THE LAW - DAI
GROUP ONE
*****
Dear Buddha, Arahant, the Chief of the Transfiguration!
I. MAJORHANDHAKA CH:
[1] At that time, the Buddha dwelt in Uruvelā on the banks of the Nerañjara (nunjjārā) where the Bodhi tree was and was completely enlightened. At that time, the Buddha sat at the lotus position in the tree for seven days, enjoying the peace of liberation.
When one enters the night watch, the Blessed One meditates on the arising condition according to conditions(Paṭiccasamuppāda) the opposite direction and the opposite that: "Ignorance of the coast for the arising, the conditions for the consciousness, the consciousness for the cause, the category of the coast for six (birth) Shakespear for the feeling (for birth), Shakespear for the feeling of love (for birth), For the coast for the birth, The condition for birth (birth), birth for the Aging, Death, Sadness, Bi, Suffering, Brain, Such is the arising of all this aggregate. But it is because of the cessation of ignorance that there is no craving for the cessation of the actions, resulting from the cessation of the cessation of cessation, by the cessation of consciousness. Leads to the cessation of the Name, the cessation of the Name, the cessation of the Six States, the cessation of the Six States, The cessation of feeling, the cessation of feeling, the cessation of feeling, the cessation of craving, the cessation of craving, the cessation of craving, Extermination of the (lead to) the cessation of the cause, due to the cessation of the cause of Aging, Death, Death, Bi, Suffering, Brain is eradicated; Such is the cessation of all this aggregate of suffering . "
Later, when he understood the meaning of the incident, then at that moment the Buddha uttered this inspirational message:
Indeed, by the time
the current legal clarity
to the Brahmin
ardent practitioner of meditation,
and he washes
all doubt
from that understanding are
(all) the cause.
the current legal clarity
to the Brahmin
ardent practitioner of meditation,
and he washes
all doubt
from that understanding are
(all) the cause.
[2] Then, in the middle of the night, the Blessed One meditated on the arising of rebirth in accordance with the conditions of the afternoon and afternoon that: " Ignorance coast for the arising, Consciousness for the name (birth), the name of the coast for six countries (birth), the six countries of grace (birth), Expression of feeling for the birth, Enlightenment for the birth, the coast for the birth, the grace for the Sanh (birth), birth for the Aging, Death, Sorrow, Bi, Suffering, Brain, Such is the arising of all this aggregate. But it is because of the cessation of ignorance that there is no craving for the cessation of the actions, resulting from the cessation of the cessation of cessation, by the cessation of consciousness ( Leads to the cessation of the Name, Due to the cessation of the Name (brought to) the cessation of the Six States, due to the cessation of the Six States, leading to the cessation of the Exhale, , Due to the cessation of the feeling of the cessation of craving, to the cessation of the craving, to the cessation of the craving, to the cessation of the craving, The cessation of the cause of Aging, Death, Sorrow, Bi, Suffering, Brain is destroyed; Such is the cessation of all this aggregate of suffering . "
Later, when he understood the meaning of the incident, then at that moment the Buddha uttered this inspirational message:
Indeed, at the moment
the dharmas are clear
to the brahmins
to meditate,
he then rinses off
all suspicions or
from which he
understands the destructive conditions.
the dharmas are clear
to the brahmins
to meditate,
he then rinses off
all suspicions or
from which he
understands the destructive conditions.
[3] Later in the late guard of the night, the Blessed One had to contemplate on the arising of the arising condition in the right direction and the opposite that: " Ignorance coast for the arising, Consciousness for the name (birth), the name of the coast for six countries (birth), the six countries of grace (birth), Expression of feeling for the birth, Enlightenment for the birth, the coast for the birth, the grace for the Sanh (birth), birth for the Aging, Death, Sorrow, Bi, Suffering, Brain, Such is the arising of all this aggregate. But it is because of the cessation of ignorance that there is no craving for the cessation of the actions, resulting from the cessation of the cessation of cessation, by the cessation of consciousness ( Leads to the cessation of the Name, Due to the cessation of the Name (brought to) the cessation of the Six States, due to the cessation of the Six States, leading to the cessation of the Exhale, , Due to the cessation of the feeling of the cessation of craving, to the cessation of the craving, to the cessation of the craving, to the cessation of the craving, The cessation of the cause of Aging, Death, Sorrow, Bi, Suffering, Brain is destroyed; Such is the cessation of all this aggregate of suffering . "
Later, when he understood the meaning of the incident, then at that moment the Buddha uttered this inspirational message:
Indeed, at the moment
the dharmas are clear
to the brahmins who
need to meditate,
survive, destroy the Marauding
army
as the sun
is shining in space.
the dharmas are clear
to the brahmins who
need to meditate,
survive, destroy the Marauding
army
as the sun
is shining in space.
End the section about Enlightenment.
[4] Then when seven days had passed, the Buddha has emerged from that concentration and from the Bodhi Tree went to the tree ignorance of the goatherd, [1] after to have sat down with the fetters Old at the stump of the goat shepherds for seven days, enjoying the peace of liberation.
At that time, one of the brahmins belonging to the group of experts on the sound " hum, hum " went to see the Blessed One, after coming to have a friendly look to the Buddha, after exchanging social words Friendly and standing on one side. When standing on one side, the brahmin said to the Buddha:
"Mr. Gotama, what is the (brave) call for brahmin?" How many conditions have you become a Brahmin?
After understanding the meaning of the incident, then at that time the Buddha uttered this inspirational message:
The brahmins of
evil have prevented
the escape of pollution
does not make "hum hum,"
itself has
mastered the Vedas
living the life of the Buddha,
the law, he spoke the
words of Brahma,
nothing in the world
overcomes him.
evil have prevented
the escape of pollution
does not make "hum hum,"
itself has
mastered the Vedas
living the life of the Buddha,
the law, he spoke the
words of Brahma,
nothing in the world
overcomes him.
Stop talking about the goat's si.
[7] Then seven days later, the Buddha came out of that place and from the stump of goat goats went to the Mucalinda tree, after arriving, sat down with the lotus root at the base of Mucalinda tree. For seven days, enjoy the peace of liberation.
At that time, there was a large black cloud appearing season. For seven days, the wind was cold and cloudy. At that time, the dragon Mucalinda had left his place with the tail wrapped around the body of the Buddha in seven rounds and bulge on the top of the Buddha and keep the posture (thinking): " Do not let the Buddha be cold, do not let the Buddha get hot, do not let the Buddha be touched by flies, mosquitoes, wind, sunlight and reptiles . "Then when the seven days passed, Mucalinda after learning that the sky has become clear and the clouds have dissolved, loosened the body from the Buddha's body and changed his own form and transformed into the shape of the young man standing on the side. Before the Blessed One, clasped hands, expressing reverence for the Blessed One.
After having understood the meaning of this incident, then at that moment the Buddha uttered this inspirational message:
He has peace,
(live) isolation, joy,
he has seen the
Dharma has been heard,
he has
harmed the lives of beings
and pleasure life.
The end of love
is peace in the world,
beyond the sex,
and abandoned self
that ultimate peace.
(live) isolation, joy,
he has seen the
Dharma has been heard,
he has
harmed the lives of beings
and pleasure life.
The end of love
is peace in the world,
beyond the sex,
and abandoned self
that ultimate peace.
End section about Mucalinda tree.
[6] Then as the seven days passed, the Blessed One came out of that place and from the tree Mucalinda went to the tree of Rājāyatana, after having sat down with the lotus root in the tree of Rājāyatana for seven days, Peace of liberation.
At that time, there were the traders of Tapussa and Bhallika who were traveling long distances to that area. At that time, the angels were blood relatives of the merchants Tapussa and Bhallika told the traders of Tapussa and Bhallika this:
Hey doctor, this Buddha is staying at the base of the tree Rājāyatana is the newly completely enlightened. Please go and pay homage to that Buddha with rice flour and pancakes, which will give the doctor the benefit and long happiness.
At that time, the merchants of Tapussa and Bhallika brought with them rice cake and the secretary went to the Blessed One, after having paid homage to the Blessed One and stood on one side. Having stood aside, the merchants of Tapussa and Bhallika have said to the Buddha:
- Your Majesty, please take care of the rice cake and our secretary, which will bring us long-term benefits and happiness.
At that time, the Buddha declared this: " The Tathagata does not receive in (two) hands, so we should take rice cake and milk cake with what ?" At that time, Wang used his mind to know the thought of the Buddha's remarks, he presented to the Buddha four vases made of stone in four directions (say):
- Dear Lord, please be blessed with the rice cake and secretary here.
The Blessed One received the rice flour and pudding in a new bowl [2] made of stone, and after the life was given.
Later, the merchants Tapussa and Bhallika said to the Buddha:
- Dear Lord, we hereby take refuge in the Buddha and Dhamma. May the Buddha accept us as the male laypeople have been taking refuge from today until the end of life.
And they became laymen just read two sentences (dvevacika) [3] first in the world.
End section about the tree Rājāyatana.
[7] Then as the seven days passed, the Blessed One came out of that place and from the stump of the tree Rājāyatana went to the side of the shepherd's goat. In that place, the Buddha lived in the stump of the goat.
Later, while the Blessed One is meditating in the solitude, thoughts such as this thought have arisen: " This Dharma has been realized that it is deep, difficult to comprehend, difficult to perceive, Pure, noble, beyond logic, delicate, should be understood by the ranks. Moreover, beings in this world have the delight in the five lusts, are delighted in the five lusts, are delighted in the five lusts, for beings with delight in the five lusts, delight in five lusts, be happy Pleasure in the five, this problem difficult to comprehend is the law of causation and the arising depending on conditions (idappaccayatāpaṭiccasamuppāda); This problem is even more difficult to comprehend, namely, the silence of all sabbasaṅkhāra, the elimination of all roots of rebirth (sabbūpadhi), the cessation of craving (taṇha), the disappearance Sexual desire (virāgo), The passing away, Nirvana. If I preach the Fa and other people do not understand me, that will bring us fatigue and trouble . "Then these wonderful words never heard before in the past have appeared. To the Blessed One:
The difficulty we realize
now lecture, stop!
