NOTES TO PEOPLE AND OLD

PARAMATTHAJOTIKA
MAHĀ ABHIDHAMMAMATTHA
SAṆGAHAṬĪKĀ.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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Chapter IV: Book I

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PADACCHEDA PADASAMBANDHA VACANATTHA
And the broad explanation of the word TIRACCH ĐịnhNA Definition: Tiro añjantīti = Tiracchāna Beings that go horizontally are called Bàng being, or beings who cannot attain the attainment of virtue , have a passing, called the eagle being. Here, explain that: All beings like humans usually go by height, ie head upwards, while Bang being when going with the horizontal, ie two hands used as legs, head set forward and bent down below. For birds, although having two legs like humans, when walking, the body does not stand up straight, almost stooping horizontally, so it is also called Bàng sinh. 
 



Again, in this species of birth, even though Bo-slaps, when being born into this being, certainly must separate Meditation and Dao Result. Therefore, it is called Bang birth.
The Bang
paradigm is born according to the Pali grammar: From Tiracchāna, if extracted from itself, it is as follows:
Tira añjayu (ana) or āna tira is upasārapada añja is the root language, yu (ana) or āna is the next term.
Definition of: Tiracchānayoni, Tiracchānaṃyoni.
Tiracchānayoni : The birth of Bang is called Tiracchānayoni. Here Yoni translates as being, because these species of Bang do not have their own residence. Therefore, the new Anuruddha teacher called Tiracchānayoni.
There are two types of birth: the type that is visible to the naked eye, and the unseen eye. Meaning that this birth is very big and very small. In all of this species, there are 4 types of eagle, divided by foot as follows:
1- Dvipadatiracchāna: The type of Bang has two legs like birds, peacocks,
gara ... , buffalo, horses ...
3- BahupPadatiracchana: The animal type has many legs as hissing, rolling ...
4- Apadatiracchana: The animal species are not as solid legs, insects, fish ...
The different types of Bang birth on a upland means there is a type of upland field on the land and there is a field type in the country. The group live in the country more than the group live on land. As stated in Ekaṅguttara:
Appakā bhikkhave te sattā ye thalajā atthakho eteva sattā bahutara ye odakā.
Hey Chu Bhikkhu! Beings born on earth. The beings have a small number, the beings who are born in the water, the beings have a higher number.
In the above Pāli passage, he presented that: There are few beings on earth, there are many beings in the country, He does not refer to any kind of eagle, but only general all beings. in the human realm, and do not specify: How many beings are there on earth or in water? He just presented: All beings on earth and in water are infinite (Ananto).
According to this Buddha, the monk Professor Anuruddha (or Buddhaghosa) confirmed in Manorathapūraṇì aṅguttara aṭṭhakathā that: Indeed, all living beings in the realm of immeasurable people, but beings living in the water are countless more , because he witnessed that: There is a fish called Nandiyavaṭṭa born in the ocean, between Laṅkā and Suvaṇṇabhūmi islands. Suvaṇṇabhūmi now called Saôn province, located under Burma. The coast on one side is adjacent to Laṅkā island, the other is adjacent to Suvaṇṇabhūmi, the length calculated is 700 weeks. Between Laṅkā and Suvaṇṇabhūmi islands, there is frequent trade. In the middle of the Ocean, the length is 700, because this week, Nandiyavaṭṭa fishes have risen The present shows that the formation of the herd and successive densities from the coast of La bờkā to Suva bờabhūmi bank and it is impossible to estimate the width further, only calculated from La bờkā bank to Suvaṇṇabhūmi's shore, which is 700 weeks long. When the merchants used boats from La từkā to Suvaṇṇabhūmi, they used the fish as real food for seven days, 100 days a day.
The next prize will be the Dragon King, Dieu Nhan, Lion, Kim Si Dieu and Kinh Ngu.
There are 1,024
types of
dragon  king : there are four types of dragon king: 1- Kaṭṭhamukha: Dragon king has strong venom, when biting someone, his whole body will be rigid. Parts such as arms and legs that want to bend in or out cannot work and are very painful.
