Fables "Four snakes"
... "Venerable NàRADA, Mahà Thera is a Bhikkhu who is famous for the Sri Lankan people. He is a high monk who has firmly grasped the Buddhist supreme teachings. In addition, he has absorbed the profound greatness of Western culture, philosophy as well as modern modern science.
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PREPARATION For the three months of abstinence at Ky Vien pagoda, the Vietnamese monks and Venerable NA Mahà Thera lived an exemplary life. Gentlemen took advantage of precious time in the construction of the dharma and proved to be worthy of the vow of liberation and the spiritual leadership of the Sangha.In addition to cultivating Gender - Dinh - Tue, they endeavor to study the Tripitaka, preach, sermon, draft, extract Buddhist materials and actively train and train exemplary Sadi teachers to entrust. mission to propagate in the future. You as Bhikkhu as well as Venerable NàRADA Mahà Thera have fulfilled the full principles of self-sufficiency and forgiveness. At night, I took a vigilance meditation, received the guests during the day, and shared the time of writing books, correcting the printing, teaching the sutras, preaching and training the Buddhist Youths, and they also organized the works. social work such as helping needy people, temples at nursing homes, orphanages, etc. They are always ready to bring charity to soothe all suffering. We do not know how to pay for the noble virtue of the monks and Venerable NàRADA Mahà Thera of the lay people, and together we publish the "Fable of the Four Snakes" on the occasion of their coming down, hoping to create a blessing in return. to them and praying dreadfully to the Three Jewels to maintain him abundantly healthy to serve the Dharma and soon attain the Nirvana. Elaborately creating this part of the dharma test, due to the friendship of Pham Kim Khanh, he recorded the dharma articles of Venerable NàRADA Mahà Thera and collected valuable documents in the scriptures, especially the Abhidhamma and tried trying to describe somewhat the unseen dharma of human beings, hoping to help the readers aware of the impermanent nature of life, in order that the farm to monitor the Buddha on the way of evolution came to the place of Immortality. Europe is also an effective contribution of a sincere Buddhist in the work of promoting Buddhism. Of course, this Buddhist work has just brought the author a boundless blessing and a solid advancement of his friend Pham Kim Khanh on the path of enlightenment. May the blessing of the publication of this sutra bring peace to the homeland and the happiness of the nation.
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Story of the other King feeding four poisonous snakes. The first one is called "Tree Snake" (Kattha mukha) because of a hard beak like a tree, there is venom for pain. Second snake named "Snakehead beak" (Puti Mukha) because every time someone bites, his body will become loose and disintegrate into water. The third is "Fire-beak Snake" because anyone bitten by this snake hears in me as hot as the burning fire to death. The fourth is "the airborne snake" (Sattha Mukha) because of its sharp teeth, each time biting anyone, it is like killing the person with a weapon. The king entrusted the care of those four serpents to a man of courtiers. When someone commits a felony, he is bitten by a snake. At the time of war, the King released the snake to eliminate the enemy.The other day a thief deserved to be killed. The king brought sinners to snake bites. Mr. Quan led the death row to the snake cage and opened the lid. One of the four snakes crawled out, wrapped the sinner's hand and hung his head on his left shoulder. The second one wraps around his left hand and rests his head on his shoulder. The third one wraps across the belly. The fourth wrapped his neck and propped the mine up on the thief's head. Being wrapped up by him, he didn't show any fear at all. Just then there was a compassionate sage passing by to see so asked: - Don't you fear death? He just sniffed and replied: - This is my jewelry. My hand is in an anchor, my belly is tied in a belt, my neck is tied and a necklace, my head is wearing a crown. - No, that's just four poisonous snakes. - I don't see a poisonous snake. It looks very gentle and it is very nice to wear it on me! - You should think twice and start worrying from now on. Should not be forgotten. One day a snake will tell you to stand up or else it won't. If you follow, the three snakes are discontented. Then the second child will tell you to go. Then the third child tells you to lie, the fourth one tells you to sit. You cannot escape from their slavery and you are always struck by disaster. - So what should I do now? - You sneak sneakily into the cage and quickly escape from this place. The name of a sinner does medicine according to the teaching. When he was good, he came back to the court and told the King himself. The king spread and chased him. Four snakes tried to run after the criminal. At the same time, the king transmitted five soldiers' names with the power of snakes to catch the thief, if successful, he would be rewarded. The king also commanded a close friend of a sinner to teach to catch. If he catches the sinner, the king will grant him the title of general. Talking about the thief, when escaping from danger, it is easy to go on. The sage appeared and reminded him that while the tribulation had just escaped, he was not yet fully occupied. Try, try to find a way out. He obediently tried to run. Then go to a certain village. He was hungry, drowned, and ran into the village to find food and accommodation but it was just an abandoned village. There are six houses in the village where every house is empty. The saucepan dish is empty. He was frustrated, looking for a tree to lean on to rest. The sage appeared again and advised him not to hold back because there were six more robbers running into the village to arrest him. He ran away in panic. A moment later he came before a large river. From this side to the other side far away there is an islet, with all three islands. In the riverbed, four streams of floodwaters met and turned into a large swivel. On the other side of the grass, it seemed quiet, leisurely and safe. And this side is full of thorns, there are four snakes on the back, five soldiers, close friends and six bandits chasing. But how to cross the river? There is no bridge. Neither boat. He immediately looked for trees and wires in the forest to make a raft and tried his best to use both his hands and swimming legs to make rafts far away from the shore. When he reached the first island, he looked back and saw snakes, soldiers, friends and bandits all come to the river. Looking ahead, there are still two islands and the other shore. He again tried to swim through the second, third and final island, on the other side, on the land of beautiful peace. He listened to him gently, ready to leave behind the raft and how many miserable times. Four snakes, five soldiers, close friends and six bandits knew that it was impossible to catch the criminal so sad.The one before the next, all died.
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In the above parable, the king represents Karma. The thief is a being. Four snakes symbolize the four elements of the material composition of human beings. Five soldiers are the five aggregates. A close friend who turns to be an enemy is the so-called "self" of humans. The six houses left are not green. Six robbers hunt down the thief who is the green ceiling. Snakes, soldiers, friends, bandits, all sixteen things are the things that make living beings immersed in the cycle of reincarnation. Sexual desire, attachment according to life, wrong view and ignorance are four streams of flood water. The raft is the Eightfold Path, and the three islets are the three Paths of Tu Da Hap, Tu Da Ham and A Na Ham. When the fourth result is attained - A la Han - is walking on the other bank, the liberation bank of Nirvana.
