5 sets of business of Dong Diep's (Tàmra-sàtìya).

Most scholars say that the Aśvā ātājā and Nikāyas are aggregates of scriptures in the Asoka period, more than 100 years after the Buddha's passing away, The earliest written text in the Buddhist holy. This is a reliable source of information for us to understand the thought, history as well as the life of the Buddha and the Sangha of the original Buddhism. 

In this essay, the writer is primarily based on the two cula kamma vibhanga suttam (  135) and the Maha kamma vibhanga suttam (2)  No. 136 in the "Majjhima Nikaya". These two sutras are similar to those in Sino-Vietnamese: "Kinh Oanh vũ" [3]  No. 170 and "Kinh Distinguished College" [4] Number 171 in "Kinh Trung A junction". According to some scholars, The Central Sect (Pali) belongs to the Tepra-sàtìya (Tàmra-sàtìya), the Sutra (Sino-Tibetan) Sect belongs to the Sarvastivada. Although the origins of the two texts from two different sects, but in terms of nearly identical content, only the "Oanh-dan" compared to the "distinguished Business" is slightly different. . The "Oanh" of the Han story about the precursor of the white dog is the father of Oanh the dreaded daddy, and the "distinguished Business of the Pali" does not have this paragraph, the rest is exactly the same. together. This difference does not change the main content of the Sutra, perhaps the Han version is only for the purpose of exaggerating the cause of karma, 

Through the two discourses of the "distinguished business" and the "distinguished sutras" of the Pali Canon or the "Sutra" and the "Sutra of the Sutra" of the Han, we should note that the form of structure and The content of these two suttas is not the same as the sutras. In terms of the form we see, these two sutras carry the vibhanga, the form of abhidharma, not the sutra, perhaps the first form of Buddhism. Is it the primitive form of the "comment"? This is the point we should take note of.

Next, the object of which the Buddha said these two sutras is not the same, the object of which the Buddha says "distinguished business" is the young Subha Todeyyaputta, a lay layman; And the object of the Buddha teaching "distinguished business" is the religious Ananda (Ananda) and the monks, the monks, because the object is not the same, so the content that the Buddha The problem is different. Since the object is Buddhist at home, the degree of Buddhist insight is not deep, only needs to understand the different phenomena in life, so the Buddha only explain the causal relationship is formal , are the phenomena that in life we ​​often encounter. But the object that the Buddha said "distinguished business distinguished" is the monk, who is proficient in Buddhism, So the Buddha presented philosophical issues, and in particular he focused on the role of right view - wisdom. That is the difference of the two prayers, we should note. The contents of these two sutras will be presented and analyzed below. 

A. Contents and meanings of "Distinctive Business"  

The reason the Buddha said "business differentiate" is young Subha todeyyaputta asked the Buddha: "Because human beings are human beings together, but there is a difference in life, there are people loved by others, he was not longed for, he was dead, he was strong, he had many diseases, he was beautiful, he was bad, he was good, he was not good, he was rich and poor. intelligent, foolish ...? " 

The Buddha replied: "The sentient beings are the master of karma, the inheritance of karma, the karma is the karma, karma is karma, karma is the fulcrum. 

In answer to this question, the Buddha explains the difference in human life is the difference in karma. Karma is the master of the division of human life is the difference. So what is karma? Sanskrit is Karma, which means action, behavior, or creation. Here, the act of artifact has two instances, conscious artifacts and unconscious artifacts. According to Buddhism, artifacts without consciousness can not be called karma, only conscious acts of creation are karma. Thus, so-called karma is a conscious act, because consciousness plays a guiding role. Any action with a good sense of good, then the action will bring a good result.

If we want to be a good doctor, it is essential that we try our best to study and gain experience in medicine. If we do that, we will become a doctor. good player. This is the result of a conscious act. However, in the opposite, some people want the same, but do not try to learn, experience, then he will become a doctor is not good. This is the result of a lack of awareness. The difference in people is not destiny, it is destiny, it is the result of our actions. This is the true meaning that the Buddha wants to answer to the young Subha Todeyyaputta.

