It sounds like this:
The Buddha dwells in the forest of Crown Prince Ky-da, a lonely garden, belonging to the Xa-defenses. Then Venerable Xa-profit-waving said:
-Sometimes the Bhikkhu-stilts listen to the Dharma talk, but the first part, the middle part and the second part are nice, intellectual, skilful, full of serenity from the beginning to the end, speaking for spiritual practitioners to listen, week self from one dharma increases to ten. You should be mindful and mindful.
Listening to Venerable Xa-profit-waving said so, the Bhikkhu-stilts were directed to Venerable Sir:
–Please want to hear.
The venerable Sāriputta said:
–At the moment I will say sequentially increased from one method to ten, all gathered into one. Austerities, from here all suffering suffering is far removed, destroyed:
- A first method is that the practitioner completes the unconditioned dharma, just hold on to the practice.
- A second method is thinking, not leaving the body.
- A third method is the need to know the gross and sacrifices of the world.
- A fourth method is to give up arrogance.
- A fifth method is to pay attention to a custom (for yourself).
- A sixth dharma is according to many dharmas (for oneself).
- A seventh method is unpleasant sensation, should not suspend concentration.
–An eighth method is the achievement of making the mind suspend.
- A ninth method is to know that all humans rely on food.
- A tenth method should be realized, causing the mind to stop suspecting.
That is the ten dharma of austerities, no contrary, no different, carefully considered, not deluded, not crazy, is like a person holding the lamp of wisdom, arbitrary observation.
–The first two dharma s are practitioners who have come to nothingness, so they have self-awareness.
–The second method is to increase the practice of only the "contemplation".
–The third duality is to know name and self.
–The fourth of the two dharmas is to abandon the si and the craving of the world.
- The fifth method is to give up shameless and shameless.
–The sixth law is difficult to determine two things: should not and should be.
- The seventh dharma is one should know - should not know so.
–The eighth dharma is the expectation to stop being — no longer born.
–The ninth dharma is to know what causes human beings to suffer in the world, also to know what causes and conditions are beyond the world.
- The two tenth method is to attain wisdom by itself and also be liberated.
It is the twenty-one dharma of austerities, not contrary, no other, there is attained, not deluded, not crazy, as the person holding the lamp arbitrary observation.
–The first three are the cultivators to nothingness, in everything
The work is intellectual, also like listening to the law, should also understand the basics.
–The second method is to think: still chant sex; is determined to no longer have sex, only mindfulness; nor sex, nor reciting.
–Third of the third method is to know the Land of Lust, the Land of Lust and the Land of Formlessness.
–The third method is to abandon craving in the realms of education, the realms and the realms of formlessness.
–Three fifth method is to let go of three evil: evil about desire, evil about anger and ignorance.
–The third dharma is growth, there is no desire to be root; no anger as the root; There is no foolishness as the root.
–The seventh dharma is hard to perceive: the general is planning; administrative officers when finished; the executive at the start.
–The eighth method is to do three directions: no, no prayer and no idea.
–Three of the ninth method is to know the three senses (system): pleasant feeling, unpleasant feeling, neither unpleasant nor unpleasant.
- Three tenth measures are: self-realized wisdom; no longer have to study; inherent from time to time also often in life; There is nothing to give up.
Those are the thirty dharma measures of austerities, not contrary, no different, scrutinized, not deluded, not crazy, like a person holding an intellectual light, at their own will.
–First dharma is a practitioner who attains to nothingness and remains within the sky of his: in the divided land; rely on the wise; self-righteous desires; previous life has a duty.
–The second fourfold is growth in practicing the four ends of the mind: self-discipline; review outside the body does not leave the mind; know the entanglement of the mind away from the mind of delusion in the mundane world. The salary system (longevity) of the mind as well as the dharma considers the body.
–The third method is to know about four ways of eating: real food, real food, real thoughts and real food.
–The fourth method is to eliminate four diseases: the disease of desire, the disease of good intentions, the voluntary forbidden disease and the sensation of illness in the body.
- The fourth method is to know clearly four things: mistakes of gender, errors of good intent, mistakes of action, mistakes of creating karma.
–The fourth dharma is the four attainments of growth:
achievements in gender, achievements in the right mind, achievements in action, achievements in good karma.
–The fourth four dharma is knowing the four Noble Truths: Suffering, Suffering, and Emptiness (killing), and taking the Suffering of Suffering (Noble Truth).
–The eighth dharma is the four kinds of wisdom: the wisdom of dukkha; intelligence about practice; wisdom about the end (kill) and the wisdom about virtue.
–Four ninth method is to know the four generals: know little; know a lot, don't know the quantity because there is no room; don't use knowledge much; Knowing no number because knowing no place, should not use the position to know.
–Four tenth measures are self-evident: one should know the dharmakaya; should know your own mind; should know the legal label; should know the wisdom.
It is the forty dharma of austerities, not contrary, no different, competent review, not crazy delusion, as the person who holds the lights, arbitrary observation.
–First year law is that the practitioner reaches vi there are five ways to stop tam y. What is the year?
1. A disciple who studies the religion has a basic and firm belief, and nobody can destroy it.
2. Patience is a Sage, or Heaven, or Ma, or Brahma, as well as in the world without any act of concealment, body and mind upright, placed in relation to the guidance of the wisdom that practices.
3. The body is less sick and peaceful like keeping the belly to go. Body is not too cold, too hot, no anger. That is why it is reassuring to eat and digest, making the body peaceful, harmonious and arising austerities diligently.
4. Having interest in using diligence as a means, making sure that the dharma is good, and that the mind does not give up the means, bringing the whole mind power, giving all diligence, not stopping halfway to stop, it is necessary to have results to lead a religious life.
5. The austerities from that birth intellectual property, kill the new accept. Need weak is not discouraged practice, go straight to the elimination of suffering. This is how to stop thinking.
–The second year of dharma is to increase the merit of monks and nuns:
1. The disciple who practices himself holds joy, like soaking in cool water all over the body, making the whole body happy, from which he keeps joy. For example, when a wise person bathes, there is an intellectual disciple who takes care of bathing and bringing containers, or sinks, or rinsing, washing with clean water, using clean water to wash the dirty sandy place, in addition to dirt. also melted, because this new water is not dirty. The religious person is the same, keeping oneself friendly, being happy, cool, harmonious, close to each other, related to himself, from which he keeps himself happy. This is one of the five things that the first disciple must practice.
2. There are also disciples who practice, the body has been determined to be born happy, like a whole body bath, so throughout the body there is no place that is not due to happiness. For example, coming back to the source of the pond, neither coming from above, nor from the East, nor from the South, nor from the West, nor from the North, just from the cool spring all over. full; Because the spring watered from the clear water, the cool water was nowhere to flow. The disciple learns austerities as well, so the body should be happy to be happy to water the whole body, where the whole body is watered, from which happiness is born. This is the second of the fifth year in which the disciple who studies must practice.