By those immersed
in craving, hatred
is not enlightened to this Fa
Fa go upriver (life),
subtle, and profound,
impenetrable, magic,
those who love craving
very ignorance shrouding
impossible Do you understand?
now lecture, stop!
By those immersed
in craving, hatred
is not enlightened to this Fa
Fa go upriver (life),
subtle, and profound,
impenetrable, magic,
those who love craving
very ignorance shrouding
impossible Do you understand?
While considering such considerations, the mind of the World-Honored One (tendency) fails to exert effort and does not preach the Dhamma.
[8] At that time, the Sahamati Brahma used the mind to know the thought of the Buddha, and thus began this: " So the world is destroyed! Like this, the world is ruined! Because of the mind of the Tathagata, the Arahant, the Satan, the devotee does not work diligently and does not preach the Dhamma . "Then, just as a man of strength It is possible to stretch out the arm that has been contracted or can shrink the stretched arm, similarly, the Sahambati Brahman has disappeared in the Brahmanic plane and appears in front of the Blessed One. At that time, the Sahibati Brahman covered his upper shoulders with one shoulder, knelt his right knee on the ground, and clasped his hands toward the Blessed One and said this:
- Your Excellency, may the Buddha preach the Dhamma, ask the Sage to preach the Dhamma. There are those who are born with less pollution [4] who will understand the Dhamma, but will refuse to listen to the Dhamma.
Sahamati Dharmas said that, after saying that, he added something else:
Has appeared before
in the Magical
Pure Land is not purified by the people who
have been contaminated
.
Immortal doors open to
listen to the teachings
of infinite realization.
Like a man standing on the
top of a rocky mountain and
looking around humanity,
so is your position,
walk up the aisles
built.
O understanding,
you are free from sadness and
look down upon mankind
to sink in grief, to
be born, to be tormented.
You win the battle,
the hero, stand up,
guide the convoy is
not in debt,
go around the world.
in the Magical
Pure Land is not purified by the people who
have been contaminated
.
Immortal doors open to
listen to the teachings
of infinite realization.
Like a man standing on the
top of a rocky mountain and
looking around humanity,
so is your position,
walk up the aisles
built.
O understanding,
you are free from sadness and
look down upon mankind
to sink in grief, to
be born, to be tormented.
You win the battle,
the hero, stand up,
guide the convoy is
not in debt,
go around the world.
May the Buddha preach the Dhamma, there will be many people understand.
[5] When told this way, the Buddha said to Sahamati Dhamma this:
- This is Brahma, I started this: " This dharma has made me realize that (France) is deep, ... (as above) ... will bring us fatigue and trouble . "Brahma, then these wonderful words never heard before in the past have come to me:" Difficult to realize ... (as above) ... can not digest. "Brahma, while considering such a consideration, our mind is inclined toward effort and not to preach the Dhamma.
For the second time, Sahibati said to the Buddha:
- Dear Lord, please pray the Buddha, ... (as above) ... will have many people understand.
For the second time, the Buddha said to Sahamati Devi this:
- This is Brahma, I started this: " This dharma has made me realize that (France) is deep, ... (as above) ... will bring us fatigue and trouble . "Brahma, then these wonderful words never heard before in the past have come to me:" Difficult to realize ... (as above) ... can not digest. "Brahma, while considering such a consideration, our mind is inclined toward effort and not to preach the Dhamma.
On the third occasion, Sahibati Brahma spoke to the Buddha:
- Dear Lord, may the Buddha speak the Dhamma, ... (as above) ... many people will understand.)
[9] At that time, after understanding the requirements of the Brahma, the Buddha according to the idea of living beings have used the Buddha considered the world. While using the Buddha's mind to look at the world, the Blessed One saw the beings who were less polluted and polluted, had a sharp sense of smell, had a good temperament and bad temperament. , Can be understood quickly and can hardly understand, (and see) a small number of beings in life see the sin and fear in the (reborn) in the life Live another. Just as in blue lotus ponds or in pink lotus ponds or in white lotus ponds, there are some blue lotus, or pink lotus, or white lotus being born in water, grown in water, not reaching out of the water. , And is submersed under (water); There are some blue lotus, or pink lotus, Or white lotus was born in the water, born in the water, living on the surface of water; And there are some blue lotus, or pink lotus, or white lotus being born in the water, born in the water, rising out of the water, and remaining undisturbed; Similarly, the Blessed One, while using the Buddha Eye, sees the beings who are less polluted and polluted, have a sharp sense of smell and have a good sense of temperament and Has a bad temper, can understand quickly and can hardly understand, (and see) a small number of living beings see the sin and fear in the (reborn) ) Into other lives; After seeing, the Blessed One told the Sahambati Brahman with this verse: Live on the surface of the water; And there are some blue lotus, or pink lotus, or white lotus being born in the water, born in the water, rising out of the water, and remaining undisturbed; Similarly, the Blessed One, while using the Buddha Eye, sees the beings who are less polluted and polluted, have a sharp sense of smell and have a good sense of temperament and Has a bad temper, can understand quickly and can hardly understand, (and see) a small number of living beings see the sin and fear in the (reborn) ) Into other lives; After seeing, the Blessed One told the Sahambati Brahman with this verse: Live on the surface of the water; And there are some blue lotus, or pink lotus, or white lotus being born in the water, born in the water, rising out of the water, and remaining undisturbed; Similarly, the Blessed One, while using the Buddha Eye, sees the beings who are less polluted and polluted, have a sharp sense of smell and have a good sense of temperament and Has a bad temper, can understand quickly and can hardly understand, (and see) a small number of living beings see the sin and fear in the (reborn) ) Into other lives; After seeing, the Blessed One told the Sahambati Brahman with this verse: And survive without water; Similarly, the Blessed One, while using the Buddha Eye, saw the beings who were less polluted and polluted, had a sharp sense of smell and had a good sense of temperament. Has a bad temper, can understand quickly and can hardly understand, (and see) a small number of living beings see the sin and fear in the (reborn) ) Into other lives; After seeing, the Blessed One told the Sahambati Brahman with this verse: And survive without water; Similarly, the Blessed One, while using the Buddha Eye, sees the beings who are less polluted and polluted, have a sharp sense of smell and have a good sense of temperament and Has a bad temper, can understand quickly and can hardly understand, (and see) a small number of living beings see the sin and fear in the (reborn) ) Into other lives; After seeing, the Blessed One told the Sahambati Brahman with this verse: (And see) a small number of living beings who see sin and fear in the (reborn) life; After seeing, the Blessed One told the Sahambati Brahman with this verse: (And see) a small number of living beings who see sin and fear in the (reborn) life; After seeing, the Blessed One told the Sahambati Brahman with this verse:
Thinking about harm,
this Brahma, I did
not teach the
French people high consciousness.
The doors of immortality
have been opened,
for those with ears to
let go of the devil.
this Brahma, I did
not teach the
French people high consciousness.
The doors of immortality
have been opened,
for those with ears to
let go of the devil.
At that time, Sahamati (think): " My request to preach the Dharma has been approved by the Blessed One, " so he paid homage to the Buddha, his right shoulder was disturbed, and disappeared . In that place.
End section about the request of the Brahmin.
[10] After this, the Buddha began this: "Who should we preach to the Dhamma first? Who would understand this Dhamma so quickly ? "At that time, the Buddha began this:" This Āåāra Kālāma is wise, experienced, wise, has long been on the cell less Is it, or should we preach the Dharma to Āåāra Kālāma first? He will understand this Dhamma very quickly. At that time, the angel of the deity announced to the Blessed One:
Āāāra Kālāma has died seven days ago.
And the wisdom of the Buddha has also arisen that: " The Āåāra Kālāma has died seven days ." At that time, the Buddha began this: " The Āåāra Kālāma is a noble person, because If he hears this Dhamma he can understand very quickly . "
After this, the Buddha began this: "Who should we preach to the Dhamma first? Who would understand this Dhamma so quickly ? "Then the Buddha began this:" The Uddaka Rapmaputta is a wise, experienced, wise, To contemplate, or should we preach the Dhamma to Uddaka Rapmaputta first? He will understand this Dhamma very quickly. At that time, the angel of the deity announced to the Blessed One:
- Mr. Uddaka Rapmaputta died last night.
And the Buddha's wisdom also arises: " The Uddaka Rapmaputta died last night ." At that time, the Buddha began this: " The Uddaka Rapmaputta is a noble person, because if Hearing this Dhamma he can understand quickly . "
After this, the Buddha began this: "Who should we preach to the Dhamma first? Who then will understand this Dhamma very quickly ? "At that time, the Buddha began this:" The five Bhikkhu members have many merits for us, they served us while We ourselves are diligent, [6] or should we preach the Dhamma to the five Bhikkhu Bhikkhus first? At that time, the Buddha declared this: "Where are these five Bhikkhus in this place ?" With the pure celestial superiority of mankind, the Blessed One saw bhikkhus The group of five is staying in Bārāṇasī (Benares), in Isipatana, where the deer's garden. Later, when he was in Uruvelā as he liked, the Buddha went to travel to Bārāṇasī.
[11] Upaka discovers the Buddha who is walking the distance between Gayā and the Bodhi tree, seeing that he has said to the Blessed One:
The virtuous (āvuso), the senses of the dharma are calm, the skin color is pure and clear. Hey, who have you come from? Who is the teacher of the brother? What kind of dancers are you happy with?
When told, the Blessed One told the jovial Upaka with these words:
I go beyond all
comprehension,
no longer entangled
in all the Dharma,
have broken all,
love died, was liberated,
self-realization
, who can teach me?
There is no teacher,
I, find not see,
in the heavenly world is
equal to me, no one.
Because of this, the
Supreme Master Ching Hai in this life
is the Buddha Sanhedrin Sensei
Nibbana.