But this young man with a poorly educated Buddhist level, did not understand the profound meaning of the relationship between cause and effect in psychology, so he could not present the profound teachings he witnessed. This is based on the understanding of the young man, presenting practical benefits to them, although it is not a profound sense of kamma, so he bases on phenomena life, explaining the physical causal relationship, to help these people give up and stay away from unethical behaviors, help them lead a happy life, the social order and order that earlier philosophers have destroyed, or the construction of a moral system for the benefit of the Brahmanical , is the supreme ruling class of Indian society. That is why the Buddha said this sutta. 

1- The difference between long and short-lived people 

After the Buddha presented his views on karma, the young Subha Todeyyaputta did not understand the profound meaning of the Buddha's kamma, so he based his knowledge on this young man. I like the reason why between people together why do people live long dead people.  

People with short lives and many diseases: Because he lived with cruel mind, without compassion, ruthlessly killing the lives of beings ... This is the cause of his life short Many diseases, after the network, he must be born in the realm of evil, evil or hell. In contrast, people live long life and less illness: Because he lives with compassion, love all sentient beings, not mind killing, so he has a long life, less disease. After he or she lives in the human realm or heaven. 

2. The difference between bad guys 

Also in this sutta the Buddha presents the reason why the same is human in society, but there are differences in the beautiful and the bad as follows: If living in anger, anger, dissatisfaction. That is the reason for having a beautiful body that is not cute. On the contrary, if one lives in calmness, not indignation, no anger, that is why he has a beautiful body. 

Difference between status and non-status 

He has no power in society, because he lives with jealousy, refusal, suspicion of not respecting others, that is why he lives in a society without power. On the contrary, one who lives with tolerance, sympathy, respect for others, so he lives in power in society. 

4- The difference between the rich and the poor 

The person who is living in poverty in society, because he lives with a stingless mind, donated donation to the subjects, Brahman, because of that coast, he has poor life, poor and. On the other hand, one who lives with a broad mind, knows the gift of offering dhamma, Brahmin, that is why he has a rich life ... 

The four cases mentioned above are the four typical cases presented by the Buddha in the "Distinctive Business Case". The object he says is this young man, Subha Todeyyaputta, a normal person in society, not a knowledgeable, nor knowledgeable Buddhist, who is the psychological system of psychoanalysis. human. Thus, he took ordinary phenomena in daily life, analyzing the causal relationship, in order to prevent unethical behavior, although this interpretation, logically (logic) is not very convincing, but in reality, the majority of the people in the society at that time were uneducated mice, the demand for knowledge is not high, so with this explanation of He will have a certain value for the ordinary people in society.

One particular proof is that at first the Buddha replied to this young man: "... the sentient beings are the owners of the karma ... the karmic division of the paralytic beings are superior." In this passage, the Buddha wishes to teach the young man that man is the master of all the actions in life, the life we ​​live, is created by ourselves. There is a power of God or Brahma that has the power to determine our lives. He points out to us that human beings who are capable of knowing and understanding are the ones who decide the life of happiness or suffering for their present and future lives, the meaning of the sentence. "karmic division of paralysis species are superior." He does not want man to be a slave, a divine toy, Humans can not become unconscious, so that they must rely on the heavenly beings to determine their lives. Who can understand more than humans by human understanding?

He wants subha todeyyaputta youth and all the brave Indians to escape from the caste system of brahmanical ruling class and to break away from the system of non-human belief system. contemporary society. But what he understands is not that anyone can understand easily, what he wants to say also does not tell anyone. Perhaps it is one of the causes, after the enlightenment is thought to Nirvana, not to say dharma, because all that he realized, it is the opposite of traditional thought, Indians. For that reason, the Buddha borrowed what form the young man and the people in that society could understand in part about the purpose he taught, for the same purpose of education. He also did not aim at encouraging people to do good, stay away from evil. That is why the Buddha said the meaning of this business. 