3. There are also disciples who practice, the body is no longer immersed in the joy of craving should not involve urging each other, can make the whole body not happy. For example, lotuses live in water and grow in water, to their roots, branches and leaves all from cool water soaked throughout. Disciples of religious body, too, do not like craving should body like watered soaked cool, since then there is no pleasure. This is the third of the fifth year in which a disciple must study.
4. There are also disciples who practice, from this body, which purifies the mind and subtracts the sensations of the body, which become virtuous, in which the body does not come from the mind, and ceases to be. For example, there are four lineages, as well as descendants of the four clans using white silk, eight, nine cadres covered on the body from head to toe, everywhere covered with clean white silk. Thus the disciple of religious practice has to practice this body to be purified and eradicate mind, throughout the body there is nowhere to be covered by purity, mind (delusion) has been eradicated. This is the fourth in the fifth year that the disciple learns to practice.
5. There are also disciples who practice, clearly observing the sensations of the body, and are very keen on the concept, the wall of accommodation, the wall of senses. For example, people standing in contemplation of sitting and lying down. The disciple learns to practice the same way, knows the general form of sensation, must be mindful of sensation, because of the sensuality, the awareness of the mind, the awareness of things, and the awareness of the mind about feeling. This is the fifth in the fifth year, the disciple must learn to practice.
–The third dharma is knowing five categories:
1. Kind of feeling about materiality.
2. Kind of feeling about the system (feeling).
3. Kind of feeling feeling.
4. Kind of feeling about onions.
5. Kind of feeling about consciousness.
–The fourth solution is to remove the five obscurations
1. Preventing because of craving.
2. Preventing because of anger.
3. Prevent from sleeping.
4. Preventing because of fun.
5. Prevent because of regret and doubt.
–The fifth year dharma is to reduce the five closed minds.
1. If there are cultivators who don't believe in the religion.
2. Comfort does not know modest.
3. No one can be better, so do not accept, such a mind definitely close tightly not discharge.
4. Refusing to listen to moral teachings.
5. Just as there are cultivators who are praised in the name of literature, who are wise and co-learners, they bring evil words to mean to cockroach, harass, insult, if there is a famous writer in the religion, intellectuals, fellow learners, bringing evil words to intentionally divorce, harass, insult (is the mind closed).
As such, these are the five closed minds that have not yet discharge.
- The sixth year is to increase the growth of virtue, which is the five faculties: faith-base, effort-base, mind-consciousness, concentration and insight.
- The seventh year is the difficulty of feeling, the five legal actions to get out of craving are: If the disciple has matured in the path of cultivation, not thinking about craving, not being entangled with thoughts of sex, then not should have the thought "Do not stop craving, the mind cannot overcome desire" but stop evil intentions not to arise, not use them anymore, to give up bad thoughts and not to use evil. For example: a chicken with beautiful feathers, full of energy, met fire immediately backed away, showing an attitude that could not be reached. The disciple saw the same path, if the practitioner mastered the idea of not chanting craving, then he did not use craving, nor did he have craving, thought not to fall into craving, had instant thoughts, stopped. the idea immediately stopped so there was no more arising. From now, The idea of a new path and the desire to practice arising, that idea is firm, conscious or unconscious, is clear, because evil does not arise, there is no need to prevent it. , no place to use, but peace of mind, because the mind has austerities and maturity. If it is due to the karmic affinity and attachment, it becomes a virtual brain, melancholy, thinking that we must follow exactly as explained above, we should not sink before we will be separated, because this predestination will no longer be run according to the sensation of desire.
Thus, the austerities from the place where exercise take part in degrees of escape, although there is anger without anger, there is aggression without being very aggressive, seeing colors without craving. If the disciple who studies the dharma firmly grasps the idea of no longer coming back to think of his body, has grasped the idea of not thinking about his body, he does not desire the body, he does not want the body, he does not dwell on the body, the mind will not fall into love sex, bad intentions do not arise. For example, a chicken with beautiful feathers, good health, see fire immediately retreated, showing an attitude that could not be reached. The practitioner is likewise, firmly aware that he no longer thinks of the body, the mind has not thought about the body, the mind has not overcome the mind, the mind has stopped, the malice does not arise, the self-preservation a lifetime to end evil, not evil thoughts.
If the predestined condition is born from the body of compassion, suffering from compassion, because of the predestined condition, the condition of birth and suffering has been overcome, from here on, there is a clear understanding, stopping attachment not to be free, nor from that predestined condition receive. The disciple learned the way like that, from this body that was released.
–The eighth year dharma is to cause birth and initiation, which are the five types of wisdom due to birth:
1. People who have morality, do not accept before, do not follow the attachment before then the first wisdom inside self-born.
2. The type of meditation ordinary people cannot reach, only the wise can achieve it. This is the second type of insight from within.
3. The one-pointedness of mind that attains the compliment is virtuous. Thus is the third type of wisdom from within.
4. The type of meditation that realizes itself at peace and sensation is also very good, so is the fourth type of wisdom from within.
5. This type of meditation that can sit, stand free, so is the fifth kind of insight from within.
–First year law is to know the five solutions for liberation:
1. If the cultivator hears respectful levels of chanting, or listening to the wise, or with the same classmate who hears and hears such sutras, they immediately know the meaning and practice, and the dharma will be clear immediately. meaning, has clearly understood immediately received, received immediate wedding Festival, wedding Festival happy body, have peace of mind should be intended, intended to know and see as real, saw as real instant discharge used, gave up not in use should not accept, did not accept such attachments should be freed. This is the first liberation of austerities.
2. The austerities have been settled but the mind is not righteous, the mind but not the intention, the intention but not yet removed from the constraints from within, removed from the internal constraints but has not reached the limit , has come to the micro, but then did not hear the Buddha's teaching, nor did he know who co-learners say the sutras, just according to where they were heard, received the recitation immediately. This is the second liberation of austerities.
3. Or at that time, the Buddha was not allowed to hear the sutta and the wise man said the sutta, just as the dharma had heard, according to the dharma that had been received and taught sufficiently for the new one to learn. This is the third liberation of austerities.
4. Or, at that time, the Buddha could not listen to the Sutta, the learner was just like the dharma had heard, as the dharma had lived, and sat alone to think, so as the dharma had heard, as the dharma had lived and recited it in full. Where should understand as France understands. This is the fourth liberation of practitioners.
5. Either then, it is not like dharma but listening, not like dharma, feeling, nor thinking, only from practice, achieving a mastery of maturity, feeling of maturity and recitation of maturity. After practicing, you will be able to recognize the general state of maturity, the sensation of maturity, the thought of maturity and the practice of maturity, immediately following the Dharma, immediately enlightening the corresponding Dharma truth as soon as possible, immediately enlightening the Dharmas as real. When the enlightenment of the corresponding dharma truths, enlightenment of the real dhammas, the dhammas that can be born arises love. Love has given birth happily; the body knows how to be happy, when it is peaceful then the mind immediately, as there is already known, the penitent; having repented of it, there is no desire, no desire is liberated.
If austerities have such virtue, can practice like that, the mind has not stopped immediately, the intention has not been determined immediately, the internal constraints have not yet ceased completely, have not passed the world to the infinite realm immediately. Beyond the world, we have come to Nirvana.