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PARTICIPATION The King represents the Karma. Karma (Kamma), Northern Sanskrit is Karma, is action.The ultimate definition of karma is intention, good or bad (Kusala, Akusala Cetàna). Each of our thoughts, words or deeds is motivated by motivation. We call that will or willpower (Cetàna). The idea may be good or bad. The act of goodness (Kusala) or unwholesome (Akusalà) creates karma. The Buddha taught: "Hey, Monks, Tathagata declares that it is the Mind of Karma. It is the will to act, with body, speech, or mind." Except for the actions of the Buddhas and Arhats, every action that has an intention is called karma. Although the Buddhas and Arhats still have to suffer the influence of the people who have sown in the past, they no longer create new karma because they have completely broken all ambitions. They have escaped the good or the evil.Their actions are not good (Kusala), neither evil (Akusala), but also (Kiriya), which means absolutely no fruit, no karma. Righteous mind creates karma. Without Mind in doing, there is no Karma. Plants do not create karma because there is no mind. The grass does not create karma because there is no mind, although there is movement.Inanimate objects such as clock hands, propellers, although there are movements that do not create karma because there is no mind, there is no desire. An act of unintentional means that it is not motivated by a will, it does not create karma because karma depends on the will or intention that leads to action. So an action does not mean not to create karma. There are some belief systems that recognize that all disparities in society are caused by karma, but when it comes to karma, it is advocated that all actions, with intentions and not, create karma. According to that policy, a murderer who killed his mother, who tried his mind or unconsciously, committed the same crime. The murderer or cruelty to another being, whether accidentally or intentionally, is equally guilty as well as his hand is caught in the fire. Oil intentionally or unintentionally, sticking your hand into the fire is also burned the same, no more and no less. Such an argument will certainly lead to an unreasonable conclusion. The innocent baby in the fetus accidentally causes her pain, the mother unintentionally hurts the child in her heart, she must also commit a crime? Again, an event to explain a similar event is the case of the person who puts his hand into the fire and the person who acts evil is an impossibly strong argument. For example, according to the above argument, if Mr. A sent Mr. B to kill, it would be no problem for Mr. B to commit murder, Mr. A because only Mr. B stuck his hand into the fire.Moreover, according to the above argument, an evil act without intention may be even more harmful than intentional evil action. In other words, intentionally doing evil is harmed less than accidentally because, for example, the person who puts his hand into the fire knows that the hot fire is intentionally more reserved so less is hot, the person accidentally, because he does not intend before, in time to prevent it, it would be more burned [1] . According to Buddhism, in the response of Karma, Mind is an important factor. All jobs, words and thoughts are due to the mind. Not restraining the mind suddenly does not control the work, words and thoughts. Mind restraint means restraint of body, speech, and mind. "Righteous mind leads the world. The Mind itself draws the world. And everyone controls the Mind." The Dhammapada also has a sentence: "The mind leads all actions. The mind is the master. The mind creates everything. If we say or do with the evil mind, then the suffering will follow us like the wheel rolling along the footsteps of the ox-drawn car".and: "... If we say or do it with a pure mind, happiness will follow us like a shadow in the image."We wonder why an invisible object like Tam could cause disturbances to the material world. Actually, it is not uncommon to understand anything. It is the extremely powerful and capable machines that upset the modern world that are just products of rich minds. The thief is what is called a being. All beings in sex and gender [2] are constitutive of two elements of nama and rupa. In other words, people have two parts: 2. The spiritual, invisible, inner part. Although all people are formed by nama and rupa, there cannot be two people who are exactly the same physically and spiritually. Is that difference due to close gender? Or by traditional law? Both are not entirely true because they cannot explain why two twins, the same bloodline, have grown up in one home, but their personalities are different. Certainly, the close and bloodline have an important influence in human nature. But these two factors are not enough to create a person. Traditional theory cannot explain why in a family that has a reputation for being a good salary from a few generations, it is born to be a rebellious child, a murderer, or why a moral child is a child of one. Cruel brutal bandit. If going back in time and tracing back to the origin of a life we will arrive at the first cell of the fetus and this cell is a combination of two elements: sperm and elves of parents. Are these two factors sufficient to create a fetus? If it is enough, we cannot understand why an A man is so happy to be in the fetus of the other rich man and Mr. B enters the human fetus of the same nail. Buddhism advocates that there must be a third, very important element, to form a fetus. Without this factor, sperms and mingles only exist for a short time and then destroy and due to the third factor, there is a subtle difference between beings. That element is "consciousness reborn" (Patisandhi-vinnàna) or Consciousness connecting two lifetimes. The Buddha taught: "O bhikkhus! Where these three elements come together are the germs that arise. If the father and mother meet each other without the birth of the mother and there is no" being "Gandhabba" does not have a germ of life. If a parent meets during a mother's birth without a "reborn being", there is no germ. maternal reproduction and having a "reborn being" have germs, [3] . A "reborn being" in this place must naturally have a living being somewhere else. Having a birth in this life means death in a previous life. Birth and death are just two stages of a process. Birth and death, death and birth, the endless cycle of birth and death, the birth of a long chain of lives called samsara (Samsara, Ta-grandma). So, the first cell of the fetus is not the beginning of life. But our senses and limiting logic cannot go further than that and cannot recognize the origin of "rebirth-consciousness". The Buddha cultivated wisdom to the utmost. He is clear about the realms beyond the scope of understanding due to the five senses and a thorough understanding of the origin of "rebirth". The Buddha taught that the rebirth-consciousness starts a new