Majjhima Nikaya

15th Analytical Thought 
(Anumàna sutta)

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At one time, Venerable Mahamoggallana lived among the Bhagga, at Mount Sumsumaragira, Bhesakala Forest, Deer Park. Here, Venerable Mahamoggallana calls monks:

- "Monks, bhikkhus."

"Sage."

These rate-monks obey the Mahamoggallana. The author Mahamoggallana states:

Chu Hsien, if he petitioned: "Hope that the Venerable monks told me, hoping that I was told by the emperors!" But if he is a hard man, full of character that makes him become hard to say, hard to tolerate, not reverently received when taught, his peers do not think that rate To say, think that bhikkhu is not worthy of teaching, think that should not put faith in him.

Chu Hien, what are the characters that make him become hard to say?

(1) Here, bhikkhu, the bhikkhu is ungodly, gratuitous; For Hiền, rate-monks are malignant, malignant dominant, so as a nature to become hard to say.

(2) Again, the Hien, bhikkhu praised him poorly; chet Hien, rate-compliant praise himself crippled, such a nature to become difficult to say.

(3) Again, the Hien, bisexual indignant, indignant dominant; Hiền, rate-indignant, indignant dominant, such a nature to become hard to say.

(4) Again, chastisement, bhikkhus indignant, because indignation causes the person becomes anger;Hiền, rate-petrified indignant, because indignant made people become aversion, so is ... difficult to say.

(5) Again, chastisement, rate-petrified indignant, because indignation made human become obstinate;chen Hien, rate-petrified indignant, because indignation made people become obstinate, so is ... hard to say.

(6) Again, the Hien, the monk indignant, uttering the words related to indignation; Hiền, rate-pedantic indignant ... hard to say.

(7) Again, bhikkhus, bhikkhu accused back against the opponents accused him; Hu Hien, rate-pretentious ... hard to say.

(8) Again, monks, monks accused back to criticize the accused; Hu Hien, rate-pretentious ... hard to say.

(9) Again, bhikkhus, bhikkhu accused of returning to the question of the taste of his own; Hu Hien, rate-pretentious ... hard to say.

(10) Again, bhikkhus, bhikkhu is accused of avoiding the problem with another problem, answering out the problem, revealing his anger, hatred and dissatisfaction; Hu Hien, rate-pretentious ... hard to say.

(11) Again, bhikkhus, the bhikkhu is accused of not adequately explaining his actions to the accuser;Hu Hien, rate-pretentious ... hard to say.

(12) Again, the Hien, the rate of pretentious damage and brain damage; Hu Hien, rate-pedophilia and brain damage ... hard to say.

(13) Again, chastity, benthic antics and greed greed; chh Hien, rate-pretentious jealous and greedy greed ... difficult to say.

(14) Again, bhikkhus, bhikkhus cheat and cheat; Hiền, rate-pretentious fraud and fraud ... hard to say.

(15) Again, the Hien, the monks are passionate and too chao; chh Hien, bastard-passionate and too cheesy ... hard to say.

(16) Again, chastisement, benthic attitude before secular, try to accept opinions, difficult to discharge;bodhisattva, libido before secular, try to accept opinions, difficult to discharge, such a nature becomes difficult to say.

Chu Hien, thus called the characters, becomes difficult to say.

Nu Hsien, if he does not petition: "May the Venerable monks say to me, may I be told by the Holy Prophets!"; And if he is an easy-to-say, full of virtues that make him easy to say, patience, reverent when received teaching, the peers do think that bhikkhu To be told, thinking that bhikkhu is worthy of instruction, think that it should put faith in him.

Chu Hien, how are the virtues make him become easy to say?

(1) Hanh, where bhikkhu there is no malady, no malignancy; Hiền, rate-without pretentious, not malign dominant, so is a virtue that becomes easy to say.

(2) Again, the Hien, rate-peddlers do not praise me reproach; chh Hien, rate-peddlers do not praise me reproach ... easy to say.

(3) Again, the Hien, Bhikkhu not not indignant, not angry; Hiền, rate-not pretentious, ... become easy to say.