- The tenth year of dharma is knowing to be self-aware:
1. Don't learn about warmth.
2. Don't learn about gender.
3. Not learning about concentration.
4. Not learning about wisdom.
5. Don't learn beyond worldly liberation.
That is the fifty measures of cultivators, no contrary, no other, judging, not deluded, not crazy, as the person holding the lamp of wisdom, arbitrary observation.
–The first dharma practice of austerities has come to nothing, no longer heavy on attachment. The dhammas are:
1. The body stops being stopped thanks to the intellect of Buddha and his fellow students, this is no longer heavy on clinging.
2. The dharma word is loved, respected, very satisfied because it was loved and respected in every action, so that the meeting has no litigation, dedicated to practicing meditation to achieve french rings.
3. The verbal, verbal mind has the virtue not to violate, not misrepresent, do not delay, do not hide and make no mistake that the student should practice fully. "They practice the precept like that, we also observe the precepts", should compare with the wise and the fellow.
4. People who need guidance need to be bored, they need to be determined to practice to eliminate suffering. "They are like that, we are the same", should compare with the wise, the fellow. This dharma is no longer heavy on grasping.
5. If we have the legal benefits should guide our fellow practitioners to practice, to follow that method. All attainment is dependent on the ability within. Such benefits should be shared with fellow students, not hidden. This dharma is no longer heavy on grasping.
6. Loving words should be respected and satisfied; have been cherished, respected, been satisfied, have been together in a monastic practice in one place, not litigation, a meditation practice, reaching the Dharma.
–The second dharma is the six peaceful ways to uphold the monk: the seeing of the color is neither happy nor bored, just observing the action of the mind, knowing if there is righteousness. Ears, nose, tongue, body and mind, the way of observing is also unhappy, nor angry, just contemplating the mind, not delusion.
–The third dharma is to know the six ways back inside; eyes look inwards, ears, nose, tongue, body and thoughts back inward.
–The fourth dharma is to abandon the six craving: the eyes follow craving; ears, nose, tongue, body and mind according to desire.
–The fifth dharma is to eliminate six disrespectful things:
1. No respect for Buddha.
2. No respect for the French.
3. No respect for fellow students.
4. Not respectful.
5. Do not give up the evil password.
6. Don't leave evil knowledge.
–The sixth secret is to grow the six reverence:
1. Revered Buddha.
2. Revered to France.
3. Revered fellow learners.
4. Be respectful.
5. Increase in nice speech.
6. Nearly good knowledge.
–The seventh dharma is hard to accept the six actions that transcend the world:
1. If someone says, "I have been given the same idea, my mind has calmed, I have practiced effectively but my anger has not been solved yet," I should answer: "Don't say that. Why? Because it is not right, the mind is equal, calm, has practiced, then why there is anger? That is not true. Why? Has reached the center of equality, calmness is because all of the anger has been eradicated. "
2. If a practitioner says, "I have kindness and concentration, have practiced and have had results, only intend to kill and cannot deduct", then I should answer: "That is not true. Why? There is compassion and intention, practice and results, so why kill? That is not true. Why? There is already kindness and concentration that cannot mean killing. ”
3. If a practitioner says, "We have the mind of joy, equality, calm intention, practice and results, only the idea is not possible," then we should answer: "Don't say so! Why? Because it is not right, there is equality and concentration, practice has increased and results, why not? That is not true. Why? The mind, the equal idea is minus, can not help but to be. "
4. If a practitioner says, "We have the mind of contemplation, we have practiced."
and as a result, only craving and hatred are not deducted, "should respond:" Don't say that! Why? The mind has attained only and the shop has no craving and hatred ”.
5. If there are austerities saying: "I do not have doubts, just because the mind does not follow", should answer: "Do not say so! Why? Understanding what is essential, the mind is no longer in doubt. ”
6. If a practitioner says, "My mind has completely calmed down, but with regard to the passing of still using awareness to perceive", then it is advisable to answer: "It is not advisable to say so because that is not true. , it should not have that idea. Having been determined, there is no longer the notion that is sufficient. A spiritual practitioner also perceives that perception is not true. Why? The person whose mind has been liberated does not pray to remember.
–The eighth dharma is that there should be six thoughts:
1. Reciting Buddha's name.
2. Reciting the Dharma.
3. Reciting the fellow monks.
4. Mindfulness of precepts.
5. Reciting.
6. Mindfulness of heaven.
–The Ninth Method is to know six things you don't measure:
1. See that there is no measurement.
2. Listen without measurement.
3. For profit there is no measurement.
4. Gender without measurement.
5. In the case of no measurement.
6. The concept of no measurement.
–The tenth law is self-knowing, and there are six things:
1. Kabbalah.
2. Hear it all.
3. Know the other person's mind.
4. Know where birth capital comes from.
5. Know where you will be born.
6. Know about the ties that are all clean.
This is the sixty dharma of austerities, no contrary, no
other, judging, not deluded, not crazy, like the person holding the lamp, arbitrary observation.
- The first seven measures are spiritual practitioners who want to reach Nirvana.
1. Having faith is precious.
2. Precepts are precious.
3. Know your tiger is precious.
4. Being shy with people is precious.
5. Listening is precious.
6. Knowing almsgiving is precious.
7. Having wisdom is precious.
- The second method is to practice the seven senses:
1. Mindfulness of feeling.
2. Distinguish the sense of mind (Dharma).
3. Diligent perception.
4. Sensory perception (Hy).
5. Ỷ sense of mind (Contempt).
6. Definition of mind.
7. Protective sense (Discharge).
–The third method is to know seven species:
1. Cannot be classified.
2. Species of animals.
3. Peta.
4. Human
5. Heavenly species.
6. Metabolic species.
7. Intermediate species.
- The fourth method is to abandon the seven ties:
1. Bound due to craving.
2. Bound due to unsuitable.
3. Bound due to preference.
4. Bound due to arrogance.
5. Bound due to wrong views.
6. Bound due to ignorance.
7. Tied up by doubt.
–The fifth method is that one can eliminate the evil people in the seven dharmas:
1. No faith.
2. Ashamed of me.
3. Not shy with people.
4. No handyman.
5. Unintentional or forgetting.
6. The intention is not provincial.
7. No brainer.
- The sixth method is increased wisdom. The seven measures of the wise are:
1. Have faith.
2. Tiger to me.
3. Be shy with people.
4. Diligently launch.
5. Know how to keep your mind.
6. There is meditation.
7. Has wisdom.
–The seventh method is difficult to identify the seven places to rely on:
1. Having the body but different body, different appearance, such as in mankind or in heaven, is the first place where the consciousness relies.
2. There are colors, there are many bodies that have only one idea, such as the devas in the Brahma realm at birth, which is the second place of refuge.
3. In Lust realm, a body of a thought, like the sky of the Self dazzlingly shining, is the third place of refuge.
4. Realms have no identity, where the austerities all Prime Minister has died, countless conceptual yard has stopped, such as heaven called No Origin. This is the fourth place to rely on.