Then what is the profound significance of karma according to the Buddhist concept of how? In order to answer this question, we can base the "Mahā kamma vibhanga sutta" on the Buddha's career view, as follows: 

B. Contents and meanings of "distinguished business" 

The object that the Buddha said, "Maha kamma vibhanga sutta", is that of Ananda and the monks. In this text, the Buddha analyzes the causal relationship very deeply, in particular he attaches great importance to the role of right understanding and the present moment, which is the basis for evaluating the outcome of a Act, it belongs to good or evil. The dream of human beings want to have a rich life, social status, good body, etc. .. After all, not for the purpose of human pursuit of happiness. But here, we try to put the matter, is happiness in wealth, status, good body, long life? According to the Buddha, happiness is not fixed in it, happiness is only when people have right understanding, intellectual, so when there is wisdom when there is happiness, That is why the Buddha emphasized the role of right view and the present moment. From right understanding there is no fixed meaning, even the sutras of the Buddha are saved, because right understanding is the seeing of the truth, the seeing as the real thing is seen, Not by memory or experience, this is the meaning of the sentence: "The law must also leave, let alone illegal"[5] . Here we understand the meaning of the whole business. First, the Buddha presented four classes of people in life: 

Four classes of people in life 

(first). There are people living with the killing, take the wrong, misbehavior in the sex, lie, lust, anger, wrong view. After the body of the common body, he was born in the realm of evil, the beast, the land, the hell. 

(2). There are people living with the killing, take the wrong, misbehavior in the sex, lie, lust, anger, wrong view. But this person after the general body, he was born into heavenly heaven, this world. 

(3). There are people living with the abandonment of killing, giving up the wrong to give up, give up the misconduct in the sex, do not lie, no greed, no anger, there is right view. After the general body collapse, he was born into heavenly pleasures, this world. 

(4). There are people living with the abandonment of killing, giving up the do not give, giving up the misconduct in the sex, not lied, no greed, no anger, has right understanding. After the general body of the body, he was born into the realms of evil, the beast, the land, the hell. 

In these four cases, the Buddha listed four real phenomena in human life. Case 1 and 3 are the two cases where the relationship between cause and effect is very reasonable, evil must receive bad retribution, healing must suffer bad consequences, of course. The second and fourth cases, if we base the karmic causation law in Buddhism to judge the problem, we find that the causal relationship is unreasonable, unfair, Evil, there is wrong view that he was born into the realm. On the contrary, the good deeds have the right view, but after the person lives together in the evil realm, then what is the cause of karmic cause and effect in Buddhism? These are the problems that in everyday life we ​​often encounter, It has created skepticism about the law of karmic cause and effect in Buddhism. Thus, the Buddha took it as the main topic of discussion in this sutra. Here is the Buddha's interpretation of these four cases. First of all, his advice to us, should not be subjective, when assessing any problem, should be cautious and objective attitude, which gives us a genuine view. True vision is the condition that brings happiness and happiness to life. That gives us a genuine look. True vision is the condition that brings happiness and happiness to life. That gives us a genuine look. True vision is the condition that brings happiness and happiness to life. 

The first one:  The Buddha advised us, when we see that this first case happens in life, but let us not, so hurry to the conclusion: "This is the truth, all the Whoever does evil, has wrong views, he is sure to be born into the realms of evil, of evil, of death, of hell. Why? For in fact, some people do evil, have wrong views, but he is born into the realm. 

The second case:  The Buddha advised us, although we find that there is a second case of evil people who have wrong view, but that person after the birth of the same birth, we do not, so hurry To conclude: "This is the truth, all those who do evil, wrong view, he is sure to be born into the realm. Those who know this is true, but also wrong, wrong." . Why? As a matter of fact, in our lives, we still see people doing evil, having wrong views, but they are born into the realms. 

In the third case, the  Buddha advised us, though we see that there are good people who have right view, after he has been born, into the realm, but let us not, so hurry to conclude: "Here It is true, all those who do good deeds, right view, he is sure to be born in. Those who know this is true, but also false, false. Why? On the fact that life, there are people who do good, right view, but he after the birth in the realms of evil, the beast, hell. 