life depending on the last thought of the past life and the process of birth and death, which is always changing, always becoming the result of karma. is of action [4] . Summary, what is called being is a combination of two elements, nama and rupa. And Career is the cause. Buddhism does not advocate an omnipotent creator to create all kinds of things, and does not believe there is a permanent soul, unmoving. The Buddha taught that we create ourselves. Our own action (Karma) in the past creates our present body. But I also destroyed myself. I create heaven for me. We create hell for us. It is our karma, that is, our actions in the past, making us today rich or poor, humble, intelligent or ignorant, etc. Instead of believing that there is a supreme divine being born and give us some networks, I believe in karma. In other words, instead of blaming others, we take full responsibility and responsibility to build a better future. The mother taught her children: "If a good child is a mother, if the child is rebellious, the mother will beat it" as the Buddha's teachings. Any seed will reap like that. Good sowing and reaping. Sowing data is reaping. 1. GENERAL Four snakes, "beaks", "beaks", "gas fields", and "fire mines" represent four elements of Earth, Water, Fire, and Wind constituting matter. We call the Four Great Elements. In 45 years of Dharma teaching Buddha met many people. In order for each person to be able to receive the catechism meeting, at times He lectures on profoundly subtle discourses, sometimes he also uses simple ordinary language, depending on the circumstances, depending on the ability of the hearing. In the Law and organs of the Buddha's sutra use the conventional conventionnel, such as people, animals, beings, etc. in contrast to organs. Arguments for each thing must be meticulously separated to the extreme, so the Buddha uses abstract nouns (abstrait). There are two facts. An outward expression that the five senses can receive and the same ultimate reality. The superficial reality is the truths estimated, (Samuti Sacca, ticketrité conventionnelle). The same ultimate reality (Paramattha Sacca, ticketrit abstraite) is absolute, abstract truths. For example, a table, a fan, a person, an animal, etc. are realities, outwardly. By way of estimation, we accept names from tables, fans, people, etc. to indicate those things. But separating the table we find that what we call the table is just a combination of cells and cells that are just a combination of forces and force. So, separating to the end, matter is only the constitution of abilities and innateness. That power and innateness are the same reality, abstract truth. Another example: When talking to people, the scientist calls water water. But in the laboratory, to show water, the scientist called H2O without calling water. Water is a noun, a universal term. H2O is an abstract and professional noun. Four Great Elements are the four basic components in matter, "impossible to disperse". Each physical substance, from the most subtle to the largest, is composed of these four elements. The word Noun, Water, Fire and Wind is not the land as we know it, so is water, fire and wind, but also in abstract terms Earth, Water, Fire, Wind here are the same truths. (Paramattha Sacca) [5] . Not long ago science also advocated that the smallest and indispensable unit of matter is atoms. But in the next few years, the scientists dispersed atoms and discovered that in atoms there were electrons, yang yang and so on. In India, at the time of Buddha, the Paramanu noun has the same meaning as the atomic noun of the present age. A very small dust particle that we can see in the light, called Ratharenu, can be divided into 16 Tajjris. A Tajjàri divided into 16 Anus, and an Anu divided into 16 Paramanus. So, if we divide the dust into 4096 parts, Paramanu is a small part. According to the concept at that time, Paramanu was the most subtle unit of matter, unable to separate. The supernatural wisdom of Buddha paramanu makes the ultimate entities (paramatthas), impossible to disperse.The ultimate entities are: - Water Element (Àpo-Dhàtu) - Fire Element (Teyo-Dhàtu) - Wind Element (Vàyo-Dhàtu ) The hard or soft way - completely relative - also due to the German element (Pathavi Dhàtu). In all forms of matter (in soil, in water, in fire or in air), there is Earth element. As in all material forms, there are three elements of Water, Fire, and Wind. But in one body, this element may be more than the other. In wood, for example, the Earth element dominates the other three elements. In the oil, the element of water predominates, etc. In a glass of water, due to the stretching of the element. The hot or cold way of a glass of water is due to the Fire element. The very element Water creates liquid. NATURAL ELEMENTS (Àpo Dhàtu)That means liquid element. The Sanskrit language of Apo because of the cause of Ap means to come or be because of the two origins and causes, which means growing up, growing up.The Water element (Popo Dhàtu) is an element in matter that has a conjoined or cohesive character. According to Buddhism, it is this element that combines subtle discrete elements in space and gives us the idea of "corps".When a "form" is solid - like metal objects - that turn liquid, element Water becomes dominant over the other three elements. When we crush the material into a puree, there is enough of four elements in each powder. Loose and shriveled personality is also caused by Water element. We should keep in mind that cold is not a characteristic of Water element. The two elements that stretch and combine (Earth and Water) are closely related to each other when one of them loses, the other element is consumed. EXTREMELY (Tejo Dhàtu) A component of a hot, physical material. The Sanskrit language is due to the cause of Tij , which means to sharpen, or make it ripen. The element of Fire (Tejo Dhàtu) energizes matter, transforms matter, becomes old and ripe. Keeping matter alive or destroying material is caused by the element of Fire. The characteristic of this element is to make matter revive itself. Hot and cold are all characteristics of the element of Fire. Elemental Fire is hot, less cold. One should not misunderstand that cold is the characteristic of the element. Water and heat are characteristics of the element of fire. If you understand so, both, hot and cold, exist together in one form at the same time. THE ELEMENTS OF EXCELLENCE (Vào Dhàtu) A component of matter with mobility, always associated with the fire element. The Sanskrit Sanskrit word of Vay's root means moving or vibrating. Every move of the dynamic, all the pressure of matter is caused by the wind element. It is movement that is the power or the motivation that generates heat. Movement and heat in the physical realm can be compared with Mind and Karma in the spiritual realm. The four elements of Earth, Water, Fire and Wind are always intertwined in matter.