5. The realm has no rupa, where a practitioner from No Country is beyond the Consciousness, tranquility is not limited, just like the heaven is called Conquering. This is the fifth place to rely on.
6. …
7. The world does not rely on the colors, the place where the austerities don't have thought
nor do not think, as heaven is called Phi thought. This is the seventh place of refuge.
–The eighth method is the seven dharma practices that cause concentration
Italy:
1. See righteousness.
2. Remember to think straight. 3. Speak frankly.
4. The upright method.
5. Create upright karma.
6. The vehicle is upright.
7. Right mind.
–The ninth method is to know the seven present things to think about:
1. If a person practices in the religion, the mind puts the faith in the Buddha to be the basis of the religion, the mind will be born, rested, not corrupted. If there are Sa-Mon, Brahmin, Chu Thien, Ma, Pham, as well as other spiritual practitioners in the world can not be destroyed.
2. Maintain the precepts and keep the law to focus on the precepts, as the offender is frightened in and out of the city.
3. There is good knowledge is good, there are good people in the same, will return to a good place.
4. Alone, there is no other person to avoid losing control of the action, losing self-control and losing self-control.
5. Maintain the virtuous effort, firmly in the diligent conduct, without giving up the means of dharma.
6. Thought: "It is better to let your body, skin, tendons, bones, blood all ruin, just diligence for what to do".
7. People who have solid contemplation, practice without giving up means and methods to practice in the religion need to achieve it. If you have not, you must be diligent, not halfway to stop, keep the practice, intentionally maintain the practice, practice for yourself for a long time, speak for a long time, and not forget it.
Seven things by wisdom remember thinking austerities know birth and death, be intellectual. Here are seven present things to think about.
- Seven tenths of the seven dharmas will cause enlightenment:
1. Having a teaching; 2. There is clear understanding; 3. Know the times; 4. Know enough; 5. Know
self; 6. Know the mass; 7. Know who is after.
These are seventy measures of austerities, not contrary, not different, competent review, not deluded, not as crazy as the person holding the lamp, arbitrary observation.
SIZE 2
–The first law is that a practitioner wants to grow in the root of his practice but is not yet intellectually, needing eight dharmas as conditions. What is eight:
1. If austerities rely on the Buddha's words, receive teachings, and practice, also rely on the wisdom, fellow learners are the basis of spiritual practice, if they do not yet have wisdom, they will be wise. This is the cause of the first law.
2. Has relied on Buddha, also relying on wisdom, fellow learners, often heard the magic of magic, is the basis for growth in spiritual practice, not the basic wisdom, the basic wisdom. This is the cause of the second dharma.
3. Have heard the law, not clinging to the body, not accepting the idea, from which as the predestined condition for austerities, is not immediately intellectually intellectual. This is the cause of the third dharma.
4. Listened to the dharma, diligent practice, from which to make the basis for austerities to grow, not to be intellectually intellect. This is the cause of the fourth dharma.
5. Preserve the idea, take full advantage of spiritual practice, have a long time to cultivate, have time to speak, want to remember immediately to remember, the growth has increased, and no intellectual property. This is the cause of the fifth dharma.
6. Receive teachings as well as receive spiritual teachings,
do austerities to grow, not to be intellectually intellect. This is the cause of the sixth law.
7. Fun in the Dharma, happy in practice, often preaching that the sutta increases growth, does not immediately gain wisdom. This is the cause of the seventh dharma.
8. Know the year of warm up and down should practice. Either the rupa, or the arising of rupa, or from which the rupa is annihilated, it is well known that the thought, the system and the wages of samsara discriminate. From that awareness that is overcome. That is the basis of austerity which is growth, not yet intellectually intellect. This is the cause of the eighth law.
–The second dharma is: people who follow these eight practices can attain the path and have eight paths:
1. See the true righteous.
2. Remember to think righteous. 3. Speak true.
4. Study the true Dharma.
5. Create righteous karma.
6. Righteous means.
7. Right mind.
8. Meditation true.
–The third dharma is to know the eight dharmas in the world:
1. Loi.
2. No benefit.
3. Reputation.
4. No reputation.
5. Discussion
6. Commendable.
7. Delighted.
8. No fun.
–The fourth law that should be omitted is:
1. See that not true.
2. Remember to think not righteous. 3. Non-verbal speaking.
4. Practicing is not true.
5. Creating unrighteous karma.
6. Using improper means.
7. Unrighteous mind.
8. Meditation is not true.
–The fifth dharma is to reduce eight things:
1. Should not be confused, not diligent towards the religion. The spiritual practitioner should stay in the district, in the hamlet, as well as in other places, depending on the place of practice, in the morning, wake up to bring the robes, take the bowl to the alms village, in the heart of thinking there will be more pleasant food. . Having gone begging for food without much food, he immediately thought, "Today I did not receive much satisfactory food, my body was too weak to meditate so I went to sleep", immediately went to sleep. Also did not seek the means of liberating the world, what has not been, problems do not understand, do not know themselves should not know. This is a kind of ignorant person, not diligent in the religion.
2. People who practice spiritually or in a district, in a rural place, as well as in other places, depending on where they live. When I wake up in the morning, bring my clothes, take the bowl to beg the alms village, in my mind I will beg for a lot of satisfactory food, then I will receive a lot of food myself, thinking: “I received a lot of food this morning. contentedly ", immediately thought:" This morning I was able to eat a lot of food, made my body heavy, could not meditate or meditate, I should go to sleep now ", immediately went to rest, did not find a means to escape the world, the place should be not, the problem should understand, the self should not know. This is the second delusion.
3. Or there are austerities, when it is necessary to go on a religious life, immediately being born with the thought: "We have to go to practice religion, but we do not have the ability to practice, cannot go to the precepts, we should go to rest". Not looking for a means to escape from the world, the place should be okay, the problem should understand, what need to know is not self-aware. This is the third delusion.
4. Or there are people who practice, throughout the day of the practice, the thought: "From the morning of the practice until now, the body is tired, cannot meditate or go on walking, we have to go to bed rest," then left to lie down , not looking for a means to escape the world, the work should not be, the problem should understand not understand, need to know the evidence itself does not know the evidence itself. This is the fourth kind of confusion.
5. Or some spiritual practitioners who are going to try to practice will think, "We should practice diligently, but we cannot afford to practice, we cannot afford to obey the teachings, we should take some time to rest." rest, "immediately went to rest, not looking for a means to escape the world, need to keep up the people can not keep up, what should understand, do not understand, so the evidence itself can not know it. This is the fifth blinding thing.
6. Or a monk thinks: "I am from morning until the time of practice so my body is tired and cannot meditate, I have to lie down". He went on a vacation, did not seek the means to cross the world, what should be not, should be unclear, so self-evidence is not self-aware. This is the sixth delusion.
7. Or someone who is a monk who suffers from illness, immediately thinks: "I am suffering from illness, weak body cannot go on business, cannot meditate, I need to lie down", then go to sleep stay, not looking for a means to escape the world, the work should not be, what should understand not understand, so the evidence itself is not known. This is the seventh delusion.
