divides itself into a “Self” and “Proliferated Concepts.” This “Self” joyfully welcomes and clings to these delusions, triggering underlying tendencies (Anusaya): sensual desire, aversion, wrong view, doubt, conceit, craving for existence, and ignorance. This leads to unwholesome actions (Kamma) of body or speech.
  • Consciousness (Viññāṇa-dhamma):At the moment of thinking and initiating intention, every thought, word, and action becomes Kamma (the “Field”). These are recorded, shaping the consciousness. When the “Moisture of Craving” is present, it provides the condition for the “Seed of Consciousness”—accumulated over many lifetimes—to sprout and grow in the field toward which the consciousness is directed.

In this process, Volitional Formations play the role of manifesting Consciousness within Form, Feeling, and Perception through the process of thinking, imagining, and weaving mental proliferations. This process divides consciousness into an “I” and “Deluded Objects.” (duality). This “I” then adopts the following deluded concepts: “This body, this feeling, this perception, these thoughts, and this consciousness are mine, are I, are my self.”

Part 3: Essential Points

Wherever consciousness finds a footing and becomes established through grasping, there lies the nourishment for its existence and operation.

  • The Form Aggregate (Rūpa-dhamma):Where the five sense bases have needs toward their objects and give rise to greed. This process is known as Edible Food (Kabaḷīkārāhāra), consisting of the five distinct sensory consciousnesses. While physical food is a coarse and common form, other objects like sounds, odors, flavors, and tangibles also serve as fuel for consciousness.
  • The Feeling Aggregate (Vedanā-dhamma):Where the sensations from the five senses contact the mind base, giving rise to feelings and delight (Rāga). This process is known as Contact as Nutriment (Phassāhāra).
  • The Perception Aggregate (Saññā-dhamma):Where form and feeling are synthesized to create thoughts and mental images, giving rise to Craving (Taṇhā). This process is known as Mental Volition as Nutriment (Manosañcetanāhāra).
  • The Volitional Formations Aggregate (Saṅkhāra-dhamma):Because consciousness is tainted by fermentations (Āsavas) and fails to see the nature of phenomena as impermanent, suffering, and non-self, it weaves mental proliferations. This forms the basis for decisions and the will to act through body, speech, and mind, creating Kamma that is recorded by consciousness. This process is known as Consciousness as Nutriment (Viññāṇāhāra).

Notes: Due to attachment to Form, Feeling, Perception, and Volitional Formations, consciousness gains a “footing,” becomes established, seeks delight, and proceeds to grow, increase, and expand. However, if delight and greed toward these stations are abandoned, consciousness is left without a support and no longer has a place to land. Without a support, consciousness does not “become,” does not construct, and is liberated. Being liberated, it is steady; being steady, it is content; being content, it is not agitated; being unagitated, one personally realizes Nirvana.

When the mind is liberated from the grip of the aggregates, what remains is only the Pure Knowing—clear, radiant, malleable, wieldy, and brilliant—this is the Luminous Mind (Pabhassara-citta). Wisdom (Paññā) is the knowing of the Luminous Mind. Intellect/Knowledge (Viññāṇa) is the knowing of a mind clouded by delight and greed. Both share the same foundation of the ever-pure, radiant Luminous Mind. Among these:

  • Wisdom is that which is to be developed (Bhāvetabba).
  • Consciousness is that which is to be fully understood (Pariññeyya).

Part 4: Approaching Method

As established, consciousness (Viññāṇa) finds footing and support in form, feeling, perception, and volitional formations. If nourished by delight and greed (Nandi-rāga), it grows, increases, and expands. However, if we abandon delight and greed toward these four stations, consciousness is left without an object or support; it no longer grows or constructs, and it is liberated.

  • Being liberated, it is steady;
  • Being steady, it is content;
  • Being content, it is not agitated (not fearful);
  • Being unagitated, one personally realizes Nirvana.