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In the above parable, the four snakes are the four elements that constitute matter, referring to our four-body body.This body is like a poisonous snake because if you ignore it, you can't control your sensuality, then this body is an extremely harmful risk. On the contrary, if we watch this body carefully as poisonous snakes, then we will not stick to it, not paying attention to it, then we will not crave, wish to have a more beautiful body, not disappointed if you don't have beauty. We will not waste our precious and less-than-precious time to prepare, care for, and take care of our bodies and always provide enough to satisfy its demands. Understand so, we will try our best to stay away from any possible conditions that will give us new "poisonous snakes". 2. NGU UÂN The so-called beings are a combination of two parts: Name (Nàma) and Sac (Rūpa). Danh and Sac have arisen in a turn and co-ordinate intimately to live. Scriptures often compare List and Sac with two people, one blind one lame. Particularly for each person, the blind do not see the road, the lame people lack the legs, both cannot move. But if combined, blind people carry lame people, crippled people guide the blind, both can move. The same thing Sac, material, is just inanimate. The name is invisible, cannot be operated separately.But in combination, Danh and Sac can work. An example: want to have the need to have three elements, eyes, eyes and labels. Eyes, things to see (objects of seeing) and consciousness, coordinate activities that make up seeing. As if to see the table, it is necessary to have a table (ceiling label), eyes (eye-view) and eye-consciousness [6] . According to Abhidhamma, Abhidhamma consists of basic units, abilities (Four Elements) and changes, innate.There are 28 types of material. The list consists of mental states (Cetasika) and consciousness (Vinnàna) [7] . There are 52 centers. Life (Vedanà) is one. Idea (Sannà) is another mind. The remaining 50 centers are collectively called Hanh (Sankhàra).The focus of these mental states is consciousness (Vinnàna). According to the above separation, sentient beings are a combination of the five elements called the Five Aggregates: Sac (Rupa), Life (Vedanà), Thought (Sannà), Hanh (Sankhāra) and Consciousness (Vinnàna). IDENTITY (KaPa), ie material. Scientists think it is difficult to define the word "material" correctly. Some philosophers define "Material is something in which there is transformation called movement and movement are changes in matter (Ouspensky, Tertium organum, page 8). In Sanskrit, material The name of Rupa is the rupa root of rup, which is broken down and destroyed (nasa). According to the Vibhàvini Tikà Sutra, Rūpa is what transforms or has another form due to physical conditions such as heat, cold, etc. According to Buddhism, matter (Rupa = identity) not only always changes but also destroys (khaya - vaya). A physical unit only exists in the time of 17 convolution ideologies [8] . The variable material was so fast that we could not knock on the table two completely identical typing [9] . Material changes, time changes, space changes because in that time, our position in space, according to the rotation of the globe, has also changed a lot. Referring to the material in "Meaning of Life," CEM Joad wrote: "So the material evidently spreads under our eyes. The matter is no longer in the solid body. still exists ... " Not long ago, atoms were considered to be the smallest units of matter, indivisible and impossible to destroy. But modern science has invented that in atoms there are electrons, yangs, particles etc. Sanskrit language (material, material) may also be defined as something self, we manifest (Rùpakàsane) Buddhism does not advocate to understand the origin of matter but to see matter as an existing thing and teach that matter consists of abilities and qualities. The energies are the four basic elements: Earth, Water, Fire, Wind, very powerful, always intertwined and closely related. From subtle objects such as granular sand particles to large objects such as globes or planets are made by the four elements. Substance of Sac (Ropa) or the properties derived from Tu Dai, gom has 24 types. So, according to Buddhism, there are 28 types of matter including the four Great Elements. The power and innocence of Sac (Rāpa) arises at the same time, together exists and matures and also destroys at the same time. Briefly, the material consists of the ever-changing energies and qualities, unable to keep a state for the next two moments. Matter only existed during 17 convulsions. Scientists explain that matter exists in a very short part of a second . According to physiologists, the first cell that people enjoy by their parents is very subtle, with a very small fraction of one inch . According to the first scripture of human cells is very subtle, like a drop of microscopic oil sticking at the end of a feather after sprinkling seven times. The 9-month period in the fetus became 15,000 million times larger (Sir Charles Shermington, "Life Unfolding", page 32) THO (Vedanã)Sanskrit "Vedanà" due to the "Via" cause is experience. Life (Vedanà) arises due to contact (Phassa). Life is an objective sense of consciousness but without understanding and without envisioning the object. When touching an object, it is aware that the object is hot or cold, hard, soft, etc. but not knowing what it is and not knowing what shape it is. That is Life (Vedanà), ie feeling. Just like Xuc (Phassa) Tho is a primary nature of all minds. In other words, in the categories of the Heart King (Citta), there is the mind of Tho. Life has five: 2. Feeling mentally distressed (Domanassa), like when receiving bad news , or hear violent words, etc. 3. Physical pleasure (Sukha) like when having a good meal, sleeping in a cold room with a soft mattress, etc. 4. Physical pain (Dukkha), lack of comfort, such as a tight seat on an old car, going out in the sun, taking bitter medicine, etc. 5. Feeling of no sign (Upekkhà), not happy, not sad, not pleasure, no pain. Like going to listen to the Fa without caring about the city, so I don't like it and I'm not bothered. We should note that the result of Nirvana is a happiness that has nothing to do with Tho. The Buddha teaches that Nirvana is the supreme happiness of happiness (Sukha) but it is not the enjoyment of pleasure or pleasure. The result of Nirvana is the happiness of liberation from the cycle of suffering. Life (Vedanà) transforms the state of mind. Life is an ability that can support but also can destroy life. Happiness supports, suffering hurts life. So, Tho plays an important role in human life. Being aware of the taste of an object is the effect of Vedanà. The feeling of happiness or pleasure makes us happy.The feeling of suffering makes us hate. Preference or hatred largely depends on the environment and comes to us innocently. For example, lying on the mattress is aware of the comfort and favor of lying down on the mattress.Going outside in the afternoon, we hear hot and hate, uncomfortable. The preference lies in the mattress as well as the hate to go out in the sun depending on the environment and come to us innocently, mechanically, without deduction. However, sometimes a person's will can overwhelm the influence of the outside and decide to be Tho. For example, meeting a hostile person often feels unhappy. But a righteous person, on the contrary, spreads his heart from that enemy and naturally enjoys the feeling of happiness. The ancient Greek philosopher Socrate, forced to drink poison, drained a glass of poison in