8. Or someone who has austerities has just recovered from illness, then immediately thinks: "I am sick, I am healed, my body is still weak, cannot practice or meditate, I should go to sleep", immediately left lying down, not looking for a means to escape from the world, things should be not allowed, should not be understood, the law should be self-aware, it cannot be self-knowing. This is the eighth delusion.
–The sixth dharma is the eight means of diligent practice that increase the path of enlightenment.
1. The austerities either in the district, or in the hamlet, as well as other places, on the austerities, in the morning wake up, bring the robes and bowls to the alms village, thinking that there will be plenty of food, but not much food, so I thought to myself, "This morning I did not receive food, my body was light, could meditate, meditate, help me with the means", the dharma was not healed yet, the problem was not immediately understood. If you do not know it, you will know it yourself. This is the first diligent means.
2. Or there is a monk, if in the district, or in the hamlet, as well as other places, in the place of practice, in the morning wake up and bring the bowl to the alms village, the mind will be rich. instant thoughts: "This morning I received a lot of pleasant food, body energy, should first meditate or meditate, help the means for our desires", have not been instant, did not understand should understand , do not know themselves should know. This is the second diligent means.
3. Or there is a monk about to go to practice, but his body cannot practice, nor has he received the teachings on the practice, thinking to himself: "We have to find the means to be taught about the practice, to help the convenient for his own religious practice ", not yet will be achieved, not yet understand, will understand, not know and then know. This is the third diligent means.
4. Or someone who has practiced a religious life has thought: "I have been practicing for a long time, now I cannot cultivate myself anymore, I cannot serve the preaching any more, thus making me open. alley for mistakes, ”having that thought, what hasn't been will yet, will not know by itself. This is the fourth diligent means.
5. Or someone is practicing, immediately thinking: "We can not create austerities to accomplish the teaching, but we must first seek the means of means", immediately first practice the method, that France has not yet been, what does not understand will understand, the unknown will know. This is the fifth diligent means.
6. Or some people have devoted themselves to practice, and immediately thought, "I have devoted myself to practice, I no longer need to practice to accomplish teaching, so that will cause me to get stuck, wrong. We have to find a means and means to resolve that deadlock. " So France will not be, what is not clear will understand, if not self will know. This is the sixth diligent means.
7. Or there are austerities, the body is very miserable, instant thought: "We have suffering, sometimes due to illness. We must hurry and find the means of spiritual practice ”. Thanks to practice, the law will not yet be, what will not understand will understand, if not self will know. This is the seventh diligent means.
8. Or if a spiritual practitioner has just recovered from illness shortly
thinking: "My body has just recovered, afraid of getting back, now we should first look for means to practice spiritually", immediately seek a means to practice, what is not yet possible, the unknown will be clear, not self Knowing will know itself.
This is the eighth handyman.
–The seventh dharma is eight unpleasant freed feelings:
1. If there are austerities, in perception, in addition to consistent identity, if there are more or less good and bad colors, you will find freedom, ideas as well. This is the first liberation.
2. If there is a person who practices, inside meditation contexts, apart from seeing. This is the second liberation.
3. If there is a practitioner, a pure body is liberated thanks to knowing about the feeling to practice. This is the third solution of liberation.
4. All pass all ideas, kill anger, how many "have", "no" thoughts are gone, no longer feel. This is the fourth liberation.
5. Overcoming all not origin, no longer have the feeling of life. Overcoming all consciousness, no longer bear the sensory effect of consciousness. This is the fifth method of liberation.
6. Overcoming all concepts of no-possessedness, not using the thought of "being", "in" nor feeling with the thought of "being", "in". This is the sixth method of liberation.
7. Overcoming all ideas "property", "no" nor practice "idea", "no". This is the seventh liberation.
8. Kill thoughts and thoughts, know yourself of feeling. This is the eighth solution.
–The eighth law: Including eight remembrances of the great ones. What is eight?
1. Because remember thinking the dharma should be a person who is sexually retarded, not asexual.
2. Because the Dharma, being a tri-tri, a non-triathetic would not have a dharma.
3. Because the dharma, being a person who knows how to receive dharma, does not receive dharma, there is no dharma.
4. Because the dharma, being diligent, is not diligent, there is no dharma.
5. Because of the Dharma, being the keeper of the mind, not keeping the mind will not have the dharma.
6. Because the dharma, being a person who is intentional, does not intend to have no dharma.
7. Because the dharma, being an intellectual, without a wisdom there will be no dharma.
8. Because of the Dharma, having no home is fun, it may also be no unhappy at home, but people living in the same house are happy.
Here are eight remembrances of the Lord.
- The eighth dharma is to know eight. What is that?
1. Inside perception, in addition to seeing colors, less presentable or non-virtuous, including being able to obtain materiality, knowing liberty, and being liberated while seeing, in thought. This is the first order.
2. Inside contemplation of identity, in addition to seeing colors, seeing materiality is the only place where impact should know liberty and liberty. Contemplating such a thought is second in itself.
3. Inside the visualization there is no rupa, in addition to seeing rupa, little virtue or not virtue, where rupa or austerities, to know liberty, see liberty. Contemplation like that is at the third.
4. Inside do not think about identity, in addition to seeing colors, not only is present or not presentable, where the colors or practice, to know liberty, see freedom. Contemplation is like the fourth self.
5. Inside the concept of identity, outside see green, blue, green light, green generals, such as fragrant green lotus, green colors, light, green. In the idea of colors, in addition to seeing colors, blue colors, green light, the general sees green like that. Contemplation like that is free in Thursday.
6. Inside the visualizations know colors, outside see yellow, yellow, light yellow, see gold yellow, such as Gia-hoa flowers, like y very bright yellow, yellow, light yellow, see General gold. Inside the identity, see the outside color yellow, light yellow, the general sees such gold. Contemplation is like that at Friday.
7. Inside the perception, in addition to seeing red, red, red light, the general sees red, such as red flowers, as well as very red, red, red, red light, the general sees red . The spiritual practitioner inside thinks, in addition to seeing red, red, light red, general see red like that. Thus, the self-centered practitioner knows, free-sighted sees colors. Contemplation like that is at Saturday.
8. Inside the idea, in addition to see the colors white, white, light white, the general sees white, such as bright stars, as well as new white shirt, white, white, white light, the general sees white. So the practitioner inside the idea, outside see colors, white, white, see white. So color is the object of our practice to know our freedom and our freedom. Contemplation like that is at eighth.
- The tenth dharma is spiritual practice when the shop needs to know itself for eight things not in attachment:
1. Due to the unobtrusive power of the austerities, it is clear that craving is like fire. Knowing that we see this and clearly seeing that, the conception of craving passes quickly and makes the mind clear and free of attachments. This is the first capacity.
2. Has cultivated the four ideas, complete, no attachments. This is the second capacity.
3. Has practiced the four parts (Four major needs) fully. This is the third capacity.
4. Has practiced meditation sufficiently (Four gods sufficiently). This is called the fourth energy.
5. Has practiced in the five bases fully. This is the fifth capacity.
6. Has practiced in full force. This is the sixth capacity.
7. Has practiced the Sense of full awareness. This is the seventh capacity.
8. Has cultivated Bat Hanh (Eightfold Path) in full. This is the eighth capacity.
This is the eighty measures of austerities, not contrary, not different, judging, not deluded, not crazy, as the person holding the lamp, arbitrary observation.