Thus, we must fully understand consciousness at the point of contact where form, feeling, perception, and volitional formations arise. This means using the “Knowing” of awareness to observe the coming, going, arising, passing, growth, and expansion of consciousness within these four aggregates. The manifestation of consciousness in these four areas corresponds to the Four Establishments of Mindfulness: Body, Feeling, Mind, and Phenomena (Dhammas).

  • Form Aggregate (Rūpa-dhamma): Sense bases contacting external objects provide the condition for consciousness to arise; this corresponds to Mindfulness of the Body.
  • Feeling Aggregate (Vedanā-dhamma): Forms converge at the mind base and are felt; this corresponds to Mindfulness of Feeling.
  • Perception Aggregate (Saññā-dhamma): Form and feeling are synthesized by the mind base to identify objects; this corresponds to Mindfulness of the Mind.
  • Volitional Formations (Saṅkhāra-dhamma): When perception is present, thinking arises, weaving a stream of mental proliferation. Consciousness then takes these deluded objects as its focus (Dhammas); this corresponds to Mindfulness of Phenomena).

Sense bases contacting external objects trigger consciousness—this is the primary knowing. This is followed by feeling, perception, and volitional formations (thinking/reasoning). Therefore, using awareness to observe the coming and going of the form aggregate is synonymous with practicing Mindfulness of the Body.

If we observe completely without initiating thought or will, that “Knowing” is Wisdom (Paññā), which must be developed and increased. When consciousness arises in feeling, perception, or volitional formations, we clearly recognize the phenomenon as it truly is (Yathābhūta), then being aware and Mindful of the Body to maintain alertness and presence while developing wisdom. One of the simplest, most accessible methods that yields great fruit and benefit is the Mindfulness of In-breathing and Out-breathing (Ānāpānassati), which will be detailed in the Action page.

Part 5: applied analysis

As established, consciousness finds a footing and becomes established through attachment to Form, Feeling, Perception, and Volitional Formations. If delight and greed toward these stations are abandoned, consciousness is left without a support or a place to land. Without a support, consciousness does not “become,” does not construct, and is liberated. Being liberated, it is steady; Being steady, it is content; Being content, it is not agitated (not fearful); Being unagitated, one personally realizes Nirvana.

To abandon delight and greed toward consciousness, one must cultivate Wisdom (Paññā) through the practice of Virtue (Sīla), Concentration (Samādhi), and Wisdom (Paññā):

1. Virtue (Sīla): This is the foundation, the dwelling place, and the support that allows all other spiritual qualities to grow, develop, and reach fulfillment.

2. Concentration (Samādhi): There are four developments of concentration. What are the four? There is the development of concentration that, when cultivated and practiced frequently, leads to:

  • A Pleasant Dwelling in the Present Moment: The practitioner attains the four stages of fine-material Jhana.
  • The Attainment of Knowledge and Vision: The practitioner directs the mind toward the perception of light—day and night as one—with an open, unclouded mind, developing a radiant mind.
  • Mindfulness and Clear Comprehension: The practitioner clearly knows the arising, presence, and cessation of feelings, perceptions, and thoughts (Vitakka).
  • The Destruction of the Fermentations: The practitioner dwells contemplating the arising and passing away of the Five Aggregates of Clinging.

In the content shared on this page, we focus on the development of concentration leading to the destruction of the fermentations. This meditative path encompasses both Serenity (Samatha) and Insight (Vipassanā). By cultivating and practicing this path repeatedly, the fetters are uprooted, and the underlying tendencies (Anusaya) are brought to an end.

  1. Serenity (Samatha) is developed to cultivate the Mind (Citta), helping to abandon Lust/Delight (Rāga).
  2. Insight (Vipassanā) is developed to cultivate Wisdom (Paññā), helping to abandon Ignorance (Avijjā).