I go Kāsī
operate the French wheel
drumming immortal drum
in the world blind.
comprehension,
no longer entangled
in all the Dharma,
have broken all,
love died, was liberated,
self-realization
, who can teach me?
There is no teacher,
I, find not see,
in the heavenly world is
equal to me, no one.
Because of this, the
Supreme Master Ching Hai in this life
is the Buddha Sanhedrin Sensei
Nibbana.
I go Kāsī
operate the French wheel
drumming immortal drum
in the world blind.
- According to the friend, the righteous man is worthy of the boundless Jina.
(The Buddha replied that):
- Upaka,
the Jina is like me,
you reach the smugglers,
win over the evil,
so I'm Jina.
the Jina is like me,
you reach the smugglers,
win over the evil,
so I'm Jina.
When said so, the retired missus Upaka said:
- Dear, it may be. Then he bent his head, turned to the other way, and left.
[12] Later, while traveling the Buddha went to Bārāṇasī, Isipatana, where the deer and went to meet the five Bhikkhu Bhikkhus. The five Bhikkhuni Bhikkhus have seen the Blessed One walking in the distance, seeing that they had been discussing with one another,
- Hey, Gotama is coming. He is a benefactor, has left unfinished effort and returned to prosperity. He was not worthy to bow, not worth standing up to say, his bowl was not worthy of reception, and the seat did not need to be added, if he wanted, he would just sit.
But when the Blessed One approached, the five monks of that group no longer followed their discussion and went out to receive the Blessed One who had received the Buddha's bowl, He had arranged a seat, one that brought water to wash his feet, feet, legs and feet. The Blessed One sat down on the arranged seat. After sitting down, the Buddha washed his legs. However, they still address the Buddha by name and by the call of "dharma" (āvuso). When asked to do so, the Buddha said to the five monks this thing:
- Bhikkhus, do not address the Tathagata by name and by the call " Dharma ." Bhikkhus, the Tathagata is the Arahant. Hey monks, listen ear, I will teach the Immortals have achieved, I will preach the Dhamma. While practicing as taught, soon after in this present life, those who, by virtue of victory, realize for themselves, reach, and dwell on the ultimate, are the ultimate destination. It is for this purpose that the sons of noble families leave the house of renunciation to live properly.
When said so, the five Bhikkhu Bhikkhus have said this to the Blessed One:
- Gotama, in that practice, by this practice, by the pursuit of asceticism did not reach the dharma and the transcendence of knowledge worthy of the saint, but now is the beneficiary Nursing, abandoning endeavor, and returning to prosperity, how can the religion reach the dharma and the transcendence of wisdom worthy of the saint?
When told, the Blessed One told the five Bhikkhu Bhikkhus:
- Bhikkhus, the Tathagata is not a sitter, do not give up effort, and do not return to prosperity. Hey Bhikkhu, the Tathagata is the Arahanta Chakras. Hey monks, listen ear, I will teach the Immortals have achieved, I will preach the Dhamma. While practicing as taught, soon after in this present life, those who, by virtue of victory, realize for themselves, reach, and dwell on the ultimate, are the ultimate destination. It is for this purpose that the sons of noble families leave the house of renunciation to live properly.
For the second time, the five Bhikkhu Bhikkhus have said this to the Blessed One:
...(as above)...
For the second time, the Blessed One told the five Bhikkhu Bhikkhus:
...(as above)...
For the third time, the five Bhikkhu Bhikkhus have said this to the Blessed One:
- Gotama, in that practice, by this practice, by the pursuit of asceticism did not reach the dharma and the transcendence of knowledge worthy of the saint, but now is the beneficiary Nursing, abandoning endeavor, and returning to prosperity, how can the religion reach the dharma and the transcendence of wisdom worthy of the saint?
As said, the Blessed One told the five Bhikkhu Bhikkhus that:
"Bhikkhus, do you realize that this has not been said before?"
- Bach, this is not (is said).
- Bhikkhus, the Tathagata is the Arahantship of the Enlightened One. Hey monks, listen ear, I will teach the Immortals have achieved, I will preach the Dhamma. While practicing as taught, soon after in this present life, those who, by virtue of victory, realize for themselves, reach, and dwell on the ultimate, are the ultimate destination. It is for this purpose that the sons of noble families leave the house of renunciation to live properly.
The Blessed One was able to convince the five Bhikkhu Bhikkhus. After that, the five Bhikkhu Bhikkhus have listened, have listened, have served with another mind.
[13] At that time, the Blessed One told the five monks:
- Monks, here are two extremes that the monk should not practice: This is the passion of sensual pleasures in sexuality, incompetence, coarseness, mediocrity, not noble, not beneficial. , And this is the attachment to torture, suffering, not noble, not benefit. Bhikkhus, after not reaching both extremes, the practice of neutrality has been realized by Hybrid life itself, causing the eye to be seen, causing the mind to be bright, leading to the presidency, Completely enlightened, Nirvana. The Bhikkhus, the practice of neutrality, has been realized by the Tathagata, which causes the eye to be seen, causing the mind to be bright, leading to tranquility, victory, complete enlightenment, and nirvana. Is it That is the Eightfold Path Chi That is the right understanding, righteous thoughts, say the right words, Right career, raising the right foot, right foot, right foot, right mindfulness. [7] Bhikkhus, this neutral practice has been realized by His Holiness the Dalai Lama, who makes the eye visible, causes the mind to be enlightened, leads to tranquility, prevailing, completely enlightened, .
This monk, this is the Noble Truth is suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering, attachment to what is not preferred is suffering, separation With what pleasures is suffering, not achieving the desire is suffering, a summary of the five aggregates subject to suffering.
Bhikkhus, this is the Noble Truth, the Cause of Suffering. This is the Ai that leads to rebirth, associated with pleasure and passion, there is delight in this place, ie, loving, loving, loving.
Bhikkhus, this is the Noble Truth which is the Cessation of Suffering. That is the cessation, the cessation, the liberation, the helplessness, the cessation and the abandonment of the remainderless passion of the Self.
Bhikkhus, this is the Noble Truth which is the practice of the Path leading to the cessation of suffering. That is the Eightfold Path Chi Section is the correct understanding, ... (as above) ..., the right mind.
[15] Bhikkhus, we have the (Dharma) label which has arisen, the mind has arisen, wisdom has arisen, arisen has arisen, the light has arisen to the previously unseen Dharma: " This is the Noble Truth of suffering ie ." Hey monk, we have been ... (ditto) ... " This is the Noble Truth of suffering ie the need to be understood ." This, Bhikkhu, we have (France) the label has been born, the mind has been born, wisdom has been born, has arisen, the light has been born to the previously not heard the French: " This is the Truth Sublime means suffering is understood . "
Bhikkhus, we have the (Dharma) label that has arisen, the mind has arisen, the wisdom has arisen, the mind has arisen, the light has arisen to the previously unseen Dharma: " This is The Noble Truth is the Cause of Suffering . "Bhikkhus, I have ... (as above) ..." This is the Noble Truth which is the Cause of Suffering that should be removed . " Bhikkhus, we have the (Dharma) label that has arisen, the mind has arisen, the wisdom has arisen, the mind has arisen, the light has been born to the previously unreached the Dharma: " This is the foot Lý Cao Thượng is the Cause of Suffering has been removed . "
Bhikkhus, we have the (Dharma) label that has arisen, the mind has arisen, the wisdom has arisen, the mind has arisen, the light has arisen to the previously unseen Dharma: " This is The Noble Truth is the Cessation of Suffering . "Bhikkhus, I have ... (as above) ..." This is the Noble Truth, which is the Cessation of Suffering which should be realized . " Kha, we have (French) the label has been born, the mind has been born, wisdom has arisen, has arisen, the light has been born to the previously not heard: " This is the Noble Truth Superior is the destruction of the Enlightenment .
Bhikkhus, we have the (Dharma) label that has arisen, the mind has arisen, the wisdom has arisen, the mind has arisen, the light has arisen to the previously unseen Dharma: " This is The Noble Truth is the Practice of the Path leading to the cessation of suffering . "Bhikkhus, we have ... (as above) ..." This is the Noble Truth which is the practice of The path that leads to the cessation of suffering needs to be practiced . "Bhikkhus, we have (Dharma) the label that has arisen, the mind has arisen, wisdom has arisen, arisen has arisen, the light has arisen With the Fa never heard before: " This is the Noble Truth, the Path of Truth that leads to the cessation of the practice ."
[Bhikkhus], and until they come to the true view of the Three Wheel (the three revolutions) and the twelve (nature) of the Four Noble Truths, the provincial; The monks, until then, have not yet announced the supreme attainment of Enlightenment: " I am fully enlightened " in the world of the divine realm, the realm of the divine, Samsaras, brahminas, divine and human beings. And these monks, because their true perception of the three trunks and twelve of the Four Noble Truths has been truly purified; The Bhikkhus, then, have announced the supreme attainment of Enlightenment: " I am fully enlightened " in the world of the divine realm, the realm of the divine, the Brahma, Sa-subject, Brahmins, divine and human beings. Moreover, our wisdom and awareness have arisen: " Our liberation can not be changed, this is the last birth, there is no rebirth now ."
While this sermon was preached, the Dhamma was not dust-free, stain-free, to the greatness of the Koṇḍāñña: " Whatever nature is born, all of it is of the nature of destruction ."
When the French wheel was transported by the Blessed One, the gods on the earth were rumored to have said: "That Supreme Wheel was transported by the Blessed One in Bārāṇasī, at Isipatana, where the deer It can be transmitted by samsara, brahmanas, diviners, magi, brahmanas, or anyone in the world . "After hearing the gods of the earth, gods In the realm of the Four Realms, there is a rumor that: ... (as above) ... After hearing the gods' rumors in the Four Noble Truths, the gods in the spiritual realm were rumored to say: ... (in the above) ... gods in the realm ... (as above) ... gods in the realm ... (as above) ... gods in the land of lore. .. (as above) ... gods in the realm of self-destruction ... (as above). The gods of Brahma were rumored to say: This Supreme Wheel was transported by the Blessed One in Bārāṇasī, at Isipatana, where the deer garden could not be transported back by Samantha, Brahman, Paradise, Mara, Brahma, or anyone in the world . "at that moment, at that moment, rumors went to the heaven of Brahma. And the ten thousand worlds have been shaken, shaken, shaken. And the unparalleled great light appeared in the world, beyond the divine radiance of the gods. Shock And the unparalleled great light appeared in the world, beyond the divine radiance of the gods. Shock And the unparalleled great light appeared in the world, beyond the divine radiance of the gods.