- The first is that the practitioner should practice the nine things to make the mind peaceful. How is nine?
1. Listen to the dharma happy.
2. Happy mind.
3. Happy joy.
4. Fancy fun.
5. Nice fun.
6. An okay.
7. Calm and have fun.
8. Stop having fun.
9. Far from being happy.
–The second method is diligence in order to attain purity.
How is nine?
1. Diligently attaining purity.
2. The mind reaches purity.
3. Awareness reaches purity.
4. Mindfulness reaches purity.
5. Preachers reach purity.
6. Use wisdom to feel real.
7. Intellectual awareness segment craving, reaching purity.
8. Is the end of the seed.
9. To be beyond the world.
- The third method is to know the nine places where the consciousness lives. How is nine?
1. Having the body and body meeting where the consciousness takes refuge, how many bodies there are so many ideas, not one, such as humans and some gods of the Realms. This is the first realms of the divine consciousness.
2. There are colors, where the spirit of refuge, there are many bodies but there is only one idea, such as heaven named Pham y (Pham them) when the body is born at first. This is the second realm of refuge.
3. There is color, body, wake, a body that has many ideas, such as heaven Lac Minh (Quang negative). This is the third realm of upland consciousness.
4. There is form, consciousness, a body and an idea, such as heaven Variable net. This is the fourth realm of enlightenment.
5. There is the form, consciousness, no life, no thought, such as heaven of utopia. This is the fifth realm where the consciousness takes refuge.
6. There are sentient beings without form, upland consciousness, having overcome all thoughts, eradicating hatred and notion, having many bodies but no longer operating. For example, heaven Without wisdom (Nowhere is infinite). This is the sixth realm where the gods rely on.
7. There are sentient beings without form, upland consciousness, having completely overcome No boundless origin, until wisdom (Consciousness is boundless) has exhausted the idea. For example, the realms of Wisdom of Action (Infinite Enlightenment consciousness). This is the seventh godland of refuge.
8. There are sentient beings without form, upland consciousness, all from boundless consciousness, overcoming infinite property of wisdom. Such as heaven Without conceptual wisdom (No property owned). This is the eighth god realm of refuge.
9. There is no sentient being, place to wake up, all from No-possessed country overcame the realm of neither thought nor detachment of thought, feeling completely stopped, like heaven non-utopia. This is the ninth gods realm of refuge.
- The fourth method is to remove the nine bound things. What is ripe?
1. Craving is the first attachment.
2. Anger is the second binding.
3. Pride is the third binding.
4. Foolishness is the fourth binding.
5. The wrong view is the fifth attachment.
6. Doubt is a sixth binding.
7. Greed is the seventh bondage.
8. Envy is the eighth bondage.
9. Greed is the ninth binding.
- The fifth method is to eliminate the nine basic afflictions. What is ripe?
1. A practitioner who wishes to do evil will not be safe, will be forced, as well as think of evil. If austerities think of it, then there will be disturbing emotions. This is the first affliction.
2. If the previous austerities had done evil so insecure, was forced because the evil has done, if the practitioner still thinks of it, from there will be negativity. This is the second affliction.
3. If a practitioner wants to do evil, he still wants to do bad things and still wants to do them, and he still wants to do bad things. If austerities recite the thought, then there will be disturbing emotions.
This is the third affliction.
4. If the practitioner is close to the person who wants to do evil, he is close to the person who wants to do evil and wishes to do evil so he is insecure but still wants to do it, and is pressured by wanting to do evil. If the austerities think of it, that word causes disturbing emotions. This is the fourth defilement.
5. If a practitioner has a close contact with the person who has done the evil deeds, the mind will be uneasy and forceful because the person who has done the bad things is forced. If the practitioner still thinks about it, that word will be disturbing. This is the fifth affliction.
6. If spiritual practitioners are close to each other, then they will display evil deeds, resulting in insecurity, causing urgent work due to evil deeds. If austerities have a mind like that, then there will be defilements. This is the sixth affliction.
7. If a practitioner is afraid of not being convenient and helpful for his / her practice, afraid of not being convenient to each other, he / she wants to establish security, want to relieve pressing, and do not want to have evil things. If the austerities do not intentionally, such ideas, from which will generate disturbing emotions. This is the seventh sorrow.
8. If a practitioner is afraid of being inconvenient and wants to help the practice, is not convenient for each other, he / she has established peace, liberated the pressing, does not want to have evil things. If people practice the concept of not being like that, then there will be disturbing emotions. This is the eighth affliction.
9. If the spiritual practitioners are afraid of inconvenience to each other in the practice, afraid of not being convenient to each other, they have helped, were safe, released urgent as well as evil. If spiritual practitioners are not mindful, they are not allowed to be peaceful. From there being negativity. This is ninth affliction.
- The sixth method is to think minus the nine afflictions of the mind. How is nine?
1. If a practitioner thinks, "Because we forget so much, we have paranoia, make us unhappy, make us insecure, and we have done evil and still maintain the intention towards that affliction." . If the practitioner is mindful in this way, is the first affliction.
2. Or some spiritual practitioners think, "Because we forget it ourselves
makes us have paranoia, make us unhappy, make us unsafe, that we have done evil and still maintain the intention of that evil affliction ”. If a practitioner is mindful of this direction, it is the second affliction.
3. Or some spiritual practitioners think to themselves: "Because we forget so much, we have paranoia, make us unhappy, make us insecure, we may have done evil and still maintain that disturbing intention." . If practitioners practice such a concept, it is called the third affliction.
4. Or some spiritual practitioners sometimes think to themselves: “We have so many close emotions that we are close so we forget, make us paranoid, make us unhappy, insecure, we have done evil and still maintain the intention towards negativity. " If a practitioner remembers thinking like that, it is disturbing the fourth.
5. Or some spiritual practitioners sometimes think to themselves: “We have so many close feelings that make us forget, make us paranoid, make us unhappy, insecure, because we feel evil and keep our intentions. negativity. If the practitioner is mindful of such a mind, fifth afflictions.
6. Or some spiritual practitioners sometimes think to themselves: "We have a lot of intimate emotions that make us forget, make us have paranoia, make us unhappy and insecure because we may have done evil and remain single." uphold that intention toward defilement. If the practitioner still has such intention, it is called the sixth affliction.
7. Or there are austerities being born thinking: "We are not the same means, we think remembering evil, making us insecure, making us think of bad things, because it makes us resentment. It is beneficial to make peace of mind, be happy, be peaceful. I have kept my mind to that defilement. " If the practitioner is mindful of such a mind, it is afflictive Saturday.
8. Or there are austerities being born thinking: "We are not the same means, we think remembering evil, making us insecure, making us think of bad things, because it makes us resentment. It is beneficial to make the mind peaceful, happy, and peaceful, seeing that it still holds the intention of turning to the defilements ”. If people practice such concept, it is eighth affliction.
