Hạnh is ideal.
| Sutra Theranamo (Presbyterian List) in Samyutta (Samyutta Nikaya, II, 2827) storytelling a monk would always live alone and recommend others should live like this. As the title of the sutra, the bhikkhu is called the elder, we are not clear because they respect the will to hide his name or it is paranoid when his fellow initiates are more social. We have almost a cartoon of the bhikkhu in the following verses from the text: "Then there is a bhikkhu called the elders, he is a monk, and praised happy living. Alone he went to the village begging; he himself returns;he alone meditates; he himself, he "Some fellow monks probably find his way of life a little freakish, so go to the Buddha. The Buddha told him to come. He also confirmed the rumor of his lonely interest. When the Buddha asked him how to understand and how to practice it is true, he explained to him his habitual routine as follows: "- Lord Buddha, alone into the village begging, one I came back, alone meditated and, alone, I was walking. Lord Buddha, so you are a monster and happy life monopoly. " The Buddha's teaching on the attitude is not a condemnation nor an unconditional praise. He said: "The elder, the fruit of this form of monopoly, I do not deny. But the elders, I will tell you the most perfect way of living in every detail of it. Pay attention. "Then he went on to explain, " In this monopoly, the elders, what passed is ignored. What is not to be dismissed. Lust for the present mind is controlled. The elders, so called loner ideal is completed in every detail. " To clarify that the ideal person to perfect the above conditions is the Arahant, the Buddha summarized the teachings with shelves: Beyond all, know all the holy Masters are not defiled with all Freed for abandoning everything When desires are gone, I am ready to declare a true monk. The ideal of monotheism in the Proto-Hinata appears to be repeated in the verses that summarize the Bhaddekaratta. We can compare the definition of the Buddha about the solitude perfection in doing Presbyterian with the following lines of business Bhaddekaratta: "Do not track past Hay future aspiration What has passed is left behind And with the present use the wisdom of illumination. " Here, we see the Trinitarian doctrine presenting the true ideal of exclusion against the conventional conception of exclusivity: the true ideal is described as a monopoly of the mind by abandoning everything. past and future, and control lust for current mental states. The concluding verse clearly shows that the ideal emperor is not polluted by all phenomena and is "freed, forsaking all." This prompts us to think of the word upadhiviveka, which refers to Nirvana, the highest spiritual solitude (citta viveka), and every effort to emancipate the body must be attached to it. appropriate way. About the monopoly of the body, the concept is usually alone. It gives the ascetic mind the prospect of peace because it is distracted by the mad crowd. Of course, this bodily emptiness is often viewed by the Buddha as a prerequisite for liberation. So at the end of an eloquent passage praising this form of monopoly, he confesses to the naïve attendant that he was very comfortable even with great urination without seeing anyone in front or behind him, All alone: "When I do not see anyone in front or behind me, I am completely comfortable being alone in the forest." Just as physical abstinence means delight because there is no one before or after, so spiritual inertia is defined as the absence of past vision or the future in the mind. anxiety. Having given up on what is future, we no longer worry about the future. The concept of time in the past and the future in spiritual loneliness corresponds to the space before and after in the physical monopoly. However, liberation from these two factors does not bring about the "comfort" that is the ideal of solitude, but there is a third factor to be eliminated: whether in physical or spiritual healing. So any attachment to one's own possession - material or mental - is the third factor that damages the monopoly. Having completely overcome desire for the present mental states, The two Gautama and Bhaddekaratta combined to express a view of a transcendent monism far removed from common sense. Other parts of the Pali can also be said, for example: Do not jump too far, nor step back. Transcendental mind is scattered. The bhikkhu discharges the other side. As the snake removes the shell It's dry (Sn.V, 8) There's nothing in front or back There's nothing in the middle called our own Who does not own anything, does not cling to What we call a pure man (PC 421) "Let go of what has passed - let go of what has not yet come - let go of all mediation - transcendence of all beings, with a mind of liberating everything like that, you will never come back in birth the death. A study of the two suttas will clearly show that both scriptures deal with the same problem. But how to explain the exact word mysterious Bhaddekaratta? In the coherence of our discussion of the subject of solitude, the most prominent element of the connotation seems to be the middle voice of "eka". Due to the rather familiar character of this noun, its meaning is often overlooked. Thus Bhaddekaratta is often viewed as a defective word. The "eka" is almost universally considered by some scholars to be a blank slate, adding "nonsense" or "loneliness" to make it meaningful. But we can prove that the word eka has a superior position in the Pali canon, which is a symbol of great significance to the ascetic. For them, It is not difficult to understand