At that time, the Buddha uttered his inspirational words: " Koṇḍañña understood! Koṇḍañña understood ! " Therefore , the great virtue Koṇḍañña was named" Aññākoṇḍañña . " [8]
[18] Later, having seen the Fa, having achieved the Fa, having understood the Fa, had absorbed the Fa, the skepticism was gone, the hesitation was resolved, the faith had been attained. Master, no longer need the help of other people, the virtue of Aññākoṇḍañña told this World:
- White, can you be ordained in the presence of the Buddha? Can you climb up the steps?
The Buddha said:
- Bhikkhu, come. The Dharma has been well preached, practice good deeds properly to end suffering.
It is the upstart of that great virtue.
[19] After that, the Buddha was instructed, taught the remaining monks with the Dharma talk. Then, while being instructed, taught by the Blessed One with the Dharma talk, the Dhamma is not dust-free, blameless to have been born to Vappa and Venerable Bhaddiya: " What is nature? arise, all things have the nature perishes . "When you have seen France, have achieved the French, understood French, has instilled France, doubts were gone, hesitation was over yet, Have achieved the faith in the Teachings of the Teacher, no longer need the help of other people, they have said to the Buddha:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
Then, with the meal brought, the Buddha was instructed, taught the remaining monks with the Dharma talk. A group of six people live by the things that the three monks have gone out for alms. At that time, while being instructed, taught by the Blessed One with the Dharma talk, the Dhammapada is not dust-free, stain-free, to the great Mahānāma and the Assaji virtue: " What is original? arise, all things have the nature perishes . "When you have seen France, have achieved the French, understood French, has instilled France, doubts were gone, hesitation was over yet, Have achieved the faith in the Teachings of the Teacher, no longer need the help of other people, they have said to the Buddha:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
[20] After that, the Blessed One told the five monks:
- Bhikkhus, Sac is the anatta. Bhikkhus, because if this form is Self it can not go to sickness and can be attained in the Sacred (as desired): " Let us be like this, not to become ours. thus says . "Hey monk, precisely because Lust is Egolessness so Sac go to sick and can not be achieved in Sac (as you wish) that:" Lust of us be like this, Sac of us not become Like this . "
Bhikkhus, the feeling is not anattā. Bhikkhus, because if this feeling is self, it is not possible to go to sickness and to attain it at the moment of desire: "My life is like this, my feeling is not to become thus says . "Hey monk, because Life is Egolessness so Tho go to sick and can not achieve in Life (as you wish) that:" Life of us be like this, feeling of us not become Like this . "
Bhikkhus, perception is not self (anattā). Bhikkhus, because if this thought is self, it can not go to sickness and can be attained in Chiang (the will), saying: " Think of us to be like this, our thoughts do not become. thus says . "Hey monk, because perception is Egolessness so Chiang went to sick and can not be achieved in Ideas (as you wish) that:" Thought of us be like this, perception of us not become Like this . "
The monks, the onions are not anattā. This Bhikkhu, because if the Action is Self, the Administration can not go to the sick, and can be achieved in the Action (the will) that: " The Acts of us be like this, the Action of us not become like this . "Hey monk, precisely because the Executive is Egolessness therefore the Executive went to sick and can not be achieved in the Action (the will) that:" the acts of let This is how my actions do not become like this . "
Bhikkhus, consciousness is not anattā. Monks, because if this Knowledge is Self, then this consciousness can not go to sickness and can be attained in Consciousness (as you wish): " Let my conscience be like this, thus says . "Hey monk, because consciousness is Egolessness so Waking go to sick and can not achieve in Formula (desired) that:" Soul of us be like this, Soul of us not become Like this . "
[21] What are the Bhikkhus, what do you think about it, is it often or impermanent?
Bach, it is impermanent.
- So what (was) is impermanent then that is suffering or lost?
Bach, he is suffering.
- So what (was) is impermanent, suffering, a state of change, is it right to contemplate on this that: " This is mine, this is me, this is self. This "?
- Well, that's not true.
Bhikkhus, is feeling ordinary or impermanent?
Bach, it is impermanent.
- So what (was) is impermanent then that is suffering or lost?
Bach, he is suffering.
- So what (was) is impermanent, suffering, a state of change, is it right to contemplate on this that: " This is mine, this is me, this is self. This "?
- Well, that's not true.
Hey monks, is thought often or impermanent?
Bach, it is impermanent.
- So what (was) is impermanent then that is suffering or lost?
Bach, he is suffering.
- So what (was) is impermanent, suffering, a state of change, is it right to contemplate on this that: " This is mine, this is me, this is self. This "?
- Well, that's not true.
Bhikkhus, are the activities of ordinary or impermanent?
Bach, it is impermanent.
- So what (was) is impermanent then that is suffering or lost?
Bach, he is suffering.
- So what (was) is impermanent, suffering, a state of change, is it right to contemplate on this that: " This is mine, this is me, this is self. This "?
- Well, that's not true.
Hey monks, consciousness is often or impermanent?
Bach, it is impermanent.
- So what (was) is impermanent then that is suffering or lost?
Bach, he is suffering.
- So what (was) is impermanent, suffering, a state of change, is it right to contemplate on this that: " This is mine, this is me, this is self. This "?
- Well, that's not true.
In this case, monks, in this case, belong to the past, the present, the future, the body, or the body, or the rough, or the subtle, Or noble, should be able to see the whole of the Sun, whether far or near, as true nature with the right wisdom (like this): " This is not mine, this is not me. , This is not my self . "
In Bhikkhus, in this case, any feeling that is past, present, future, is in the body, or beyond the body, or rough, or subtle, or poor or noble. , It is possible to see the whole sensation, whether far or near, as true in true wisdom (as this): " This is not mine, this is not me, this Not my self . "
In Bhikkhus, in this case, any of the thoughts of the past, present, future, inner, outer, It is not my own, this is not me, this is not me, this is not mine. Not my self . "
In Bhikkhus, in this case, any of the past, present, future, in the body, or beyond the body, or rough, or subtle, or poor You should see all of these activities, whether far or near, as true in true wisdom: " This is not mine, this is not me, This is not my self . "
Bhikkhus, in this case, any consciousness belongs to the past, the present, the future, the body, or the body, or rough, or subtle, or poor or noble. It is not mine, this is not me, this is not me, this is not me, this is not mine Not my self . "
[23] When the monks saw this, the saintly disciple was no longer interested in Lust, no longer interested in feeling, no longer interested in perception, No longer interested in consciousness; When he was not interested, he was no longer captivated; By no longer captivated he is liberated; While being liberated, the mind sets on: " It has been liberated ." He knows that: " The rebirth is exhausted, the virtues have lived, the work to do, no longer Fall otherwise (same) anymore . "
[24] The Buddha preached about it. The five Bhikkhu Bhikkhus received the teachings of the Blessed One. And while this sutta is preached, the five monks of the five Bhikkhu Bhikkhus are no longer clinging and have been freed from the gongs.
At that time, there were six Arahants in the world.
First product.
[25] At that time, in Bārāṇasī there was a family son named Yasa. Yasa is a son of a rich man and a slim body. The boy has three mansions: one for the cold season, one for the hot season, and one for the rainy season. In the four months of the rainy season in the castle, he was always surrounded by female orchestras and did not step down to the castle. At that time, while being endowed with inheritance, was served by the five pleasures, [9] the noble family son Yasa lay down to sleep first and then the new concubine lay down to sleep. And the oil lamp is usually burned all night.
At that time, the son of Yasa's family, after waking up, saw his sleeping concubine, the guitar at her elbow, the drum of her neck, the drum of her thigh. She was different, she had (the hair) burst out, she was drooling, the other babble babble, he thought that the par excellence as it is here. [10] After seeing this, the boy started to get discouraged and set up his heart to give up. At that time, the son of family Yasa exclaimed exclamation that: " It is depressing! It was miserable ! "Then the proud Yasa family son put on his golden comedy and went to the big door of the mansion. The non-human opened the door (think): " No one should interfere with leaving the house of the eldest son of Yasa's family ." Then the proud Yasa family son went to the city gate. The innocents opened the door (thinking): " No one should interfere with leaving the home of the eldest son of Yasa's family ." Then the proud son of the family Yasa went to Isipatana, a place for deer.
[26] At that time, the Buddha, after waking up at the dawn of the night, was walking in the open air. The Blessed One saw the famous Yasa family son walking in the distance, after seeing him leave the path and sit down on his seat. At that time, not far away from the world-famous son of the family Yasa exclaimed exclaimed: " It is depressing! It is miserable ! "At that time, the Blessed One told his son Yasa's family this:
- Hey Yasa, this is not depressed, this is not miserable. Hey Yasa, come and sit down. I will preach the Dhamma to you.
At that time, the son of the family Yasa (thought): " Heard this is not depressed, this is not miserable " so excited and took off the golden comedy and came close to the world Sun, after coming to pay homage to the Buddha and sit down on one side. The Buddha preached the Dharma according to the class to the eldest son Yasa was sitting on one side. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Blessed One learns the heart of the well-to-do son Yasa's family is ready, flexible, free of obstacles, upright, silent, he presents the Dharma lecture opened by the Buddhas: Suffering, Exercising, Destruction, Tao. Just like a clean, untouched cloth can be stained to the full; Similarly, at the seat of the French label is not dusty, bare birth to the son of noble family Yasa: " What is the nature of being born, all of which are available. Tanh destruction . "
[27] Later, the mother of the noble family son Yasa went up to the castle and did not see the family son Yasa worthy so went to meet the rich owner, after arrival told The home owner is rich in this:
- My husband, no see his son Yasa.