9. Or there are austerities being born thinking: "We are not the same means, we think remembering evil, making us insecure, making us think of bad things, because it makes us resentment. It is beneficial to make the mind peaceful, happy, and peaceful. The mind wants to do but we still keep the intention of the evil afflictions. " If people practice such concept, it is ninth disturbing emotions.
- The seventh law is nine hard refugees. What is ripe?
1. If a practitioner can take refuge in faith, he or she can abandon bad and good. This is the first refuge.
2. If the practitioner intends to practice letting go of the attachment, doesn't want to be attached. This is the second refuge.
3. If austerities arise the mind effort, abandon the mind does not initiate effort. This is the third refuge.
4. If austerities keep themselves at ease, renounce the mind not keeping. This is the fourth refuge.
5. If austerities can endure, relying on such patience to be at peace, the mind has reached the righteous mind. This is the fifth refuge.
6. If a practitioner abandons a dharma (to advance). This is the sixth refuge.
7. The discharge of a legal solution immediately understand one more. This is the seventh refuge.
8. Has understood a legal instant life a law. This is the eighth shelter.
9. Has a legal life immediately practice a legal. This is the ninth refuge.
- The eighth law is the nine things specified. What is ripe?
1. The mind of resting in the First Jhana is the first concentration.
2. The first samadhi of succession reached the ultimate Second meditation is the second samadhi.
3. The second Jhana, in order to reach the third Jhana finally, is the third Jhana.
4. The third samadhi sequentially reached to the ultimate meditation is the fourth meditation.
5. From the fourth meditation sequentially reached to final No Origin is the fifth.
6. From the Land of Origin in no time reaches the ultimate Consciousness is the sixth.
7. From Consciousness of Land sequentially reached to the ultimate Non-possession of origin is the seventh.
8. From No possessing the land of successively reached to the place where there is no thought (Non-perception of non-origin) is the eighth.
9. From the place where there is no thought to attain the cessation of thought, the thought of being the ninth.
- The ninth method is to know the nine places untimely. Austerities are born in this place, although austerities are not fullness. What is ripe?
1. A human being in hell who has not fully reported the crime cannot be enlightened.
2. Or when being fallen into animals, crimes, not reporting and can not be enlightened.
3. Or when pretending to be hungry ghosts, the offenses cannot yet be enlightened.
4. Or be born in heaven Longevity, when the blessings are not over, they cannot be enlightened.
5. Or sometimes with respect to the meaning of the Buddha Dharma, because there are no teachers speaking should not be received, nor enlightened.
6. Or when deaf and hard of hearing do not listen to the Dharma, cannot receive the Dharma, and cannot attain enlightenment.
7. Or when dumb, unable to maintain life, can not read litigation, nor can be enlightened.
8. Or when being heard and unable to receive, or being enlightened.
9. Or when not yet lucid, did not open the mind to teach the Sutta, nor could it be enlightened.
–The tenth law is the nine self-evident dhammas that no longer have to die. What is ripe?
1. Eliminate suffering of self-name (mentality).
2. Eliminate six imports (six import).
3. Eliminate wings (contact).
4. Eliminating systems (feeling). 5. Eliminating craving (craving)
6. Eliminate life (capital).
7. Kill the wish (organic).
8. Eliminate birth (birth).
9. Kill old, dead (old death).
This is the ninety dharma of austerities, no contrary, no other, competent review, not deluded, not crazy, as the person holding the lamp, arbitrary review.
- The first one is to increase the virtues, uphold the Buddha-dharma, and help sentient beings. What is ten?
1. If there is a follower of Tathagata to receive the leadership of Dharma, for the whole life of making a vow to believe, no one can destroy even Samon, Brahmin, Heaven, Ma, Brahma, as well as species people in the world.
2. Practicing, preserving the pure precepts, being able to clearly understand what to do, according to which fear of committing the sins that have been encountered, as clearly seen in the commandment law to study.
3. Have the discriminating wisdom, have the wisdom depending on people, have the wisdom of reaching the Dharma completely.
4. Sitting alone thinking, practicing control, tame both body and mind.
5. Practice, maintain and work diligently, have the capacity to understand the dhammas, then try to practice without giving up the method of pure means.
6. Keeping your mind everywhere The mind is very miraculous, depending on what the Dharma has done, it has been said for a long time but still can clearly remember, can comprehend.
7. Practicing wisdom, from wisdom knowing the legal phenomena of birth and death, according to which the path is reached, has decided to abandon them without doubt, only practicing to end suffering, being silent.
8. Practice receiving good teachings, then follow the good Dharma practice.
9. Preferred listening to the Dharma, preferred to listen to the Dharma to practice, just enjoyed listening to the sermons.
10. When someone learns from the same school, diligently supports each other.
That is the ten measures to help. From here onwards, you should sit alone thinking, be mindful with Tin, Gioi, Tue; practice diligently mind the new mind, receive good teachings, want to say the sutras, practice the Dharma by yourself without stopping. This is called help.
- The second dharma is to practice the ten virtues. What are the ten virtues?
1. By virtue of righteous awareness, austerities make the deviant wrong views destroyed, due to the legal conditions of wrong view. How much of the bad deed that is born can be eradicated also thanks to many conditions of righteous awareness. How many good dhammas come from practicing enough virtue.
2. Thanks to the thought, upright triumphs should eliminate the evil machinations, because the legal personality of the evil schemes is not few. How many evil deeds can be eradicated also thanks to many conditions of righteous thoughts and upright compassion. How many good dhammas come from practicing enough virtues.
3. The righteous speech eliminates the evil words, because the predestined legal entities of the evil words are not few. How much evil deeds can be eradicated also thanks to many conditions of righteous speech. How many good dhammas are from austerities of full conduct.
4. Righteous conduct eliminates deviant virtue, since the causal legal entities of deviant virtue are not few, so how much evil can be produced can also be eradicated by many virtuous and virtuous causes. How many good deeds are due to austerities of full conduct.
5. Righteous karma eliminates wrong karma, since there are few legal conditions for evil. How much evil deeds can be eradicated also thanks to many karmic causes and conditions. How many good dhammas come from a complete practice of conduct.
6. The upright means destroys the means of deviation, due to the causal legal entities of this means not less. How many bad deeds can be eradicated also thanks to many causes of righteous means. How many good deeds come from practicing enough virtue.
7. Righteous thoughts eradicate evil thoughts, due to the causal legal entities of reciting wrong views. How much evil deeds can be eradicated also thanks to many conditions of righteous thoughts. How many good dhammas are all thanks to austerities of virtue.
8. Right concentration destroys evil, because the predestined legal conditions of evil are not few. How much evil deeds can be eradicated also thanks to many conditions of righteous concentration. How many good dhammas come to austerities thanks to cultivating enough virtues
9. Chief of the elimination of ties, due to the legal conditions of ties are not few. How many evil deeds can be eradicated also thanks to many causes and conditions. How many good dhammas come to austerities thanks to cultivating enough virtues
10. Chief of wisdom eliminates wrong intelligence, because the predestined legal entities of wrong mind are not one. How much evil deeds can be eradicated also due to the right predestined wisdom. How much good dharma is complete is thanks to practicing enough virtue.