2- Pūtimukha: The  type of dragon king has venom, when bitten in, the wound wound will rot and have yellow water flowing out.
3- Aggimukha: The  type of the Dragon King has venom, when hit, the whole body will be hot, the wound of the bite will become a trail like burning fire.
4- Satthamukha: The  type of dragon king has venom like electricity, when hit, it is like being struck by lightning.
Each type of Dragon King has a different way of transmitting its venom. There are 4 ways to transmit venom:
1. Daṭṭhavisānāgarāja: If the bite is read, the venom runs throughout the body.
2. Diṭṭhivisānāgarāja: Spray venom out of the eye line when looking.
3. Phuṭṭhavisānāgarāja: If there is a body full of venom, the body will touch and use it to touch.
4. Vātavisānāgarāja: Use your breath to spray venom and this venom will fly out.
Each type of Dragon King has 4 such transmission methods grouped into 16 types (4x4 = 16).
Among the 16 types of Dragon King, each class is divided into 4 more categories, depending on the way of running the venom such as:
1. Āgatavisa na ghoravisa: Running fast but not fiercely.
2. Ghoravisa na āgatavisa: There is a strong venom, but that venom radiates slowly.
3. atgatavisa ghoravisa: There is a rapid and fierce release of venom.
4. Na āgatavisa na ghoravisa: There is a slow release of venom and no fierce.
This way of running the venom came in 64 types. Among the 64 types, each of them is divided into four ways:
1. Aajdajanāgarāja: Long King born in eggs.
2. Jalābujanāgarāja: Long United Kingdom was born in pregnancy.
3. Saṃsedajanāgarāja: Long king born from sweat.
4. Opapātikanāgarāja: Long United Kingdom was just born big (chemical birth).
So there are 256 types of dragon king. Of the 256 types of Dragon King, each type is divided into two:
1. Jalanāgarāja: Dragon King born in water.
2. Thalajanāgarāja: Long King was born on earth.
Combined into 512 types of Dragon King. Each category is divided into 2 more:
1. Kāmarūpīnāgarāja: Long king enjoyed the five desires.
2. Akāmarūpīnāgarāja: Long king does not enjoy the five senses.
Gathered into 1024 types of Dragon King.
The prize about 1024 types of this Dragon King clearly stated in Khandhavaggasamyutta - Aakakathā - Dragon Product.
TALKING ABOUT LAKKHAƯƠNGA OF LONG VUONG
There are five types of permanent display:
Types of Dragon King have divine power, can transform into a person. Although incarnating into a human, but there are 5 general characteristics often revealed, can not make it lost, it is based on the common nature of the Dragon King species. Five special generals are:
1- At birth must appear as a Dragon.
2- While skinning, the shape must also manifest as the same Dragon.
3. While traveling with the Dragon, must also be a Dragon.
4- While sleeping, if he is sleepy, he returns to his original form as a Dragon.
5- While dying, also revealing the original form is the Dragon.
As in the commentary on the Dharma Sutta, the commentary on the Samyutta, the Commentary on the Great Product, it is noted that:
"Nāgassa pana pañcasu sabhāvApātukammaṃ hoti paṭisandhikāle tacajahanakāle, sajātiyā methunakāle vessaṭṭhaniddokkamanakāle cutikāleti".
People whose jobs endanger the Way are only classified as Bang.
Normally, all the devas are the ones who deserve the righteous results, but they fall into the category of Bang, because
ordination is not possible, but in the commentary of the Law Kaṅkhāvitaraṇī aṭṭhakathā, Vinayasaṅgaha aṭṭhakathā states that: Yassa upasampadā paṭikkhittā so tiracchānagato nāma .
The Blessed One refused the ordained ordination with anyone, he or she was called Bang.
In the commentary of the Great Law, it is stated that:
"Antamaso sakkaṃ devarājānaṃ upādāya koci amanussajātiyo sabbo imasmiṃ at the tiracchānagatoti veditabbo.
" The wise people should know that people who are not born are human, even though Emperor Emperor Thich must be classified. "
Long life: Long King
longevity is not certain, sometimes longevity, sometimes longevity. There are groups with long lifespan, even up to 5 generations of Chu Chanh-equals-sense, like Long King This king of Kāla was born from the time of Buddha Dharma of Kakusandha to the time of Gotama Buddha, and then continued to live until the time of Buddha Mattreyya.