At that time, the rich landlord assigned the four-seater emissary to the Isipatana, where the deer was. The rich landlord saw the prints of the golden comedy that followed the traces. The Blessed One saw the great landlord from afar walking around, seeing that the Buddha had started this: " Or should we do miracles so that the rich landlord can sit here. I can not see the son of the prestigious family Yasa is sitting here . "Then the Buddha performed such miracles. Later, the rich owner went to the Blessed One, after coming to tell this:
- White brother, so the Honor can see the family son Yasa not worth?
- Host, so you sit down. Perhaps when he sat down here, he could see the prestigious Yasa family son sitting here.
At that time, the rich owner (think): " Heard that when I sit down in this place, I will see the son Yasa family is sitting here " so excited Honor the ceremony and sit down on one side. The Buddha preached the Dharma according to the class to the rich owner sitting on one side. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha learned that the mind of the rich owner was ready, flexible, free of obstacles, upright, quiet, he exhibited the Dharma preaching was opened by the Buddhas: Suffering, Tap Kill, kill Just like a clean, untouched cloth can be stained to the full; Similarly,
Then, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the dharma, the skepticism was gone, the hesitation was resolved, the faith of the Master was attained. , No longer needs the help of other people, the rich owner told the Buddha:
- White, it was wonderful! Bach, it's great! You, like a person who can turn a covered object, open a covered object, shows the way to the lost, brings the oil lamp in the dark (think): " People with eyes will In such a similar way, the Fa has been clarified by the Buddha with many means. Dear Lord, I hereby take refuge in the Buddha, the Dhamma, and the Bhikkhunis. May the Buddha accept the children are male laymen have been taking refuge from today until the end of life.
And he became the laymen read three sentences (tevaciko) [11] the first in the world.
[28] Later, while being taught the Dhamma and while observing the nature as it was seen as known, the mind of the father of the noble family son Yasa was no longer clinging and was Freed from the smug or. At that time, the Buddha declared this: " While being taught the Dhamma and while observing the nature as it was seen as known, the heart of the father of the noble family son Yasa No longer attached and released from the illegal or. And the noble family son Yasa can not go back to the lower life to enjoy the sensuality as before while at home, or should we recover that divine expression ?
After that, the Buddha recaptured that miraculous manifestation. The wealthy owner saw the famous Yasa family son, who, after seeing the son of Yasa's family, said:
"Dear Yasa, my mother is sorrowful, my mother has lamented. Bring mother life.
At that time, the son of the prestigious family Yasa looked up to the Buddha. At that time, the Buddha said to the owner of this rich man:
"Owner, what do you think of that son of the Yasa family? Just as you have seen the Dharma with the knowledge of the learned, by the knowledge of the learned, the boy, while observing the nature as it is known, has no clinging and Has been freed from the smuggler either. Owner, can Yasa back down low life to enjoy the pleasure as before while at home or not?
- White, that can not be.
"The owner, to the son of the Yasa family, is like the fact that you have seen the Dharma with the mind of the learned person by the knowledge of the learned, the boy while observing the nature as it was. As seen, it is known that the mind is no longer grasping and has been freed from smuggling. On the landlord, Yasa can not go back to the lower life to enjoy sensual pleasures like when she was at home.
- White, it is good for the family son Yasa honor! Truly accomplished for the son of family Yasa honor! It was as if the heart of the Yasa family's son was no longer grasping and had been freed from the smugglers. Your Excellency, may the Buddha accept my son's request for a meal tomorrow, along with his son Yasa, the son of a visiting servant.
The Buddha accepted the words in silence. At that time, the landlord understood the acceptance of the Buddha, he rose from his seat, bowed to the Blessed One, turned his right shoulder around, and left.
Then, when the great home-grown man passed away, the noble family son Yasa told the Buddha:
- White, can you be ordained in the presence of the Buddha? Can you climb up the steps?
The Buddha said:
- Bhikkhu, come. The Dharma has been well preached, practice good deeds properly to end suffering.
It is the upstart of that great virtue.
At that time, there were seven Arahants.
End Yasa's ordination.
[29] Then in the morning, the Buddha wore him, holding the bowl, go to the home of the rich owner with the great Venerable Yasa saturated attendants, after coming to sit down. Pre-arranged. At that time, the mother and the second ex-wife of the great Venerable Yasa went to see the Blessed One, after he had bowed to the Blessed One and sat down on one side. The Buddha preached the Dharma according to the class to the women. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that the hearts of the women were ready, flexible, free of obstacles, upright, still, he displayed the Dharma discourses opened by the Buddhas: Suffering, Kill, direct Just like a clean, untouched cloth can be stained to the full;
Then, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the dharma, the skepticism was gone, the hesitation was resolved, the faith of the Master was attained. , No longer need the help of other people, the woman said to this Buddha:
- White, it was wonderful! Bach, it's great! You, like a person who can turn a covered object, open a covered object, shows the way to the lost, brings the oil lamp in the dark (think): " People with eyes will In such a similar way, the Fa has been indicated by the Buddha in many ways. You, Bach, we hereby take refuge in the Buddha, the Dhamma, and the Bhikkhunis. May the Buddha accept us as lay women have been taking refuge from today until the end of life.
And the women became lay women read the first three tevācikā in the world.
Then, when the self-satisfied and satisfied bhikkhu Buddha with the top ranked with the soft kind of soft food, until the Buddha had finished his hand has left the bowl, the person Mother of the father and second wife of the great Venerable Yasa sat down on one side. Then the Buddha taught, awakened, encouraged, and exulted the mother of the father and the second wife. Second of the great Vasa Yasa with Dharma talk, then from the seat to stand up, and go.
Vimala, Subāhu, Puṇṇaji, Gavampati are the sons of the rich and well-off families of Bārāṇasī who have heard: " Heard the son Yasa's family had shaved their beards, clothed themselves in cassette-like cloths, and left home to go home . "After hearing that, they began to say this:" The law and the law are sure. Probably not trivial! It is not trivial to leave home when Yasa's eldest son has shaved his beard, put on a canvas of colored cloth, and left his homeless home! "They went to see Yasa, after having paid homage to the great Venerable Yasa and standing on one side. At that time, the great Vasa led four friends at home to meet the Buddha, After coming to pay homage to the Buddha and sit down on one side. Having sat down on one side, the Venerable Yasa told the Blessed One:
- Bae, these four of you family members (names) Vimala, Subāhu, Puṇṇaji, Gavampati are the sons of the rich and well-off families in the city of Bārāṇasī. May the Buddha teach and teach these people.
The Buddha preached the Dharma according to the class to those. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that his mind was ready, flexible, free of obstacles, upright, still, he displayed the Dharma discourse opened by the Buddhas: Suffering, Exercising, Abstinence , Dao. Just like a clean, untouched cloth can be stained to the full; Similarly, right at the seat of the French label is not dust dust, bare stain came to those people: " What is the nature of being born, all that nature has vanished ."
Then, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the dharma, the skepticism was gone, the hesitation was resolved, the faith of the Master was attained. , No longer need the help of other people, they have told this world:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
After that, the Buddha taught and taught the monks with the Dharma talk. While being taught by the Buddha and taught by Dharma talk, their minds are no longer attached and released from the gong.
At that time, eleven Arahants were in the world.
End the exile of four friends at home.
The homilies of the Vasa Vajra have fifty persons who are the sons of the first or succeeding families in the country who have heard: " It is said that the son of the family Yasa had shaved his beard, put on his canvas, and left the house without a house . "After hearing them, they started this:" The law and the law are certainly not. Must be mediocre! It is not trivial to leave home when Yasa's eldest son has shaved his beard, put on a canvas of colored cloth, and left his homeless home! "They went to see Yasa, after having paid homage to the great Venerable Yasa and standing on one side. At that time, the great Vasa led the house of fifty of them to the Blessed One, After coming to pay homage to the Buddha and sit down on one side. Having sat down on one side, the Venerable Yasa told the Blessed One:
- Mrs Bach, these homemakers have fifty (sons) who are the sons of the first or successive families in the country. May the Buddha teach and teach these people.
The Buddha preached the Dharma according to the class to those. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that his mind was ready, flexible, free of obstacles, upright, still, he displayed the Dharma discourse opened by the Buddhas: Suffering, Exercising, Abstinence , Dao. Just like a clean, untouched cloth can be stained to the full; Similarly, right at the seat of the French label is not dust dust, bare stain came to those people: " What is the nature of being born, all that nature has vanished ."
Then, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the dharma, the skepticism was gone, the hesitation was resolved, the faith of the Master was attained. , No longer need the help of other people, they have told this world:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
After that, the Buddha taught and taught the monks with the Dharma talk. While being taught by the Buddha and taught by Dharma talk, their minds are no longer attached and released from the gong.
At that time, there were sixty-one Arahants in the world.
[32] Then the Buddha told the monks that:
- Bhikkhus, I have escaped all the bonds of heaven and humanity. Monks, you have also escaped all the bonds of heaven and humanity. Monks, take the journey for the benefit of many, for the wellbeing of many, for the mercy of the world, for the evolution, the benefits, the welfare of the gods and humanity, Do not go two together (sugar). Monks, please preach the Perfect Dhamma in the beginning, perfect in the middle, and perfect in the end, in the achievement of meaning, in the achievement of the script, Full and complete. Those who are less polluted will be those who understand the Dhamma, but do not listen to the Dhamma. Hey Bhikkhus,
[33] After this, the sinful Mara went to the Blessed One, after arriving, said to the Blessed One:
- The heavenly traps
that bound him,
he was bound
by great shackles.
This monk,
who does not escape me!
that bound him,
he was bound
by great shackles.
This monk,
who does not escape me!
(Blessed One):
" The traps of heaven,
I'm out here, the
great oil shackle
I was free.