- The third method is to know clearly in addition to the ten colors.
What is ten? That is:
1. Label input.
2. Identity enter. 3. Type in.
4. The input bar.
5. Rate of entry.
6. Incense.
7. Real loss.
8. The taste entered.
9. Entering body.
10. Rough import.
–The fourth dharma is to leave the ten things hidden inside.
What is ten?
1. Join the inner sex drive.
2. Join the exercise outside.
Enough both, therefore, without the intellect, nor the knowledge, nor lead to the infinite escape of the world.
3. Being angry.
4. Being angry.
Because anger is protective, so they are raised to see
containment. If there is enough both, then it will not lead to wisdom, nor will it lead to knowledge, nor will it lead to freedom from the world.
5. Being sleeping and resting.
6. Is dark.
I mean sleep is a prevent, obscurity is also prevent. Enough both, the word does not lead to wisdom, nor to knowledge, nor leads to the infinite escape of the world.
7. Is defilement.
8. Is in doubt.
The affliction is said to prevent, if in doubt, the method of obstruction. Enough of these two things from here does not lead to wisdom, nor does it lead to knowledge, nor does it lead to the unconscious realm beyond the world.
9. Or in pure French that doubt.
10. Or in evil, there is doubt.
If there is doubt in the pure dharma then that is obscured. In the evil that doubt is also obscure. If there is enough both, from here on there will be no wisdom, nor will it lead to knowledge, nor will it attain to the unconditioned escape of the world.
–The fifth method is to reduce ten evil deeds. What is ten?
1. Murder.
2. Theft.
3. Pham lust.
4. Speak two tongues.
5. Lie.
6. Speak cruelly.
7. Talking embroidery.
8. By no means.
9. Anger.
10. Wrong view.
- The sixth dharma is to practice to attain the ten pure virtues. What is ten?
1. Far from killing, from killing that ends away.
2. Away from thieves, from thieves that stop giving up.
3. Away from lust, from the lust that ends.
4. Said to say two blades, words that say two blades that quit.
5. Far from lying, from lying to quit.
6. Far from saying harsh words, from the harsh words that quit.
7. Far from speaking and embroidering, from words that weave away.
8. Away from ignorance, from ignorance that quit.
9. Far from anger, out of anger.
10. Away from the wrong view, from the wrong view that put away.
- The seventh dharma is difficult to discern ten virtues. What is ten?
1. Has abandoned the second year of disorder (five strains). 2. The six moral virtues (continental moral virtue).
3. Just keep a scene.
4. Is there four refuge (y quartet).
5. Understand yourself, do not wait for the interpreter to understand.
6. Removed expectations (outside).
7. The place of wish has been pure.
8. The body stopped.
9. Onions stopped.
10. The practice has stopped.
Use the mind to win the best mind, by intellect wins over. Practicing in full is called the winner.
–The eighth dharma is the completion of the ten contemplations throughout. What is ten?
1. Wherever he is, Bhikkhu-stilts also practice visualization "land" popular on the bottom all over, not two, not limited.
2. Where, Bhikkhu-stilts also practice visualization "water" popular on the bottom all over, not two, no limit.
3. Where, Bhikkhu-stilts also practice visualization "fire" popular on the bottom all over, not two, no limit.
4. Where, Bhikkhu-stilts also practice visualization "wind" popular on the bottom all over, not two, no limit.
5. Where, Bhikkhu-stilts also practice visualization "green" popular on the bottom throughout, not two, not limited.
6. Where, Bhikkhu-stilts also practice visualization "yellow" spectrum
Turn on the bottom all over, not two, unlimited quantities.
7. Where, Bhikkhu-stilts also practice visualization "red" popular on the bottom throughout, not two, not limited.
8. Where, Bhikkhu-stilts also practice visualization "white" popular on the bottom throughout, no two, no limit.
9. Where, Bhikkhu-stilts also practice visualization "nowhere" popular on the bottom all over, not two, no limit.
10. Where, Bhikkhu-stilts also practice visualization "consciousness" is very popular on the bottom all over, not two, not limited.
Ten forces of Buddha, how is called ten forces?
1. Where the Buddha is as well as the truth knows whether or not to be, true or not, all know the truth, due to the wisdom that operates but is self-aware. This is the first capacity.
2. The Buddha was in three generations: the past, the present, and the future, the people who created what sins were subject to any calamity, He all knew the truth. This is the second capacity.
3. Buddha because all beings currently are feeling the realm of austerities know as real, self-employed operation that is known as such. This is the third capacity.
4. Buddha because of beings that cancel or explain, the rules of austerities, also know as well as the kind of bound, the type to lead to liberation, the type to bring to super. This is the fourth capacity.
5. Buddha truly understands the wishes of sentient beings. This is the fifth capacity.
6. Buddha knows as many countless kinds of karma of beings in the world. This is the sixth capacity.
7. Buddha knows as true the benevolent nature of beings, sufficient or insufficient. This is the seventh capacity.
8. Buddha because of countless sentient beings who distinguish the mind, from the beginning to the end, are as real as they know. This is the eighth capacity.
9. Buddha used the pure vision to contemplate the world to see sentient beings being born and back and forth, all knowing as real. This is the ninth power.
10. Buddha has eradicated all things blessed, no longer bound, falsified; The mind has been liberated, since the wisdom of austerities and liberation, the dharma must be liberated from the wisdom that is witnessed, to know that the feeling has ceased, there is no more birth and death, the place of practice has been full, no more reciprocating. time, are as real as knowledge. This is the tenth capacity.
–The ninth dharma person is to know ten things fully, without having to learn any more. What is ten?
1. True awareness is complete, no longer have to learn about true awareness anymore.
2. Thinking, calculating true is full, no longer have to learn about true thinking anymore.
3. The righteous words are complete, no longer have to learn about the true words.
4. Righteous action is complete, there is no more need to learn about righteous action.
5. Righteous karma is complete, no longer need to learn about righteous karma.
6. The righteous means is full, no longer have to learn about the righteous means.
7. Righteous mindfulness is full, no longer have to learn about righteous thoughts.
8. Righteous meditation is complete, no longer having to learn about true concentration.
9. Having been liberated the world in a fully righteous way, no longer need to learn about the dharma that will lead to liberation from the world in a righteous way.
10. True wisdom is full, no longer have to learn about true wisdom anymore.
Those are the hundred dharma s of cultivators.
Hundred measures I have said this is not contrary, is not different, judging, not deluded, not crazy, as the person holding the lamp arbitrary observation. Those who have intellect need to observe like that.
Listen to the dharma I said above: The dharma I said, the upper part is also pure, the middle part is also pure and the last part is also pure. There are benefits, there is goodness, full purity, the ultimate happiness as we have seen.
This is called the Cross of Dharma. The legal need to say as above, I was for that said.
The venerable Sāriputta said, the monks accepted, wholeheartedly.
END=NAM MO SHAKYAUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.6/9/2019.
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