(4) Again, bhikkhus, bhikkhus not indignant, not because of indignation to become a human resentment; Hiền, rate-not pretentious ... become easy to say.

(5) Again, bhikkhus, bhikkhus not indignant, not indignant as human becomes obstinate; Hiền, rate-not pretentious ... become easy to say.

(6) Again, bhikkhus, bhikkhus not indignant, not out of anger uttered the words related to indignation;Hiền, rate-not pretentious ... become easy to say.

(7) Again, bhikkhus, bhikkhus are accused, not back against those who accused him; Hiền, rate-pretentious ... become easy to say.

(8) Again, bhikkhus, monks accused not return to criticize the person who blamed him; Hiền, rate-pretentious ... become easy to say.

(9) Again, bhikkhus, bhikkhu not accused of returning to the question of his position; Hiền, rate-pretentious ... become easy to say.

(10) Again, bhikkhus, bhikkhus are accused, not avoid the problem with another problem, answer the problem outside, reveal his anger, hatred and dissatisfaction, Monks are accused ... become easy to say.

(11) Again, bhikkhus, bhikkhus are accused, explain their satisfaction of action to the accused, the saint, bhikkhu accused ... become easy to say.

(12) Again, the Hien, bhikkhus are not spoiled and brain damage, Hien, rate-pedigreed not spoiled and brain damage ... become easy to say.

(13) Again, chastity, bhikkhu not pretentious and greed, libido, bhikkhu not pretentious and greedy greed ... become easy to say.

(14) Again, bhikkhus, bhikkhu not when stalking and cheating. Hanh, rate-not when stalking and deception ... become easy to say.

(15) Again, bhikkhus, bhikkhus are not good and superficial, chastisement, bhikkhus are not good and too cold ... become easy to say.

(16) Again, Hien, monks are not secular attachment, try to accept opinions, easy-to-discharge nature, the Hien, rate-disobedient secular, not tolerant opinions, easy to discharge , so being a virtue becomes easy to say.

Hanh, so called virtues, become easy to say.

Bhikkhu, here bhikkhus should be self-confident with the self as follows: "This man has a malady, so it does not like him, do not like him. with malice, with malignancy, others will not like me, not like me. "Hsien-bhikkhu, when you know it should be released as follows: "I will not have sex, will not be subjected to malignancy."

(2) "He prays for me, so I do not like him, and I do not like him." And if I compliment myself on the contrary, others will not like me, will not like me. Hu Hien, rate-when you know it, need to develop the heart as follows: "I will not compliment my criticism.

(3) "This person has anger, is upset, so I do not like him ... I will not indignant, not indignant";

(4) "This person is indignant, because anger causes the person to become anger, so I do not like him ... I will not indignant, not indignant, to become a person of resentment";

(5) "This person is indignant, because indignation makes the person become obstinate so I do not like him ... I will not indignant, not because of indignation to become obstinate";

(6) "This person is indignant, uttering words related to anger, so I do not like him ... I will not indignantly, do not utter the words related to indignation";

(7) "This person is accused of going back against the accused, so I do not like him ... I will be accused, will not go back against his accusers";

(8) "This person is accused of returning to criticize his reprimand, so I do not like him ... I will be accused, will not come back to criticize his accusers";

(9) "This person is accused of going back to the question that he has accused him of, so I do not like him ... I have been accused, will not return to the question he was accused of";

(10) "This person is accused of avoiding the problem with another problem, answering the problem out, revealing his wrath, anger, dissatisfaction, so I do not like him ... I accused of not avoiding the problem with another problem, not answering the problem, and not disclosing his anger or anger;

(11) "This person is accused of not satisfactorily explaining his actions to the accuser, so we do not like him ... We are accused of satisfying our actions for the tear. sin knows ";

(12) "This man is evil and evil, so I do not like him ... I will not spoil and brain damage";

(13) "This person is jealous and greedy, so I do not like him ... I will not jealousy and greed";

(14) "This man, when he stumbles and deceives, I do not like him ... I will not when he stumbles and deceives";

(15) "This person is so passionate and over-generous that I do not like him ... I will not be so passionate and over-zealous";

(16) "This person is attached to the secular, tries to accept the opinion, the nature of the discomfort, we do not like him, do not like him, and if we attach secular, try to accept opinions, Other people will not like me, do not like me. Hsien, bhikkhu when you know it, need to develop as follows: "I will not attach secular, not persistent opinion, easy to discharge emotion.