a fun and happy way to receive death. A Brahmin, one day, cursed at the Buddha even badly. But Buddha was calm. He spread His heart to that person in response to the curses. Although Khantivàti, who was brutally assaulted, still sincerely wished for the evil drunken king to order him to live long and from the evil consequences of that action. In contrast, a fanatical heathen may have hatred thoughts when meeting the Buddha. His feelings at that time were painful even though the environment should have created a sense of happiness, just as a fanatical Buddhist might have similar feelings when meeting the priest of another religion. A very useful food for this person can be harmful to others. Physical pleasure is often loved and loved by the people, but for intellectual hermit, it is only obstacles on the way to collect and willing to refuse the life of prosperity to volunteer to live poorly and solitary.Indeed, the heaven of a class can be hell for another class. We create heaven for ourselves, we create hell for ourselves. And, more or less, Tam himself created everything. THINKING (Sannà)Sannà's Sanskrit language is understood by the two roots of Sam and Na (like the Latin word cognoscere). The characteristic of Sannà is to perceive an object through its own sign. Like when there is a cold and soft feeling, we know that water. The perception of water is perception. It is because of Thought (Sannà) that, through the base and consciousness, we realize an object that we already know. The carpenter wants to create a house to prepare a tree, a tree to make a column, a tree to make a thunderstorm, a tree is a truss, etc., then mark it on those sections. When assembled, he looked at those signs. The recognition of the signs on the logs is Chiang (Sannà). So the idea (Sannà) is perception, that is, the perception of an object like a tree, a house, a table and chair, etc. when the senses are stimulated. To understand the nouns of Sanna (Sannà) more clearly, we try to compare the Sanskrit Sanskrit (Thought), Vinnàna (Thuc) and Pannà (Wisdom) languages. A baby sees a coin. Thanks to the white, the circle and the size of the object, I know it's a coin. But do not know the value of that money. That is Idea (Sannà), only recognizing an object already known. An adult, seeing money, distinguishes it from other people, knows it's a silver coin and knows that with that silver can buy a cake. But I don't know what kind of substance that coin is made of. It is consciousness (Vinnàna). A person who is familiar with chemistry separates the coin, knows the wall of what kind of metal has been used to make that coin and every vessel has its own characteristics, etc. It is Wisdom (Pannà). OF (Sankhàra)Sankhàra is a Sanskrit word with many meanings. In the Second Noble Truth (Paticca Samuppàda) the word Hanh (Sankhàra) is all acts of intention, good and bad thoughts. To refer to what is subject to change, suffering, etc., the word Sankhàra is "illegitimate dharma", which has one or more reasons to facilitate the arising. As one of the five aggregates (Pancà Khanda) Hanh (Sankhàra) is a noun to collect 50 of 52 mental states. The other two centers are Tho and Tuong. FORM (Vinnàna) Formula where the mind is gathered, is the knowledge, after Tho and Tuong. In the Five Aggregates, the scriptures often liken such as the pot to cook rice, Life like rice, Thought as spices like curry, onion as the cook and Thuc like the one who eats.
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Summary, the five elements, Sac, Life, Idea, Action, Consciousness together constitute what is called being. In other words, people constitute the Five Aggregates ie due to the Names and Colors, the spiritual part and the material part. Matter consists of constantly changing abilities and qualities, which cannot exist for the next two moments. The mental part, the mind, is the one-sided consciousness. In addition there is no individual or soul that controls the actions. The mind consists of temporary mental states, birth and destruction, extremely fast. The mind as well as a river originating from the birthplace of a river to the sea, is a dead place, always receiving water flows from the streams of the continent. It should be noted that the mind is not a continuous continuum of separate ideologies unrelated to each other, such as rings of rings in a single strand. Each convolution is always renewed of spiritual life, before destroying, transferring all capacities together with all the impressions that have been received for the triumphant thoughts. Thus, an ideology consists of the potentials of the previous transition and what else. The following thought is not completely different, but not quite the same. Because all impressions are received in a mind that is always renewed and because all the potential of previous thoughts is transferred to the next, from one life to the next, even though matter disbanded, we can explain why people in one lifetime can remember the events that happened in a previous life. If memory is only due to the physical mind, how can one explain that event. Just like electricity, mind is a constructive ability that can also be devastating. Mind is a type of weapon that can be used in good and evil. Only one thought, invisible oil, can save or destroy the world. The mind creates heaven.It is also the mind that creates hell. 3. FRIENDLY FRIENDS What is ego? The friend of the body becomes the enemy, chasing after the criminals symbolizing the so-called ego of beings. So what is ego? What is the being that is "I"? Look at the table with the usual smooth eyes. If you look at the table through the microscope, you no longer see it smooth, but the trees rise up rough and have corners. Now, if I use a powerful microscope to look at the table, I will not see any more trees but under my eyes are rivers, mountains, ditches, valleys, plains etc. All three states of the face The table is real because our eyes are definitely visible. So how do we believe? The same table, for the scientist, is just a combination of atoms, electrons, yang, and death, etc. Estimatedly, we say that the table surface is smooth because of everyone, with the eyes that often notice it. At the same time, the Buddha used common conditioning terms such as people, animals, tables, chairs, etc. in the Vinaya and the Vinaya. But when separating the fragments of human constituents, the Buddha only sees the energies, the innate qualities, the senses, the perception, etc., always changing, as well as the scientist, in the laboratory. The solution no longer sees water as water but only two parts of hydrogen and one part of oxygen (H2O). We perceive things through the five senses and find what the five senses receive. A daily child sees the sun rising in the East and dives to the west, believing that every morning the sun rises and each afternoon dives. If anyone tells the baby that not the sun rises and sets, the moving globe itself circles and circles around the sun, the baby will laugh and not believe. The saint has destroyed all illusions and seen the truth of things. The Buddha taught that separation to the same extreme cannot have a constant immortal ego. Every element of human being is in a state of always changing. "There are no workers but only jobs". No one sees but only sees.Summary of people is just a combination of the five aggregates, life, thought, action, and consciousness. In man there is no limb that can be called a stable ego that exists, without change. At this point the Cartesian philosopher wrote "Cogito, Ergo Sum", I mused, that is, me. The French philosopher bases his logic on "I think" but does not prove that there is "I" to think about. Over 2500 years after the Buddha, philosopher William James also had a view of Buddhism. He advocated "There is no contemplation but only thinking". According to Buddhism the ego or the I is just a combination of always changing elements. Also there is nothing that can be called an eternal soul or an eternal ego. Buddhism does not recognize the mystical causes of an eternal self. At this point we should distinguish the Buddhist rebirth theory from the "reincarnation" theory, which is the escape of a soul to enter another body as well as the one who leaves a ruined old house in a new house. . An eternal soul must of course be immutable. If there is an immortal soul as an essential ego of man then of course that soul does not arise, does not change and does not destroy. In addition, we cannot understand why from the beginning, the souls are different from each other. Observing to the point that the same Buddhist understands cannot conceive of an immutable soul inside a Chu Thien, in a human being or in any animal. The human, animal or Chu Thien figures are just the appearance of the Karma. "Beings" are just a concept and nouns of people, animals, or Chu Thien are just a conditioning. Strictly speaking, beings are just a combination of Lust and Sac. To justify that there is a maximum happy life in a eternal paradise and there are endless extremes in an eternal hell, an immovable soul is absolutely necessary. If there is no eternal soul, what is the sin of the world and what must suffer in hell? The famous scholar, Bertrand Russel wrote: "It is reasonable to say that the old distinction between soul and body has long dissipated like a cloud of smoke because matter has lost its rigid nature and solid, but the soul has also lost part of its divinity, Psychology has just begun to become a science and in the current state of Psychology the trust in an eternal soul cannot be claimed ask science to support, according to the scholar, author of "The Riddle of Universe" ("The Mystery of the Universe") Evidence of Spiritualism advocates that a Creator blows into a human soul eternal (human soul is often considered to be part of a great soul of nature). That is a myth. "The Evidence of the Universe argues that it is necessary to have an eternal dogma to create a conditioned world in a moral spiritual order. "Evidence of the Gathering of Conspiracy advocates that due to the constant progress of mankind to improve one's destiny, the weaknesses of the soul must be improved forever in life and after life. It is a misunderstanding. Mistake of Anthropomorphisme (Anthropomorphisme) assumes that all living beings have the same actions and thoughts as humans. "According to dialectical Ethics, the shortcomings and ambitions that are not satisfied in life must be supplement and compensate fairly and permanently after life. It is just a passionate wish. "The Argument of Humanism holds that trust in the immortal character of the soul as well as trust in a Creator is an inherent truth in all humanity. It is obviously a mistake. " The dialectic version of the Epistemology advocates that the soul was an invisible and indivisible entity that could not be related to death by death. This is based on the misconception of the psychic phenomenon, a vision of the Divine Essence. "All of these dialectics as well as all similar hypotheses about the ego have been in danger for ten years and have been criticized and rejected completely by science." Another scientist, Mr. Hume, after processing the search for an immortal soul written in the book "Religion and Science" as follows: "There are several philosophers who imagine that in each convolution. Our thoughts are intimately aware of the so-called Ta and we feel that "I" are real and truly existent, these philosophers, in addition to the obviousness of every argument, also assert that the I completely unaltered and indivisible. "As for my part, when intimately entering into what I call" I ", I always encounter a special feeling like hot or cold, bright or dark. love or hate, happy or sad, bright or dark, loving or hate, happy or sad. I have never caught the "I" On the soul issue, Professor William James wrote in "Principles of Psychology" "... The Ta (used as a quorum, complément) is a combination. Because of the structural experience with objects that have been objectively known, so what I (using as a sujet master) knows that things cannot be a combination, I cannot be used in goals. Psychologically and see it as an unmodified metaphysical entity, an immortal eternal soul, Just as it cannot be viewed as a principle, an ego is transcendent beyond time. "It is just a thought of transforming each convolution. No thought is similar to the previous thought, but always responds to the previous thought to join. combine into a separate thought ". More than two thousand and five hundred years ago Gotama Buddha once explained these things when he traveled in the Ganges basin (gange). Buddhism teaches a Psychology in which there is no spirituality. Buddhism explains that man is created by the name (Nàma) and the rupa (Rūpa) and that these two parts are in a state that always changes as a stream of an unconscious school. In order for people to be easily understood, sometimes the Buddha calls the whole process of these physical mental phenomena, the Ta (Atta) because it is a commonly-estimated noun. In fact, in the transformation of nama and rupa there is only the process which is homogeneous (not changing) without a homogeneous object (there is no permanent constants).
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Psychologically, anatta (Anatta) is a truth. From a theoretical standpoint, it is an important benefit. How many sins have caused just because I accept ego. I always say that this is I "My" and take advantage of all my energy and time to serve the "I". Whichever is right with it, then I love it, which is greed (Lobha). Any object or thing that is against us is disgruntled, ie, Dosa. Join the courtyard because it is covered by Si (Moha) layer like a cloud. We realize virtual is real, accept that we are fanciful and always transforming is a permanent entity. According to Buddhism, Tham, San, Si is the source of all sin. The Abhidharma teaches that evil deeds are actions that are caused by akusala cittas (Akusala citta). And akusala cittas are the types of cittas which originate from Tham (Lobha), Virtue (Dosa) and Si (Moha). So Buddhists must always fight to kill the "I" the ego. " That end will bring you Happiness and Happiness. "What is not of you? " Color, Life, Idea, Action, Formula are not yours. "Let go of the Sac, Life, Thought, Action, consciousness " That is an abolition that will make you Happy and Happy " - Tap A Ham, XXII, 33 The base is the label, ear, billion, damage, body, mind. It should be understood that the label, the ear, the bill, the damage, etc. here does not mean that the eyes or the nostrils of the skin are flesh and so on. in the eyes. Nhi, billion, damage, body, mind as well. The meaning here means the place of thought. [twelfth] All of them are strong in sex (Kàmaloka) have all the roots, except for those who are mute, deaf, blind from their mother's womb. According to the Abhidharma, beings in the rupa (Rùpaloka) do not have the body, the base and the body. This means that they also have a nose, tongue and body but are unable to smell, taste and touch because they, on a high level, have eradicated all attachment in sex (Kāaraga). However, they still have the eye-base and the ear-base to use in good deeds. Beings in