because it carries all the hidden functions associated with the ascetic concept of monkhood. To them, it is clear that nothing is difficult to understand in the word "eka", and thus we find this word repeated throughout the Khaggavisàna (Sn.vv.35-75) in the expression "eko care khaggavivànakappo "(wandering alone - like a rhino?) The Muni Sutta also uses the word eka in the sense of" go alone ":" ekani carantami munimappamattam " self- Sn v.213). The eka was also found six times in the verse of the Elder Ekavihàriya (Proverbs 537-546). Being "alone there is no second person" (ekàkiyo adutiyo-verse 541) in the deep forest, that is his desire, and thus he was praised by the Buddha in the following verse: It is clear that nothing is difficult to understand in the word "eka," and thus we find this word repeated throughout the Khaggavisàna (Sn.vv.35-75) in the expression "eko care khaggavivànakappo" ( wandering alone - like a rhinoceros?) The Muni Sutta also uses the word eka in the sense of "go alone": "ekani carantami munimappamattam" .133). The eka was also found six times in the verse of the Elder Ekavihàriya (Proverbs 537-546). Being "alone there is no second person" (ekàkiyo adutiyo-verse 541) in the deep forest, that is his desire, and thus he was praised by the Buddha in the following verse: It is clear that nothing is difficult to understand in the word "eka," and thus we find this word repeated throughout the Khaggavisàna (Sn.vv.35-75) in the expression "eko care khaggavivànakappo" ( wandering alone - like a rhinoceros?) The Muni Sutta also uses the word eka in the sense of "go alone": "ekani carantami munimappamattam" .133). The eka was also found six times in the verse of the Elder Ekavihàriya (Proverbs 537-546). Being "alone there is no second person" (ekàkiyo adutiyo-verse 541) in the deep forest, that is his desire, and thus he was praised by the Buddha in the following verse: 35-75) in the expression "eko care khaggavivànakappo" (wandering alone - like a rhinoceros?). The Muni Sutta also uses the word eka in the sense of "go alone": "ekani carantami munimappamattam "(Holy Grail go alone - Sn v.213). The eka was also found six times in the verse of the Elder Ekavihàriya (Proverbs 537-546). Being "alone there is no second person" (ekàkiyo adutiyo-verse 541) in the deep forest, that is his desire, and thus he was praised by the Buddha in the following verse: 35-75) in the expression "eko care khaggavivànakappo" (wandering alone - like a rhinoceros?). The Muni Sutta also uses the word eka in the sense of "go alone": "ekani carantami munimappamattam "(Holy Grail go alone - Sn v.213). The eka was also found six times in the verse of the Elder Ekavihàriya (Proverbs 537-546). Being "alone there is no second person" (ekàkiyo adutiyo-verse 541) in the deep forest, that is his desire, and thus he was praised by the Buddha in the following verse: Ekàsanam ekaseyyam Eko caram atandito Eko danayam attaam Vanamte ramito siyà - (Dhp.305) A solitary seat- a solitary bed And alone without a tire alone, he himself can find pleasure in forest monster(PC.305) The difficulty of the meaning of the word "eka" has been overcome, now we can discuss its correlation with the word "ratta" followed. The word "ekaratta" has traditionally been interpreted as "one night" and we have seen it and the Horner argued above that the explanation is not correct. The virtues of Nāmāmēlias correctly suggest that ratta can be a word derived from the root of vranji (desire, clinging). But he hesitated to keep an eye on the implications of his hypothesis, perhaps because of the difficulty of the term "eka". Here we have stripped the meaning of this word, so we can continue to exploit the hint of the great virtue to the full. The "lover of love" (see above) is seen as a kind of "desire for benefit" - if we can use this word with a cautious. Esanassasikkhetha- samanopàsanassa ca ekattam monamakkhātam eco abhira-missasi atha bhàsisi dasa disà. Sutta Nipàta (Sn. 718-719) "Practice sitting alone in a place suitable for a hermit, monkhood is called holy, and if one pleases, he illuminates " Or else in the Sariputta, we see the ratta (enjoyment, clinging, thirst) used in the aforementioned meaning, referring to the Buddha's lovers' love and renunciation : Sabbam - tamam-vinodetv and-elo'va rati majjhagà (Sn.v 956) "He has dispelled all the darkness - He found pleasure in living alone." All these references come to the conclusion that the ekaratto in the word Bhaddhekaratto means "one who clings to monogamy " or "one who loves monogamy." Now let us reconsider the word "Bhadda" , good, noble.) As mentioned in the commentary on the Elder Elderly, being alone in terms of physicality alone is not all of the bliss that the Buddha praises. remembering that he was very reserved when he spoke about the old man's words about his daily routine, and then he continued to teach him how to perfect in every detail. "This is Migajāla, whose eyes are perceived, pleasant, pleasant, pleasant, pleasurable, related to sensual pleasures and full of temptation." If a bhikkhu enjoys them, When they are interested, they are interested, confirmed and clinging to them, the pleasure arises. (nandi.) When there is pleasure, he desires, and when there is desire, there is attachment. a person bound by the shackles of interest, O Migajala, I called "a stay with (who) Monday" (sadutiyavihari) (ie no longer in solitude). After explaining similarities objects of other senses, the Buddha summarized in the following words: "Migajla, even if he travels to the most remote places in the mountains, where