You have already lost,
you are fatal. - Moving through the sky,
this snare trapped in the mind
will use it to
tie him up.
This monk
who does not escape me! - Beauty, sound, scent
tastes, and feelings,
great browsing in this place
we no longer yearn.
You have been defeated and
you are dead.
I'm out here, the
great oil shackle
I was free.
You have already lost,
you are fatal. - Moving through the sky,
this snare trapped in the mind
will use it to
tie him up.
This monk
who does not escape me! - Beauty, sound, scent
tastes, and feelings,
great browsing in this place
we no longer yearn.
You have been defeated and
you are dead.
At that time, Mara was full of sin (thinking): " The Blessed One recognized me! The Savior recognized me ! "So shame, resentment, and disappear in that spot.
End section about Mara.
[34] At that time, the monks in different directions, in many different countries led the followers who wanted to go home and those who wish to cultivate up (think): " The Blessed One will let them ordain and give up their ordination ." In that case, it is the monks themselves who are inclined to renounce their homes and those who wish to cultivate up the hierarchy are weary. .
At that time, while the Buddha was meditating in the desert, this thought of thinking began to arise: "At present, the monks in many different directions, in many different countries led. Those who intend to go home and those who wish to cultivate up (think): 'The Buddha will allow them to ordain and will be promoted to the upstairs. In that case, it is the monks themselves who are inclined to renounce their homes and those who wish to cultivate up to the higher level are tired; or that we should allow the monk said, 'Hey monk, since this is in every way in every country, the main You give ordained, let convent Level on'? " Then In the evening, the Exalted One out of meditation, then the cause of that event has summoned the Bhikkhu Association,
- Bhikkhus, here at the time of meditation in the desert, thinking thoughts like this have been born: "Today, the monks in many different directions, in many different countries. Lead the followers who want to go home and those who wish to cultivate up (think): 'The Blessed One will let them go home and will give up the hierarchy.' In that case, it is the monks themselves who are inclined to renounce their homes and those who wish to cultivate up to the upper level are tired; or that we should allow the monk said, 'Hey monk, since this is in every way in every country, the main You give ordained, let convent Level on'? " This, I, bhikkhu, from now on in all directions in every country, let the monks go, go up the hierarchy.
And the monks, should give up this way, should be promoted to the next level like this:
First of all, it is advisable to shave off the beard of the hair, to cover the cassette, to cover the upper shoulders of the shoulders, to bow at the feet of the monks, to squat, to clap their hands, and He said, " Say this:
I came to the Buddha as a refuge (I would take refuge in the Buddha).
I came to France as a refuge (I take refuge in the Fa).
I come to the monk as a refuge (I ask for refuge Sang). [twelfth]
I came to France as a refuge (I take refuge in the Fa).
I come to the monk as a refuge (I ask for refuge Sang). [twelfth]
The second time, I came to the Buddha as a refuge.
The second time, I came to France as a refuge.
The second time, I came to the monk as a refuge.
The second time, I came to France as a refuge.
The second time, I came to the monk as a refuge.
The third time, I came to the Buddha as a refuge.
The third time, I came to France as a refuge.
The third time, I came to the monk who is a refuge . "
The third time, I came to France as a refuge.
The third time, I came to the monk who is a refuge . "
Bhikkhus, we allow the ordination, the up gradation by Three Refuges (three go to rely).
End section about the upward step by three.
[35] Later, when living through the rainy season, the Buddha told the monks that:
- Bhikkhus, we have the right mind, proper righteous effort, reached the ultimate liberation, realized the ultimate liberation. Bikkhuis, you also have the right mind, righteous effort, (you) reach the ultimate liberation, realize the ultimate liberation.
After that, the sinful Mara went to see the Blessed One, after he came to tell the Buddha in this verse:
- The trappings of the Mara
of the heavenly
and human nature
have bound him.
He was bound
by a great shackle,
this monster
who did not escape me!
of the heavenly
and human nature
have bound him.
He was bound
by a great shackle,
this monster
who did not escape me!
(Blessed One):
- The traps of the Mara of
all kinds of heaven
and earth belonged to
us here come out.
My great shackle of oil
is free,
you have already lost,
you are dead.
all kinds of heaven
and earth belonged to
us here come out.
My great shackle of oil
is free,
you have already lost,
you are dead.
At that time, Mara was full of sin (thinking): " The Blessed One recognized me! The Savior recognized me ! "So shame, resentment, and disappear in that spot.
[36] Later, when he was in the city of Bārāṇasī as desired, the Buddha went to travel to Uruvelā. At that time, the Buddha left the road to the jungle, after he had dug into the jungle and sat down at the base of the tree.
At that time, the friends of the prince's group had thirty people with their wives in the jungle. One without a wife. The prostitute was brought to his need. Then, while the men were distracted, the prostitute picked up the package and escaped. Later, the friends while helping their friends and while searching for the woman, wandered to the jungle and saw the Blessed One sitting at the tree, after seeing Went near the Blessed One, after coming to tell this world:
- White brother, so the Buddha did not see the woman?
"You princess, what have you got with the woman?"
- White sire, we are the friends of the group of thirty princes who accompanied the wives in the jungle. One without a wife. The prostitute was brought to his need. Bach, then, while we were sidelong, the harpy picked up the package and escaped. So, while helping our friends and while we were looking for that woman we wandered off to the jungle.
"What about you, my lords, about how you should look for the woman and what you should seek for yourself, for what matters more?
For us, it is more important for us to seek ourselves.
"The princes, because you sit down, let me preach the Dhamma to you.
- Yes, sir.
Then the friends of the group of princes paid homage to the Buddha and sat down on one side. The Buddha preached the Dharma according to the class to them. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that his mind was ready, flexible, free of obstacles, upright, still, he showed the Dharma discourses opened by the Buddhas: Suffering, Exercising, Killing , Dao. Just like a clean, untouched cloth can be stained to the full; Similarly, right at the seat of the French label is not dust dust, bare stains have been born to them: " What is the nature is born, all that nature has vanished ."
Then, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the dharma, the skepticism was gone, the hesitation was resolved, the faith of the Master was attained. , No longer need the help of other people, they have told this World:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
Stop the story about the friends of the group of princes.
Second product
[37] Later, while traveling the Blessed One traveled to Uruvelā. At that time, there were three Uruvelās living in Uruvelakassapa, Nadīkassapa, and Gayākassapa. Of these, the Uruvelakassapa was the chief, the most important, the chief, the leader of the five hundred brahmins. Nadīkassapa is the leader, the most important leader, the head, the leader of three hundred brahmins. Gayākassapa is the leader, the most important, the head, the leader of two hundred brahmins. At that time, the Blessed One went to the Uruvelakassapa's hairdresser's quarters, after having spoken to the Uruvelakassapa,
- Hey Kassapa, if you are not an obstacle for us [13] may indicate a fire the night in the church.
"The great monk, do not trouble me, however, a fierce dragon, a magical dragon, a terrible venomous serpent, can not let him harm him.
For the second time, the Buddha said to the Uruvelakassapa:
"Kassapa, if you do not mind, we can spend the night in the church of fire.
"The great monk, do not trouble me, however, a fierce dragon, a magical dragon, a terrible venomous serpent, can not let him harm him.
The third time, the Buddha told the priest braided Uruvelakassapa this:
"Kassapa, if you do not mind, we can spend the night in the church of fire.
"The great monk, do not trouble me, however, a fierce dragon, a magical dragon, a terrible venomous serpent, can not let him harm him.
- Maybe it can not hurt me. Kassapa, let me permit you to dwell in the fire church.
"Great monk, so please live comfortably.
After that, the Buddha went to the fire church, laying the carpet of grass, then sit down, fold (leg) the old cross, keep the body straight, focus thought in front.
[38] At that time, the dragon saw the Blessed One come in, after seeing it became unhappy, frustrated, and smoked. Then the Buddha declared this: " Perhaps we should not hurt the skin, meat, tendons, bones, marrow of this dragon that should only use our fire. Its fire is exhausted After that, the Blessed One performed a similar form of miraculous energy and sprayed the smoke. At that time, the dragon no longer suppressed the anger and spat out fire. The Buddha also entered the jihana fire and spit fire. While both sides are in a state of flare, the church of fire is in a state of glow as it is burning so bright. At that time, the braided braids surrounded the fire church and said:
- Indeed, the great-looking sahas has been harmed by the dragon!
Later, during the night, the Blessed One did not hurt the skin, flesh, tendons, bones, and marrow of this dragon that had used his fire to cause its fire. Exhausted, then put in the bowl, and give the priest braided hair Uruvelakassapa see (say):
- Kassapa, this is your dragon. Its fire has been exhausted by fire.
At that time, the Uruvelakassapa, the brahmin, put it this way: " The great man indeed has great power, because he used his fire to make the dragon of fire Fierce, magical, terrible venomous snake is exhausted but he is not an Arahant like me . "
[39]
In Nerañjarā,
the Buddha said
to the
Uruvela Brahmin
Kassapa , "Kassapa,
if you do not mind
, let me dwell
in the hall of fire
in this moonlit night. " Great monk,
I have no difficulty in
helping you to be at peace.
There
is a fierce dragon, the magical serpent,
the terrible venom that
does not harm him. - Maybe he can not
harm me.
This is Kasspa,
for the church of fire .
It is known that "allowed"
come in, no fear, no
fear is no longer.
Seeing the hermen come in,
Angry dragons
have spewed smoke.
The lord of mankind is
calm, calm,
there, puffing again.
No compressed anger
extinguished the lord dragons fire
as fire.
The god of
the skilful man in the fire,
there, spit fire.
Both sank in the flaming fire of
the church,
all bright
with bright light.
The brave braided men
discuss: "The
great master
was the snake was destroyed by the snake!"
Then the night has passed, the
fire dragon no longer exist,
many flames of color
have the power of
green, red Pink, yellow, Transparent
color from
Aṅgirasa
.