Wisdom (Paññā): Through meditative concentration, the mind becomes steady, and wisdom is developed. This allows one to see the nature of impermanence, suffering, and non-self in form, feeling, perception, volitional formations, and consciousness. Consequently, the mind is liberated from the fermentations and no longer grasps at anything in the world.

Part 6: The Five Practical Foundations (Five Faculties)

Tap the tabs below for more…

Faith

Saddhā

Effort

Viriya

Mindful

Sati

Focus

Samādhi

Wisdom

Paññā

  • Definition: Settled faith in the Tathāgata (the One who has realized the Path), the Dhamma (well-expounded, apparent here and now, and inviting one to come and see), and the Saṅgha (the community of noble disciples practicing rightly) — (SN 48.10 Pubba Sutta).
  • Purpose: To eliminate doubt and indecision. This is not blind faith but faith through conviction(Saddhā-adhimutti) based on practicing the teachings and experiencing results — (AN 3.65 Kesamutti Sutta).
  • Practice: Formally undertaking the Triple Gem and the Five Precepts — (Khuddakapāṭha).
  • Definition: The effort to abandon unwholesome states and cultivate wholesome ones; being persistent and not abandoning the burden of wholesome states — (SN 48.10 Pubba Sutta).
  • Purpose:To concentrate energy and will to overcome psychological hindrances (the five hindrances).
  • Practice: Practicing the Four Right Efforts — (SN 49 Sammappadhāna Saṃyutta).
  • Definition: Establishing steady mindfulness, being ardent and clearly comprehending to subdue greed and distress regarding the world — (SN 48.10 Pubba Sutta).
  • Purpose:To serve as a firm foundation for developing Concentration and Wisdom.
  • Practice: Practicing the Four Foundations of Mindfulness — (DN 22 Mahāsatipaṭṭhāna Sutta).
  • Definition: The state of a one-pointed mind that is steady and unmoving through letting go of sensual desires and unwholesome states; entering and dwelling in the meditative jhānas — (SN 48.10 Pubba Sutta).
  • Purpose:To create a malleable and easily directed mind to reflect the Truth — (DN 2 Sāmaññaphala Sutta).
  • Practice: Meditating and dwelling in the silence of the mind through XGM Gate 5.

Definition: The ability to clearly know the arising and vanishing of all phenomena (Udayabbaya). This is the Noble Wisdom that penetrates the truth — (SN 48.10 Pubba Sutta).

Purpose:

  • Direct & Full Knowledge: Directly perceiving the nature of Impermanence, Suffering, and Non-self.
  • Eradication: Giving rise to disenchantment, dispassion, and letting go of all conditioned phenomena — (SN 22.59 Anattalakkhaṇa Sutta).

Practice: Maintaining the contemplation of arising and vanishing to reach The Deathless (Amata).

58 Dhammas for Learning and Mastering

1. Objectives

To systematize the Buddha’s Teachings (collected by the Arahants in the Nikāya Suttas) as a foundation for penetrating the Ten Gates of Mind (XGM), aiming for the total cessation of the suffering of birth, aging, sickness, and death.

  • 21 Core Dhammas

12 Causes
& Effects

Paṭicca
samuppāda

4 Noble
Truths

Cattāri
Ariyasaccāni

5 Cling Aggregates

Pañca Upādāna
Khandha

Dependent Origination: The causal chain through which the Buddha, by wise attention, discovered the cause of Suffering, its origin, its cessation, and the path leading to its cessation (SN 12.10). 

The 12 factors for Dependent Origination are: 1. Ignorance (Avijjā), 2. Volitional Formations (Saṅkhāra), 3. Consciousness (Viññāṇa), 4. Name and Form (Nāmarūpa), 5. Six Sense Bases (Saḷāyatana), 6. Contact (Phassa), 7. Feeling (Vedanā), 8. Craving (Taṇhā), 9. Clinging (Upādāna), 10. Existence (Bhava), 11. Birth (Jāti), 12. Aging and Death (Jarāmaraṇa).