there is no noise, no noise, no place where he is disturbed - This is a place suitable for thought - even though it is called "the one with the second." Why? He is not going to give up his desire, so he is called "He is with a second man" An ekavihāri is then defined as a bhikkhu who is not interested in, does not affirm or cling to the objects of the six senses and thus frees himself from the bondage of enjoyment. The summary of the Buddha in this case is no less eloquent than his closing remark in the Nicaite - the contradiction between them is just surface, if we examine the text well. " Blessed is he who dwells in the villages, in the midst of monks and nuns, good men, women, kings and priests, among the masters and disciples of the religions. Otherwise, he is still called a monk, because his lust for "second" has been removed, so he is called a monk . " The ideal type of monopoly lauded in both the Guru and Migajala is also the theme of the Bhaddekaratta. There is a summary and explanation related to the Bhaddekaratta who can now be translated as "the ideal lover." The distinction of the Buddha between physical and spiritual emancipation is equal to Abundance justifies the use of static from the bhadda, and the ending verse, indeed, shows that praise is the Buddha himself. Evamvihàrim àtàpim- ahorattam atan ditam Tam ve bhaddekarattoti-santo àcikhate muni "One who so diligently dwells diligently day and night He has called the Pure Land " ideal lover " The title of the title is not the only point worth mentioning in the Bhaddekaratta; Both short and short explanations may represent the root of the dharma in all its depth and meaning. For example, in the summary there are two hard words "asamhiram-asamkuppam" of its own meaning. These points will be mentioned in the commentary, since it is best to be appraised in the light of the sutra.
-ooOoo-
"Do not follow the traces of the past or future aspirations have not come What has been left behind What is not yet reached But what is the present, you observe With insight when it happens to Immovable - not in that state of mind should grow Let's make the effort tomorrow For death tomorrow can come - who knows? We can not negotiate With death has attracted countless people. But whoever stays like a diligent day and night Tired of that holy people called the "Ideal Loving Habit." Again, what are the bhikkhus, the followers of the past traces? He thought, "I have such colors in the past" and am interested in thinking about it. He thought, "I have had this feeling in the past," he was interested in thinking about it. He thought, "I have (thought) in the past" and am interested in thinking about it. He thought, "I have done so in the past" and am interested in thinking about it. He thought, "I have such consciousness in the past" and am interested in thinking about it. Thus, the bhikkhus, who watches the past traces. And this bhikkhu, how are people not tracking the past? He thought: "I have such colors in the past" but not interested in it. He thinks, "I have this feeling ... I think so ... there is such a thing ... He thinks," I have been awake in the past "but not interested in it. He called that he did not trace the past traces. And this bhikkhu, how he aspires to the future? He thought, "I can have that kind of color in the future" and enjoy it. He thinks, "I can have the feeling ... to think ... to act ... he thinks," I can have that in the future "and enjoy it.He calls that he aspires to the future. And this bhikkhu, what is he not aspiring to the future? He thought, "I can have that kind of color in the future," but not interested in thinking about it. He thought, "I might have had this feeling ... thinking so ... doing so ... He thought," I might have that way in the future "but not interested in it. He called that he did not aspire to the future. And what is called being entangled in the present dharma? Here, the bhikkhus, an ordinary man is not learned, not close to the saint, not smart solution of the sage, not practice the holy, not close to human good, not smart solution The good man, not the practice of good manners, accept the "color is fall, fall colors", accept the "color in the fall or fall in color". He is life is falling, life is falling, life in the fall or falls in life. He thinks of falling, thinking of having fallen, accepting in the self, falling in thought. He is executing is falling, falls in action, in the fall or in the fall. He is accepting self, self is self, conscious in the fall or fall in the awake. He is called being drawn into the present dharma. And bhikkhus, how can a person not be drawn into the present dharma? Here, bhikkhus, a learned disciple, according to the teachings of the sage, smart solution of the saint, the practice of the holy, according to the teachings of good people, smart solution of good people, Practicing good manners, should not accept the sharp is the fall or the sharp fall, not the sharp in the fall or fall in the identity. He is not accepting that he falls ... not accepting that he falls ... not follow the fall ... not accept that fall, fall in the awake, or fall in the awake. He called not to be drawn into the present dharma. Please do not follow the traces of the past .... That person called the Pure Land is the ideal person To imply this, we say: "O bhikkhus, I will preach to you the summary and the commentary on the one who loves the noble ideal," the Buddha said, and the bhikkhus rejoicing in his words.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.1/8/2018. |
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