Dragging the dragon into the bowl,
he gave it
to the brahmin:
"This brahmana,
this dragon of
fire is exhausted
by my fire . [14]
the Buddha said
to the
Uruvela Brahmin
Kassapa , "Kassapa,
if you do not mind
, let me dwell
in the hall of fire
in this moonlit night. " Great monk,
I have no difficulty in
helping you to be at peace.
There
is a fierce dragon, the magical serpent,
the terrible venom that
does not harm him. - Maybe he can not
harm me.
This is Kasspa,
for the church of fire .
It is known that "allowed"
come in, no fear, no
fear is no longer.
Seeing the hermen come in,
Angry dragons
have spewed smoke.
The lord of mankind is
calm, calm,
there, puffing again.
No compressed anger
extinguished the lord dragons fire
as fire.
The god of
the skilful man in the fire,
there, spit fire.
Both sank in the flaming fire of
the church,
all bright
with bright light.
The brave braided men
discuss: "The
great master
was the snake was destroyed by the snake!"
Then the night has passed, the
fire dragon no longer exist,
many flames of color
have the power of
green, red Pink, yellow, Transparent
color from
Aṅgirasa
.
Dragging the dragon into the bowl,
he gave it
to the brahmin:
"This brahmana,
this dragon of
fire is exhausted
by my fire . [14]
At that time, the priest braided Uruvelakassapa hair very happy with the miracle of this power of the Buddha said to this World:
- Great monk, live here, I have food for you.
The first miracle.
[40] After that, the Buddha dwelt in the jungle not far from the residence of the Uruvelakassapa. Then at nightfall, the four Great Eunuchs with brilliant aura shone the whole of the jungle and went to see the Blessed One, after coming to pay homage to the Blessed One and stand in four directions like Are huge fire blocks. Later, during the night, the Uruvelakassapa, who had come to the Blessed One, came to the Blessed One and said,
- The great monk, it is time, food is prepared. The great monk, in the midst of the night, who had brilliant aura, shone the whole of the jungle and went to see him, after he had bowed to him and stood in the four directions like blocks. Fire so huge?
- Kassapa, these are the four Great Kings who came to see me to hear the Fa.
At that time, the Uruvelakassapa, the brahmin, put it this way: " The great man indeed has great power, great power because even the four great princes come to see the Fa, He is not an Arahant like me . "
After that, the Buddha had actually eaten the meal of the Uruvelakassapa, who lived in the jungle.
Second miracle
[41] Later, during the night of the god of Sakka gods with brilliant aura shines the whole jungle and goes to see the Blessed One, after having come to pay homage to the Buddha and stand in One side is like a huge flame of fire that is brighter and more vivid than previous colorful auras. Later, during the night, the Uruvelakassapa, who had come to the Blessed One, came to the Blessed One and said:
- The great monk, it is time, food is prepared. The great monk, who at night, had a brilliant aura, shone the whole of the jungle and went to meet him, having come to pay homage to him and stand on one side like a flaming block. Are they even more brilliant and more colorful than before?
- Kassapa, he is the god of Sakka gods came to see me to hear the Fa.
At that time, the Uruvelakassapa, the brahmin, put this: " The great great-great-great-a great power, because even the gods of the gods Sakka go to see the Dharma, but taste He is not an Arahant like me . "
After that, the Buddha had actually eaten the meal of the Uruvelakassapa, who lived in the jungle.
The third miracle.
[42] Later in the night, the Sahambati Brahma with brilliant aura shone the whole of the jungle and went to see the Blessed One, after having paid homage to the Blessed One and stood on one side. It is like a giant fire that is brighter and more colorful than before. Later, during the night, the Uruvelakassapa, who had come to the Blessed One, came to the Blessed One and said:
- The great monk, it is time, food is prepared. The great monk, who at night, had a brilliant aura, shone the whole of the jungle and went to meet him, having come to pay homage to him and stand on one side like a flaming block. Are they even more brilliant and more colorful than before?
- Kassapa, he is Sahamati Dharmas went to meet me to hear the Fa.
At that time, the Uruvelakassapa, the brahmin, put it this way: " The great great-great-great-a great power, because the Sahibati Brahman goes to meet the Fa, but he is not. The Arahant is like me . "
After that, the Buddha had actually eaten the meal of the Uruvelakassapa, who lived in the jungle.
Fourth miracle.
[43] At that time, the sacrificial ceremony of the Uruvelakassapa priest had arrived. The entire population of Aṅga and Magadha offers a variety of soft foods that are meant to be attended. At that time, the Uruvelakassapa, the Uruvelakassapa, initiated this: " At this great sacrifice, the whole people of Aṅga and Magadha will bring in soft foods and attend, If the great monk performs miracles of miracles in front of the crowds, the benefits and the upsurge will grow for the great magnate, whose benefits and adversities will be reduced; Then the great monk should not go to tomorrow . "At that time, the Buddha used his mind to know the thinking of the Taoist braided hair Uruvelakassapa, went to Kuru in the north, and brought food Alms there in Lake Anotatta,
Later, during the night, the Uruvelakassapa, who had come to the Blessed One, came to the Blessed One and said:
- The great monk, it is time, food is prepared. Dai-sama, what made you not go to yesterday? However, we also remembered him, " What makes the great monk not come ?" And the portion of the food will be reserved for him.
"This is not Kassapa," he said. " Now that this great sacrifice has come, all the people of Aṅga and Magadha will bring in soft foods and attend, If the great monk performs miracles of miracles in front of the crowds, the benefits and the condolences will grow for the great kamma and the benefits will be reduced, so the great sa -Don't go to tomorrow. "Kassapa, I use mind to know your thoughts, so I went to Kuru in the north, and brought alms there to Lake Anotatta. All day
At that time, the Uruvelakassapa, the brahmin, put it this way: " The great man indeed has great power, great power because he knows the mind with the mind, but he is not A -this is like me . "
After that, the Buddha had actually eaten the meal of the Uruvelakassapa, who lived in the jungle.
The fifth miracle.
[44] At that time, paṃsukūla [15] was born to the Blessed One. At that time, the Buddha declared this: "Where can we wash cloth paṃsukūla ?" At that time, the god of Sakka gods use the mind to know the mind of the World Buddha, The lake and then said to the Buddha:
- Dear Lord, please pray the Buddha wash cloth paṃsukūla here.
After that, the Buddha declared this: " How can we stuff paṃsukūla on top of that ?" At that time, the god of Sakka gods used the mind to know the thought of the Buddha. Big stone and said to the Buddha:
- Dear Lord, please bhikkhu put the cloth here patukula .
Then, the Buddha declared this: " What can we grasp on and step on ?" Then the angel who dwells in Kakudha uses his mind to know the thought of the Buddha. Bend the branches down and say to the Buddha:
- Bach, please pray to the Buddha and step up.
Then, the Buddha declared this: " How can we dry the cloth of paṃsukūla on ?" At that time, the god of Sakka gods use the mind to know the thought of the World Buddha should bring. Again the great stone and said to the Buddha:
- Dear Lord, please pray to the Buddha to dry cloth paṃsukūla here.
Later, during the night, the Uruvelakassapa, who had come to the Blessed One, came to the Blessed One and said:
- The great monk, it is time, food is prepared. Hey, great monk, was not here before this lake, now here is this lake? Previously this stone was not brought, by whom has this stone been brought? Previously the branches of this Kakudha not bent down, now this branch has bent down?
- Kassapa, this case is paṃsukūla has come to me. Then, here we have this idea: "Where can we wash cloth paṃsukūla ?" At that time, the god of Sakka gods use the mind to know the mind of our shoulders have to dig into the lake Then tell me this: " Dear Lord, please pray the Buddha to wash cloth paṃsukūla here ." It was this lake was dug by hand is not human. Then, here we have this idea: " How can we stuff paṃsukūla on top of that ?" At that time, the god of Sakka gods used to know the thought of thinking of us should bring a large rock " Dear Lord, please bhikkhus put the cloth here ." It was the stone was brought by the class is not human. Then, This was the beginning of this: " What can we grasp on and step on ?" Then the angel who dwells in Kakudha uses his mind to know our thoughts, and bends the branches: Please, Lord, please hold on here and step up . "This Kakudha tree is a hand grip. Then, here we have this: " How can we dry the material of paṃsukūla ?" At that time, the god of the gods Sakka used the mind to know the reason of thinking we have brought the rock. Big: " Lord, please pray to the Blessed Buddha to dry the cloth here ." This stone was brought by people not class. The angel who lives in Kakudha uses his mind to know the thought of us, so he bends the branches: " Lord, please take this and step up ." Grasp on. Then, here we have this: " How can we dry the material of paṃsukūla ?" At that time, the god of the gods Sakka used the mind to know the reason of thinking we have brought the rock. Big: " Lord, please pray to the Blessed Buddha to dry the cloth here ." This stone was brought by people not class. The angel who lives in Kakudha uses his mind to know the thought of us, so he bends the branches: " Lord, please take this and step up ." Grasp on. Then, here we have this: " How can we dry the material of paṃsukūla ?" At that time, the god of the gods Sakka used the mind to know the reason of thinking we have brought the rock. Big: " Lord, please pray to the Blessed Buddha to dry the cloth here ." This stone was brought by people not class.
At that time, the Uruvelakassapa, who had braided the hair, started this: " The great man indeed has great power, great power because the god of Sakka gods must serve, but he is not The Arahant is like me . "
After that, the Buddha had actually eaten the meal of the Uruvelakassapa, who lived in the jungle.
[45] Later, during the night, the Uruvelakassapa, who had gone to the Blessed One, went to the Blessed One and said:
- The great monk, it is time, food is prepared.
"Kassapa, you go and I follow you.
After the Taoist told Uruvelakassapa hair braided go, he picked fruit from the tree Jambu, from Jambu tree that Jambudipa [16] became known, then went to the front and sat in the church fire. The Uruvelakassapa saw the Blessed One sitting in the fire church, seeing that he had said this to the Blessed One:
"Master, how did you come down? I went away before him, but he came here first and sat in the church of fire.