  • The Four Noble Truths : Suffering, the Origin, the Cessation, and the Path – the ultimate truths taught in the first discourse, “Setting the Wheel of Dhamma in Motion” (SN 56.11).
  • The Five Clinging-Aggregates: Form, Feeling, Perception, Volitional Formations, and Consciousness – the five clusters to which consciousness clings, forming “Identity View.” These are the objects of contemplation to eradicate clinging (SN 22).
  • The Four Establishments of Mindfulness: Body, Feelings, Mind, and Dhamma – the four foundations for establishing mindfulness and observing arising and passing away (SN 47).
  • The Four Right Exertions: The effort to prevent/abandon unwholesome states and to arise/develop wholesome states (SN 49).
  • The Four Bases of Power : Desire, Energy, Consciousness, and Investigation – the foundations of accomplishment that make the mind pliant and manageable. Note: The Buddha did not encourage the display of psychic powers as they are conditioned phenomena and not the ultimate goal of liberation (DN 2, SN 41.4).
  • The Five Faculties & Five Powers: Faith, Energy, Mindfulness, Concentration, and Wisdom. The Five Powers are the firm results gained from practicing the Five Faculties (SN 48).
  • The Seven Factors of Enlightenment: Mindfulness, Investigation of Dhamma, Energy, Joy, Tranquility, Concentration, and Equanimity. These factors arise from the perfected practice of the Four Establishments of Mindfulness (SN 46).
  • The Noble Eightfold Path: The eight-factored path leading to the cessation of suffering: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration (SN 45).

Note: These factors are mutually supportive; although many, they are essentially one, and though one, they manifest as many. We practice the 37 Factors of Enlightenment to attain the ‘One’ (Wisdom). Once Wisdom arises, all 37 factors become interconnected and function as a unified whole. Just as countless lines can be drawn through a single point, through one true Dhamma, we can connect to a multitude of approaches.

2. Introduction to the Nikāya Collection
The Nikāya Suttas are compiled and systematized into five main collections:

  1. Connected Discourses (SN – Saṃyutta Nikāya) : A collection of discourses organized by unified themes (e.g., Connected Discourses on Aggregates, on Dependent Origination…). This is the best resource for deep research into a specific topic across various contexts.
  2. Middle Length Discourses (MN – Majjhima Nikāya) : Consists of discourses of medium length, containing profound teachings and meticulous analysis (e.g., MN 18 Honeyball, MN 117 The Great Forty).
  3. Long Discourses (DN – Dīgha Nikāya) : Consists of long discourses, often involving debates against the views of other schools or comprehensive systems of Dhamma (e.g., DN 16 Great Discourse on the Buddha’s Last Days, DN 22 Great Discourse on Mindfulness).
  4. Numerical Discourses (AN – Aṅguttara Nikāya) : Discourses arranged numerically from 1 to 11 based on the number of Dhamma items in each teaching (e.g., AN 5.11–5.20 The Book of Fives discussing the 5 Powers). Very convenient for looking up teachings by category number.
  5. Minor Collection (KN – Khuddaka Nikāya) : Includes the Dhammapada, Theragatha/Therigatha, Jataka (Birth Stories)… The content is diverse and accessible, suitable for growing in faith and understanding.

3. Research Methods and References:

  • Resources: Visit www.suttacentral.net to view the original Pali text alongside multi-language translations, including the Vietnamese version by Ven. Thích Minh Châu, the English version by Ven. Bhikkhu Bodhi and other modern languages translation available.
  • Search Method: Use AI to search for keywords and request direct links to SuttaCentral.
  • Clarifying Meaning: Cross-reference with English translations or use AI tools to translate directly from Pali terms for a multi-dimensional perspective.

8

Noble Path

7

Factors
of Bodhi

10

5 Faculties
+ 5 Powers

4

Foci of
mindfulness

4

Right
Efforts

4

Bases of
Success

Namo Tassa Bhagavato Arahato Sammāsambuddhassa

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

Go to top