The fourth meeting:  The Buddha advised, although we see that there are good people, right view, after he has been born, into the realms, but we do not, so hurry to conclude: "Here It is true, all those who do good deeds, right view, all of them are sure to be born into evil. Those who know this are righteous, but beyond falsehood. " Why? On the fact in life, there are people who do good, have right understanding, that person born in the realm. 

The above is the Buddha's advice to us, or rather his critique of India's contemporary philosophical schools, when they see inequality in society. Brahmins or Satanism do many things that are unlawful, but their lives are still happy and revered by the society, while the tombs do their best to serve the two classes. It is not the consequence of this, but it is not the consequence of the principle that there is no cause for no good, no result of good or evil ... That will not help to build a healthy life. personal and social order, which only brings complex confusion to society. In such cases, it is possible to say that objectivity and insight are the optimal means of solving the problem.

Subjective behavior and prejudice are the cause of all hatred, the invisible and inevitable element leading to the misery of personal life, the backwardness of society, and the cause of it. All suffering in life. The occurrence of all phenomena has its innate causes, no matter what appears without cause. The factor that leads to the occurrence of an event is sometimes very complicated, it is difficult for us to understand it, especially psychological phenomena, which does not mean that the appearance of things without cause. The factors that lead to the appearance of things sometimes appear to be the same, but in reality they are not the same, the difference being the indispensable element that results in the dissimilarity of things. .

Thus, we should not base ourselves on our narrow understanding to equate all problems, which is harmful to individuals and society. For example, the grain of rice in rice is something that no one likes, but we because of the grain of rice we refuse to eat rice. When he saw the grain of rice in the rice, he took it and threw it out, but the stupid refused to eat rice. Likewise, we see some people doing evil, having wrong views, but their lives are still happy, or after death they are born into the realm. Not so that we advocate, there is no causality, no good retribution evil, evil or do good have the same results.

In other words, when we want to find out what a problem is, we need to look objectively, and we should not hurry to think that it is only the right person is wrong. That is the meaning that the Buddha put forth four issues to discuss. Then why did the irrationality of the causal doctrine of the second and fourth cases lead? To answer this question, also in this sutta, the Buddha explained the four cases in detail. Here, he paid special attention to the two points of right view and time. These are the two points that we need to pay attention to.

1. Reason for the evil person born in the realm  For the first case, the Buddha explained: Because in the course of his life he has done evil deeds, wrong view, at the moment of death still hold wrong view, ie believe in the teachings of the Buddha, the truths of this life. Therefore, he must be born into the realms of evil, of the beast, of hell. 

2. Reason for the evil person born in the realm  For the second case, the Buddha explained: While living, although he does evil things, there is wrong view, but in the common cause of his birth of remorse The evil in the past, the right view, believe the teachings of the Buddha. Therefore, he is not born into the realms, the opposite is born into the realm. 

3. The reason good people born in the realm  For the third case, the Buddha explained: Because in his life doing good things, there is right view. In the general network, the mind still has right view. Therefore, the person after the birth of the same. 

4. The reason the good person born in the realm 
For the fourth case, the Buddha explained: Although he while doing good work, there is right view, but in death, for some reason, he does not believe in cause and effect, there is wrong view. Therefore, he must be born into the realms of evil, of evil, of death, of hell. 

Through the Buddha's explanation, we see that the difference of one's life in the present or the other is karma. Karma division of sentient beings have good paralysis. Karma is divided into three types of the Buddha is the body, speech and career. Cultures are the actions of the body; karmic retributions are created by speech; Ideas are formed by consciousness. In fact, the external manifestation of kusala and karmic retribution is the result of karma, in other words, karma is kusala, kusala and kusaka, which are created by karma. Thus, in these three karmas, Buddhism attaches special importance to karma, since it is the master of all human actions. Derived from this meaning, so in the "Buddhist Fa" the Buddha said: "In the law, the leading center, ownership interest, all artifacts mind. If bringing pollution, the karma will follow him, like wheels rolling by animals pulling carts" [ 6] . This is the difference between the Buddhist and Jain Buddhist views. This difference is discussed in the next section. 