"Kassapa, in this case, after telling you to go, I picked the fruit from the Jambu tree, the Jambu tree that Jambudīpa was known for, and went ahead and sat at the fire church. Hey Kassapa, this Jambu fruit achieves color, achieves the scent, achieves the taste, if you like, eat it.
- Great master, leave. You brought it back, you eat it yourself.
At that time, the Uruvelakassapa, the brahmin, put it this way: " The great-great-great- aunt has great power, because after he told me to go, he picked the fruit from the Jambu tree. The Jambu tree that Jambudīpa is well known for, and then goes ahead and sits at the fire church, but he is not an Arahant like me . "
After that, the Buddha had actually eaten the meal of the Uruvelakassapa, who lived in the jungle.
Later, during the night, the Uruvelakassapa, who had come to the Blessed One, came to the Blessed One and said:
- The great monk, it is time, food is prepared.
"Kassapa, you go and I follow you.
After telling the priest to braid Uruvelakassapa's hair, he picked up the mango tree not far from the Jambu tree, because of the Jambu tree that Jambudīpa was known to be ... (as above) ... Āmalakī not far from Jambu tree. Harītakī is not far from the jambu tree ... (as above) ... went to the heavenly realm of the corolla , picked up the coral flower, and went to the front and sat at it. Fire church. The Uruvelakassapa saw the Blessed One sitting in the fire church, seeing that he had said this to the Blessed One:
"Master, how did you come down? I went away before him so he went ahead and sat at the fire church.
"Kassapa, in this case, after telling you to go, I went to the heavenly favors of the corolla, and went ahead and sat at the fire church. Kassapa, the flower of this coral, achieves the color, the scent, if you like, take it.
At that time, the Uruvelakassapa, the brahmin, put it this way: " The great man indeed has great power, and great power because after he has told me to go, The flower of the coral, then went to the front and sat in the fire church, but he is not an Arahant like me . "
[46] At that time, these braided men wished to take care of the flames that could not split the sticks. At that time, the brahmins braided this hairstyle : " Surely, because of the great power of the great monk , we can not chop small pieces of wood !" Sun told the priest braided hair Uruvelakassapa this:
"Hey, Kassapa, make small logs.
- Great master, make the cuttings small.
Immediately, five hundred pieces of wood were split up. At that time, the Uruvelakassapa, the brahmin, put it this way: " The great man indeed has great power, great power, because the rods are small, but he is not an A- La la dan like me here . "
[47] At that time, the braided braids wished to take care of the flames that could not be burned to the flames. At that time, the brahmins braided their hair and said, " Surely, because of the great power of the great monk , we can not burn the flames !" Sun told the priest braided hair Uruvelakassapa this:
"Kassapa, make the flames burn."
"Great lord, let the flames be burned up.
Immediately, five hundred flames were burned up. At that time, the Uruvelakassapa, the brahmin, put it this way: " The great man indeed has great power, great power, because the flames are burned up, but he is not the A- La la dan like me here . "
[48] At that time, these braided men wishing to take care of the flames could not extinguish the flames. At that time, the braided braids of this hair started this: " Certainly due to the magical powers of the great monk , we can not put out the fire !" At that time, Sun told the priest braided hair Uruvelakassapa this:
"Kassapa, let the fire be extinguished."
"Master, let the flames be extinguished."
Immediately, five hundred flames were extinguished. At that time, the Uruvelakassapa, the brahmin, put it this way: " The great man indeed has great power, great power because the flames are extinguished, but he is not an A- La la dan like me here . "
[49] At that time, during the eight-night period of the cold winter in the snow, the priests braided their hair upward and emerged in the river Nerañjarāda and then performed uprising actions Fall down At that time, the Blessed One showed the five hundred fire panes in the place where the brahmins waded and warmed up.
At that time, the brave braided braided hairs have started this: " Certainly due to the magical powers of the monk so the fire pan has been revealed ."
Meanwhile, the Taoist braided hair Uruvelakassapa initiated reviews of this: " The contemporary recluses indeed have great powers, with great dread force because he was doing out of the frying pan to fire much of this, but you He is not an Arahant like me . "
[50] At that time, there was a heavy dark cloud of rain that made the floods a great flood. In the area where the Buddha lived, the water did not spill over to the area. Then the Buddha declared this: " Or should we push the water around and go to meditate on the ground covered with dust ?" Then the Buddha pushed the water around. Then walking around in the dusty middle ground. At that time, the doctor braided the hair Uruvelakassapa (think): " Just wish the great monk not be washed away !" Then he and many priests braided hair to boat to the area where the Buddha dwells. . The Uruvelakassapa saw the Blessed One walking around in the midst of the dusty ground after having pushed the water around. After seeing this, he said to the Buddha:
- Great monk, are you here?
- Hey, Kassapa, here we are.
Then the Buddha went up into the air and stood down on the boat. At that time, the Uruvelakassapa, the Uruvelakassapa, initiated this: " The great man indeed has great power, great power because water does not wash away, but he is not an Ala. -hall is like me . "
[51] At that time, the Buddha declared this: " For a long time, this foolishness just started saying: ' The great man indeed has great power, great power, but he This is not the Arahant like me. ' Or should we make the braided braid to flinch? "
After that, the Buddha said to the Uruvelakassapa,
"Kassapa, you are not an Arhat, nor have you attained the path to Arhatship. Even the way you can become an Arahant or reach the pathway to arahantship is not even possible.
At that time, the Uruvelakassapa was kneeling on the dirt at the feet of the Buddha and told the Buddha:
- White, can you be ordained in the presence of the Buddha? Can you climb up the steps?
- Kassapa, you are the leader, the most important, the chief, the leader of the five hundred brahmins. Tell them and they will follow what they think.
Then, the Uruvelakassapa, who had come to see the brahmins, said to the brahmins:
- Hey guys, I want to practice Brahma according to the monk, do as you think.
- Dear God, we have a long faith with the great monk. If you practice well according to the monk, all we will do is practice the great monk.
Then, the priests braided their hair and threw their hair, hair, furniture and fire instruments into the water, and went to see the Buddha, kneeling down to the head. On the feet of the Buddha and said to the Buddha:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
[52] Brahmin Nadīkassapa saw the water being washed away by the beams of hair, hair braids, furniture, fire tools. After seeing it, he started this: "There is no dangerous thing that has happened to my brother !" And then sent the brahmins (say): " Go and look. And myself with the three hundred brahmins who went to see Uruvelakassapa, after saying this to the Venerable Uruvelakassapa:
- Hey Kassapa, is this better?
- Hey, that's right. This is better.
Then the priests braided their hair and threw their hair, their hair, their belongings, their instruments of fire, and went to meet the Blessed One. The feet of the Buddha and told the Buddha:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
[54] Gayākassapa, the brahmin, saw the water flowing away from the beams of hair, braids, furnishings, fire tools. After seeing that, he started this: " There is no danger to my brothers !" And then sent the brahmins (say): " Go and Find out how my brothers are ! "And himself with two hundred brahmins went to the Uruvelakassapa Venerable, after coming to tell Uruvelakassapa great virtue:
- Hey Kassapa, is this better?
- Hey, that's right. This is better.
Then the priests braided their hair and threw their hair, their hair, their belongings, their instruments of fire, and went to meet the Blessed One. The feet of the Buddha and told the Buddha:
- Madam, can we ordained in the presence of the Buddha? Can we climb up the steps?
The Buddha said:
- Monks, come on. The Dharma has been well preached, practice good deeds properly to end suffering.
It was the upstart of these great virtues.
[54] Because of the blessedness of the Buddha, five hundred pieces of broken wood were split, the flames did not burn up, they were burned up, they could not be extinguished. Made appear. In this way, there are three thousand five hundred wonders.
[55] Later, when Uruvelā was at his liking, the Blessed One traveled to the summit of Gayā along with the great bhikkhu consisting of a thousand bhikkhus, all of them masters Braided hair before. At that place in Gayā, the Buddha stood at the top of Gayā with a thousand monks. There, the Buddha told the monks that:
- Bhikkhus, all are burned. And these monks, what are all burned? The bhikkhus, the burning eyes, the burning colors, the burning awareness of the eye, the burning contact of the eye, the sensation arising from the contact of the eye is the peanut , Or suffering, or not miserable are also burned. Burned by what? I say: " Burnt by fire, by fire, by fire si. Burnt by birth, by age and by death, by sorrow, by grief, by grief, by discontent, by despair . "Burning ears, burning sounds, ... ... burned nose, scent burned, ... (like above) ... burning tongue, tasted burned, ... (as above) ... burning body Blazing, the touch burned, ... (as above) ... Italy burned, Objects of dhamma ignite, consciousness of the burning mind, the contact of the burning mind, ie the sensation is born of the contact of the mind of the mind is lost or suffering , Or not miserable, also burned. Burned by what? I say: " Burnt by fire, by fire, by fire si. To be burned by birth, by age and by death, by sorrow, by moaning, by suffering, by discontent, by despair . "Behold, the bhikkhu, in the sense that the learned saint No longer interested in the colors, no longer interested in the perception of the eye, no longer interested in the contact of the eye, ie no longer interested in the sensation was born by The contact condition of the eyes is lost, or suffering, or not suffering, not interested in the ear, no longer interested in the sound, ... ... not interested in the nose, no longer interested in the smell, ... (like on) ..., no longer interested in the tongue, no longer interested in the taste, No longer interested in the body, no longer interested in the touch, ... (as above) ..., no longer interested in mind, no longer interested No longer interested in the perception of the mind, no longer interested in the contact of the mind, ie no longer interested in the sensation is born by the contact of the mind of the mind is lost , Or suffering, or not miserable; When he was not interested, he was no longer captivated; By no longer captivated he is liberated; While being liberated, the mind sets on: " It has been liberated ." He knows that: " The rebirth is exhausted, the virtues have lived, the work to do,
Stop the lecture on " Burnt Out ." END=NAM MO CAKYA MOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.28/4/2017.
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