In this way, bhikkhu should observe the self with the self as follows:

(1) "I do not know if I have malice, is it a malignancy?" Hsien, if the monk observed and said: "I have malignant and malignant control," the sage, he must be diligent to remove the evil, evil. Hsien, if the monk contemplated and said: "I have no malady, no grievances," the Hiền, he has to live with a happy heart, day and night learning the good French.

(2) Again, monks, monks must observe the self with self as follows: "Do not know if I compliment myself or not? .

(3) Again ... do not know if we have outraged, irritated dominant? ... I have no indignation, no indignation over ... the French.

(4) Again ... do not know we have indignation, because indignant as human, become anger? ... I do not have indignation, not out of indignity, become anger. the good faith.

(5) Again ... do not know we have indignant, because indignant as human, become obstinate? ... We do not have indignant, not because of indignation as human, become obstinate ... the French.

(6) Again, ... do not know we have anger, utter words related to indignation? ... I do not have anger, do not utter the words related to indignant ... the good French.

(7) Again ... I'm accused, do not know if I will return to oppose the accused ...? I'm accused, I do not go back to accuse you ... the good.

(8) Again ... I'm accused, do not know I have returned to criticize the accused me ...? I was accused of not returning to criticize the accused me ... the good.

(9) Again ... I am accused, do not know I have returned to the question you accused me? ... I was accused, I did not return to the question you accused me ... the good faith.

(10) Again ... I'm accused, do not know if I avoided the problem with another problem, answered the problem, exposing my anger, anger, discontent? I am accused of not avoiding the problem with another problem, not answering the question, and I do not reveal my wrath, anger and discontent ... the good things.

(11) Again ... I am accused, do not know if I have satisfactorily explained my actions to the accused? ... I am accused, I have satisfactorily explained my actions to The accused know ... the French.

(12) Again, do not know that we have spoiled the brain and damage? ... I have no spoiled imagination and brain damage ... the French.

(13) Again, do not know that we have jealousy and ignorance? ... I do not have jealousy and ignorance ... the French.

(14) Again, we do not know when the stalk and cheat? ... I do not have when stalking and cheating ... the French.

(15) Again ... do not know I have a passion and too long ... I have no passion and too chao ... the French.

(16) Again, the Hien here, monks need to observe the self as follows: "Do not know whether we have secular attachments, try to accept opinions, difficult to discharge?" Hsien, if the monk contemplated and said: "We have secular attachments, try to accept opinions, difficult to discharge," then the monks must be diligent to eliminate the evil, favors it. Hsien, if the monk contemplated and said: "I do not attach to the secular, not trying to accept the idea, easy to discharge," the Hiền, he must live with joy, night tu tu study French.

If during contemplation, bhikkhus, it is clear that all evil and unwholesome are not excluded in the mind. Then, bhikkhus should be diligent to eliminate the evil that. Hsien, if the monks during the observation clearly see that all the evil, non-virtue has been eliminated in the mind, then the monks, he must live with joyful thoughts, day and night learning. good faith.

Chu Hien, like a woman or a young man, in his youth, likes makeup, scrutinizes his face in a clean and transparent glass, or in a clear bowl of water. If he sees dust or defecation on his face, he is diligent with the exception of dust or defecation. If he does not see the dust or defecate on his face, he will happily think, "I really have good things, and I am pure." Likewise, if in contemplation, bhikkhus, it is clear that all evil, unwholesome dharma has not been eliminated internally, then the sage, he should be diligent to remove the evil, favors it. Hsien, if the monks during the observation clearly see that the evil, evil nature has been excluded in the mind, then the monks, he must live with the heart of joy, day and night learning the French.

The author of Mahamoggallana lectures so. The rate of bhikkhu, joy of the teachings of the author Mahamoggallana. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.30/11/2018.