From the meaning of karma, we can explain why the Buddha explained the four cases of difference, based on his or her mind "right view" or "wrong view." If at the time of death, he has the right view, then in the past he has done evil, wrong view, still be born in the realm. On the contrary, if at the time of death there is wrong view, even if the person in the past has done good, right view still have to fall into the realm of evil. Someone asked: If so to explain the law of cause and effect in Buddhism is not fair, the reason is that he previously did evil work, such as killing many lives of beings, lie ... according to the work. By the law of cause and effect, he should have repaid all the evil deeds he created, before he was born into the realm or become a Buddha,

In order to address this problem, we need to pay attention to two different aspects of the law of cause and effect: causality in the physical and causal sense in the psychological sense. Causality in the physical sense is the law of karma which carries the material meaning, not the spirit, as the pea falls into the ground, after a period of time the bean sprouts and grows. Here bean is the kernel, bean is the peanut's result, but bean and bean are not aware of their maturity, ie no sense of joy or sadness. Thus, we call this causal relationship a physical causal relationship. The causal relationship in the psychological sense, is the causal relationship of the human mind, ie the analysis of the origin, the cause of all suffering and happiness of man. Like, Because of greed and hatred, ignorance leads people to do illegal things, the result of which is the suffering of imprisonment. Here, greed, anger and delusion are the causes, and suffering is the result of this greed. On the contrary, a person with the illusion of wisdom lives in this life, but without any greed, he lives in happiness and peace. Wisdom is happiness, happiness is fruit, this is the meaning of causal relationship in the psychological sense. Karma, as explained by the Buddha, expresses the relationship between cause and effect in the psychological sense. In other words, the Buddha explains the causal relationship of suffering or happiness, which does not mean Psychology exists outside physics, because beyond the five aggregates there is no such thing as suffering or happiness. The result of this practice is the suffering of prisoners. Here, greed, anger and delusion are the causes, and suffering is the result of this greed. On the contrary, a person with the illusion of wisdom lives in this life, but without any greed, he lives in happiness and peace. Wisdom is happiness, happiness is fruit, this is the meaning of causal relationship in the psychological sense. Karma, as explained by the Buddha, expresses the relationship between cause and effect in the psychological sense. In other words, the Buddha explains the causal relationship of suffering or happiness, which does not mean Psychology exists outside physics, because beyond the five aggregates there is no such thing as suffering or happiness. The result of this practice is the suffering of prisoners. Here, greed, anger and delusion are the causes, and suffering is the result of this greed. On the contrary, a person with the illusion of wisdom lives in this life, but without any greed, he lives in happiness and peace. Wisdom is happiness, happiness is fruit, this is the meaning of causal relationship in the psychological sense. Karma, as explained by the Buddha, expresses the relationship between cause and effect in the psychological sense. In other words, the Buddha explains the causal relationship of suffering or happiness, which does not mean Psychology exists outside physics, because beyond the five aggregates there is no such thing as suffering or happiness. A person with a light of right understanding, living in this life, but without the greed of greed, he lives in happiness and peace. Wisdom is happiness, happiness is fruit, this is the meaning of causal relationship in the psychological sense. Karma, as explained by the Buddha, expresses the relationship between cause and effect in the psychological sense. In other words, the Buddha explains the causal relationship of suffering or happiness, which does not mean Psychology exists outside physics, because beyond the five aggregates there is no such thing as suffering or happiness. A person with a light of right understanding, living in this life, but without the greed of greed, he lives in happiness and peace. Wisdom is happiness, happiness is fruit, this is the meaning of causal relationship in the psychological sense. Karma, as explained by the Buddha, expresses the relationship between cause and effect in the psychological sense. In other words, the Buddha explains the causal relationship of suffering or happiness, which does not mean Psychology exists outside physics, because beyond the five aggregates there is no such thing as suffering or happiness. 