formlessness, because there are no rupas, there is no rupa. Due to their will and the power of Zen, their minds do not need to rely on any kind of identity to survive. Six bandits ran into the village to catch the criminal named Luc Tran. The continent is always invaded and attracted by the ceiling. The ceiling is Sac, Thinh, Huong, Vi, Xuc, French. The rupa (the rupa) is the object of seeing, seeing, something that is visible to the eyes. In other words, the color is the place of refuge, the scope, the colored area, the embodiment of color. Thinh (Sadda), sound, or noise, arises due to the friction of the earth element in matter. Incense (Gandha) and Vi (Rasa) arise due to all four elements of matter (Four Great Elements). Exposed (Phottobbàrammana) is tangible, is the object of the body. It should be noted that contact (phottabbàrammana) is not just touch (contact). In matter, the three elements of Earth, Fire, and Wind can be touched. The Five Persons did not receive the Water element. Dharma (Dhammàrammana) is all the objects of the mind. Dhamma can be physical or mental phenomena. The first bandit is Sac. The Buddha taught that there is nothing in the world to make a man's mind vibrate with the shape of a woman. And there is nothing to make a woman's mind vibrate with the shape of a man. It is very difficult to control and finish the eye-base because so many beautiful images of externalities are always available to make us flutter. Human history has shown that how many things have collapsed and how much industry has been ruined just because of beauty. The scriptures have recorded the legend of a Bodhisattva who obtained many spiritual powers, just because he could not control himself, let his mind vibrate in the form of a woman, but how much merit of cultivation must be consumed like a bubble. The story is as follows: Because of that, the Buddha always advised the believers to always be careful of each and every one in controlling their eyes, like the guard who kept every second of the moment watching the enemy. A peaking moment can be very damaging. Therefore, who are teachers and parents, who are responsible for teaching children, must pay great attention to the issue of men and women and always prevent the consequences of the closeness between the two sides, the faithful Buddhists also Be careful to control all the Craving arises due to the eye. However, the Buddha never intentionally advised all of us to reject all material pleasures to go to the forest to seek spiritual retreat. We do not seek to alienate the material happiness, but are temporary but not slaves for the body. I feel happy when a longing is satisfied. But the nature of beings is never known enough. Being satisfied with one thing is desiring another, never completely satisfied. So we need to try to keep our mind clean and carefully end our desire. A story says that a nun is meditating in the forest. A man passed by, seeing the nun falling in love, and flirtatiously enticing, she asked, "Why do you love me?" - "Because nuns have very beautiful eyes". The man answered. The nun then reached out and hooked her eyes out, put it in her palm, handed it to the man and said, "This is my eye, do you still feel beautiful?" To reduce the stickiness of the shape, we should recite the defilements of the body as a very effective method.Visualize that the body is composed of a skeleton, many external muscles, all wrapped in a thin skin. It is not worth giving you any affection. At the time of the Buddha, many monks had attained Arhats by meditating with this subject. One day, the Bhikkhu went to the side while contemplating the subject of the bone. A woman who is angry with her husband in the opposite direction, meets the Bhikkhu and laughs. A short while later her husband ran to find her, saw the Bhikkhu go to the side, then stopped politely to ask if he saw a woman walking on this road. The Bhikkhu Bhikkhu replied nonchalantly: "It is not clear whether a woman or a man, a poor man, only sees a pile of bones has passed". The bhikkhu answers so because while visualizing the subject of the bone, the eyes just see the teeth, the impression of the whole skeleton of the woman arising in the conscious eye immediately. The eyes are shaken because of the color, the ears are affected by the sound, the nose is stimulated because of the taste and tongue for taste. At this point we should also be very careful because the sweet smell of poisonous substances such as spirits, opium, etc. A few sips of alcohol are not a felony, but it is a small start to bring us to the habit of a little bit of moderation and finally spoiled for the team. A parable tells the following: One guy, after eating successfully, from far away to his hometown, passing by a certain city, listening to a rumor with a very beautiful temple, inside there were great musicals. He fumbled to find and come in. At one door, people told him that if he wanted to enter, he only had to kill an existing animal. He thought to himself: "It is very interesting to watch the palace and listen to music, but you have to kill a life to buy it when you don't have it." He went to another door and was told that he wanted to go and steal. He refused. Through the third door, people forced him to do sexual misconduct, the fourth door had to lie. He also refused. The fifth door, smaller than the other doors, is known to want to drink alcohol. He refused. But the doorman who insisted on drinking some alcohol did not hurt, but seeing the palace and listening to music was very interesting and invited him to taste a drop. He thought to himself: "Drinking alcohol is a bad habit, but it is not a big mistake to taste a thought. It is a big mistake. Let's try and taste it a bit." He agreed to taste it. When he found it delicious and unharmed, he closed it in one go, then took another sip. Deliciously, he drank a bit too much, and at that time, losing his temper, being too unkind, unable to control himself, he enthusiastically made bad things that he had courageously determined from deny. He made many mistakes just because he looked down on a drop of wine. He agreed to taste it. When he found it delicious and unharmed, he closed it in one go, then took another sip. Deliciously, he drank a bit too much, and at that time, losing his temper, being too unkind, unable to control himself, he enthusiastically made bad things that he had courageously determined from deny. He made many mistakes just because he looked down on a drop of wine. He agreed to taste it. When he found it delicious and unharmed, he closed it in one gulp, then took another sip. Deliciously, he drank a bit too much, and at that time, losing his temper, being too unkind, unable to control himself, he enthusiastically made bad things that he had courageously determined from deny. He made many mistakes just because he looked down on a drop of wine. Our body is also a bridge to allow the outside world to penetrate and make us fall in love and fall. Tam is also affected by evil thoughts. 5. THE FOUR FLOWERS FLOWERS The beings are attracted to four powerful (Ogh) and flooding currents into a great vortex, extremely dangerous, overflowing with three worlds of four species. Those four streams are: Kàma), - Behold the life (Bhàva), - (Ditthi), and - Ignorance (Avijja). The first floodwaters is Tham Duc (Kàma), The delight, the desire, the attachment, the clinging to the five sensual senses. The above mentioned the danger of ease of travel to make the ceiling attractive. In the sutra (Potaliya Sutta, M. 54) The Buddha compared his lust with: 1. A dry bone, without a trace of flesh, with no blood left to the hungry dog. The dog is bony and still hungry. At the same time, beings are clinging to sensuality but not satisfied. 