Here, the writer has presented, the purpose of the birth and education of the Buddha is to indicate the suffering and method of eradicating human suffering. Thus, the teaching of the Buddha is analytical teaching that explains the origin of human suffering, as well as the method of eliminating suffering, towards a peaceful and happy life. That is the content of the teachings of the Buddha. Thus, the doctrine of karmic cause and effect of Buddhism is formed out of this meaning. 

Back to the discussion of the analysis of the question, we find that the person who poses the problem in the position of wanting to find out about the causal relationship is physically, not psychologically, that is not the core problem. the Buddha discussed. Physical Causal Relationship is a natural relationship that requires no human consciousness. The problem that the Buddha taught was the process of mental activity through the body. The body in which we live is composed of material (mental) and mental (feeling, perception, action, consciousness). The phenomenon of birth and death of the body is the natural phenomenon, the enlightened or not enlightened can not escape this rule. The difference between the enlightened and the ordinary is the difference in the spiritual life, ie knowledge or not understanding, understanding is enlightenment, not understanding is ordinary people. Therefore, The core issue of life is to live happily. According to Buddhism, life and peace do not depend on space or time, regardless of wealth or poverty, nor depends on social status ... can not say only here. there is happiness in the other place there is no happiness, can not say only this time to have another happy time there is no happiness, can not say only the rich have happy the poor have no happiness, It can not be said that only people with a status of happiness have happiness. Those who have no status do not have happiness ... Happiness or suffering depends on the person's role of light or wisdom. That is the meaning of the sentence: "net purity Buddha." not depending on the rich or poor, nor depends on the social status ... can not say only here there is happiness there is no happiness, can not say only this time have a happy life happy time is not happy, can not say only the rich people have happy the poor have no happiness, also can not say only people who have a new status of happiness, Happiness or suffering depends on the person's role that illuminates wisdom or ignorance. That is the meaning of the sentence: "net purity Buddha." not depending on the rich or poor, nor depends on the social status ... can not say only here there is happiness there is no happiness, can not say only this time have a happy life happy time is not happy, can not say only the rich people have happy the poor have no happiness, also can not say only people who have a new status of happiness, Happiness or suffering depends on the person's role that illuminates wisdom or ignorance. That is the meaning of the sentence: "net purity Buddha." We can not say that only rich people have happiness. The poor have no happiness, nor can they say that only people with status can have happiness. People without status are not happy. Pain depends on the person's shoulder lighting wisdom or ignorance. That is the meaning of the sentence: "net purity Buddha." We can not say that only rich people have happiness. The poor have no happiness, nor can they say that only people with status can have happiness. People without status are not happy. Pain depends on the person's shoulder lighting wisdom or ignorance. That is the meaning of the sentence: "net purity Buddha." 

But here, we can borrow an example to explain the suspicion of the problem. As someone who has never known how to drive a car, every time he or she drove an accident, it is a form of affliction, but today he has learned to drive and use fluently. Then we ask, since he or she knows how to drive a car, how about car use? Does he deserve the happiness of driving? And if so, is the law of cause and effect fair? The answer is, of course, the law of cause and effect is very fair. Likewise, a person who, in the past with a false understanding, has wrong views, does evil deeds, but today he has perceived previous actions as erroneous, accepting modifications and failing He has done wrong things, since that moment, he has no more pain, Of course, he must enjoy the present life and the future. This is the law of cause and effect of Buddhism presented by the Buddha fair and reasonable, there is nothing cynical.

But we often have the habit, seeing only the external phenomena, not seeing the underlying cause within, hurrying through these forms, but in reality the external forms are not present. Integral element of the appearance of things, forming false perception. As experience in life shows, there are so many rich people, surplus money, their outward appearance, we all think that their lives are very happy, but in fact they can be Those who are very miserable, for the sake of family happiness, or for falling into the path of addiction, etc. Also, when they see a person behaving very morally, their mind is very cruel. , we base these behaviors, come to judgment, he must enjoy good results, but we do not think of other factors, or the course of events. That is why the Buddha gave four cases of causality. In the second and fourth cases, in terms of form of logic, the causal relationship is unfair, but in terms of the psychological causality, physical.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.1/7/2018.