2. A piece of meat that birds like vultures, crows, and dogs bite each other to eat. If a child is able to take it and take it for himself, the other birds fly back and operate while kicking, not dying, they will also suffer. Greed also brings beings into such frivolous fraternal competition. 3. A torch burns above the wind. If you are not careful to run away, you will be burned to burn the skin. It seems like that, craving burns those who do not contemplate, cautiously run away, and close their eyes to material pleasures with the belief that it will bring light and happiness. 4. A burning coal pit, and sentient beings like the other, dragged by the others. If you do not quickly run away from those fierce people, you will be pushed into the fire pit. Sexuality is like a giant fire pool (Mahàbhitàba) and victims are attracted to the ceiling. Lust takes sentient beings to rebirth in the scene of suffering. 5. A beautiful dream. Dreaming of a beautiful scenery. Gentle refreshment. But when I woke up, the beauty was over. In the same way, craving is a brief illusion (Ittarapaccupathana), not unlike a dream. When the dream awakens, returning to reality, with daily worries and afflictions, the victim takes frustration and suffering. 6. A borrowed item that the hermit proudly boasted to his neighbors. When the ball is reclaimed, the neighbor only considers him a jacket. Sexual desire is a desire for temporary, fanciful pleasures. 7. A fruit. The other guy craved, climbed the tree to the left. Another person, who also wanted that fruit without climbing, was jealous, felled the tree, if he did not quickly slip down, he climbed the tree and fell, not breaking his leg, he also suffered injuries. The person who has the greed for greed and closes his eyes following the sensual sensuality of the five ceiling also breaks his leg and the injury can be physical and mental injuries. The second flood is the attachment, clinging to life (Bhavana). Bhavana itself facilitates rebirth. Bhàva is a dangerous flood of water that draws sentient beings forever into a recurring cycle. Ants (Ditthi) is the third floodwaters. Sanskrit (Ditthi) because the cause "dis" means seeing, seeing. Ditthi is opinion, trust, opinion, etc. Sammà Ditthi is righteous. Miccha Ditthi is wrong view. Ditthi alone means dignity. The wrong view (Ditthi) is not synonymous with S, (Moha). Si (Moha) is like a cloud of cloud cover, not letting the mind see things. The wrong view (Ditthi) is a clear point of view. The wrong view consists of two stages: wrong observation and understanding from the wrong point of view. People with deviant opinions think: "The reality must be like this, this is true, all are wrong". Deviant ants are paradoxical with wisdom. Wisdom considers the true form of things. Ta dismisses the truth and accepts a false view. The wrong person understands that this is "I". This is "My" and so many mistakes arise. There are ten wrong views: 1. Believe that there is no such thing as a "bowl" (dinnan) (this sentence means that to make the monks not give us any benefit). 2. Believe that there is no such thing as "offering" (ittham), or 3. Believing there is no such thing as "offering" (butane). (These two sentences mean offerings to the Buddha and the monks, almsgiving and offering things to those who need them do not bring us any benefits).4. Believe that there is no cause and effect. The act of good or evil does not cause any consequences. 5. Believe that there is no such thing as "this world", or 6. Believe there is no such thing as "The Next World". (Those born here do not accept past lives and those who live here do not accept a future life).7. Believe there is no "mother" or good 8. Believe that there is no "Father". (These two sentences imply that the treatment of parents is ineffective.)9. Believing that there are no beings to die and be reborn (Opapātika). 10. Believing that there are no monks who have shunned the prosperity of the city to find a solitary place to meditate and those who are intellectuals, noble virtues, dignified virtues have attained results (referring to the Buddhas and Arhats). The fourth floodwaters are Ignorance (Avijja) without understanding. Ignorance is not understanding the Four Noble Truths. Ignorance leads beings forever in samsara. 6. BEHAVIOR - BIBLEThe raft represents the Noble Eightfold Path, the only path that leads them to Nirvana, the goal of salvation for Buddhists. Eightfold Path is: Right Understanding (Sammà Ditthi), Right Thought (Sammā Sankappa). Right Speech (Sammà Vacca), Right Career (Sammà Kammanta), Right Chief (Sammà Ajiva), Righteous News (Sammà Vàyàma), Right Mindfulness (Sammà Sati) and Right Concentration (Sammà Samàdhi). In these eight elements Right Understanding and Right Thought belong to Wisdom; Right Speech, Right Career and Righteousness of the World; The Chief Justice of Righteous Thoughts, Righteous Thoughts and Right Concentration belong to the Concentration. Right Action Right Livelihood Chanh Niem Dinh Chinh Right Thought One day, the Buddha taught the Bhikkhu as follows: "O bhikkhus, for example, there is a person walking on the road, seeing a large river in front of him. This side is terribly dangerous and the other side is safe and not dangerous. Looking around He could not find a boat or a bridge to get to the other side of the shore, he thought: "This is a large river. This side is frighteningly dangerous.The other shore is safe and not dangerous. There is no boat or bridge to go to the river. Why don't we look for wipes, reeds, trees, branches, leaves to make a raft? ”Thinking so, he gathered up, reed, tree, branch, leaves, formed a raft. He used both his hands and feet, tried his best to swim, crossing the river to the other side, and when he came to safety, he thought: "This raft is very useful. Thanks to it, we cross the vast river. So, - White Buddha, no. - So how do you do with the raft? And the Buddha continued: "O bhikkhus, when they cross the vast river and step on the other shore, the people who go to the road think:" This raft is really useful. Thanks to it and thanks to the effort of using both hands and feet to swim, we crossed the river and came to the shore safely. Now we drag it to the shore and leave it or let it float along the water, and I leisurely go wherever you want. Should this be? "Is this the Bhikkhu, the pedestrians should act like that? The same way, the teachings of Tathagata as well as the raft: Its purpose is to get us across the river and not to cling to it. "
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Eightfold Path (Magga Ariya Sacca) is only the means to Nirvana. All smuggled dharmas are NORMAL, NUTY, ANYTHING. People are so aware and will be bored with the Five Aggregates. That is the Pure Land. - (Dhammapada) Dāna for compassion ... For those in need with mercy ... It is a precious, noble seed above all that splendor and supreme . With sincere hearts, offering to the master teacher, mother and father, to the level of benefactors and intellectuals ... is even more noble. Let go to sow good conditions, spread the truth and open the way to Gender, Dinh and Tue. That is noble alms!
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Happy instead of Christmas Buddhas!
Happiness replaces the Dharma of high clarity! Happy instead of the Venerable Sangha! Happiness for the Four Practitioners! - (Dhammapada).END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.27/12/2018.  |
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