End of the Dragon King story

-ooOoo-

SPEAKING ABOUT PEOPLE
Definition: Kucchito naro = Kinnaro narasadisatta.
Hated beings, like the one called Kinnara. Kinnara has a human-like appearance, with only a few differences such as two human-like arms but two bird-like hands, and a head, face, nose like a human but lips wide to neck, mouth wide like a horse, feet and feet. bird-like toenails.
As in Veyyākaraṇakārikāṭikā it is stated that:
Gīvato paṭṭāye yāvamukhā asamukhasaṇ tīhāno gīvato paṭṭhāya yāvapādā pakkhisaṇ tīhāno pañcasu tīhāṇesu pakkhijātiko.
In the birth of Bhallātiya stated that: Dieu Nhan has a life of 1000 years, usually Dieu Nhan is afraid of water.
In the commentary of birth, it is stated that:
Kinnarā nāma udakabhūrukā honti: The Human Witnesses are often afraid of water.
There are 7 types of human beings: 1- Devakinnarā, 2- Candakinnarā, 3-Dumakinnarā, 4- Daṇṇamāṇakiṇṇarā, 5- Kontakinnarā, 6- Sakunakinnarā, 7- KaṇṇApāvuraṇakinnarā.

End to Dieu Nhan

-ooOoo-

SPEAKING ABOUT THE LORD
There are four types of lions: 1- Tiṇasīha; 2- Paṇḍusīha; 3- Kāḷasīha; 4- Kesarasīha.
But in Aṅguttara aṭṭhakathā it is stated that:
Sīhoti cattāro sīhā tiṇasīho kāḷasiho paṇḍusīho and Kesarasīho.
Among these four types of lions were interpreted:
1- Tiṇasiha : Has a red body like the feet of a dove and the size of a young cow, this one eats grass. 2- Kāḷasīha : has a black body, as big as a bull, this kind also eats grass. 3- Paṇḍusīha : Has a body of ripe yellow leaves, as big as a bull, this type eats meat. 4- Kesarasīha 
 
 
 : Red lips, tail and feet, with three red stripes from head to back and around the board 3 circles, the neck with hair covering the shoulders is the same color as the Kambala fabric. The rest of the body is white, this type is eaten.
The residence of this Kesara lion has 5 places: Gold cave, silver cave, onyx pearl cave, Māṇī pearl cave, diamond cave. This Kesara lion is only in the Roman forest, has a body as big as a buffalo. The other three types of lions are in the Roman or jungle. Lion life is not certain, sometimes 200 or 300 also. In the types of eagle being, lions are the lord of the type Bàng being.

Ending the lion topic

-ooOoo-

ABOUT KIM KIM DIU
Kim Dieu has the shape of a bird, so it is classified as bird. Of all the birds, Kim Si Dieu is the largest bird, the land of the bird is Sineru mountain. Sineru Mountain has three floors, Kim Si Dieu is on the second floor of Mount Sineru and in the Ocean or Sīdantara sea. In the second floor of Sineru mountain, there is Ba Dau Chua forest, Kim Si Dieu has a height of 150 weeks, each wing has a width of 50 by week, a tail is 20 by the week, a neck is 30 by the week, a neck is 30 by the week, a mouth is 9 by the week, feet 20 due to the week. Kim Si Dieu Vuong while flying the power of flapping the wing arose into a whirlwind of influences from 700 to 800 by week, usually Kim Si Dieu ate Dragon meat, as in Samyutta aṭṭhakathā said:
"Supṇṇarājā Diaḍḍhayo janasatiko tassa dakkhiṇapakkho paññāsayo janīko hoti tathā Vāmapakkho Piñjawaṭṭī Satthiyojnikā Gīvā Tiṃsyojnikā Mukṃ Nvyojnṃ Pādiā Dwàdsyojnikā Tsmiṃ Supṇṇavātaṃ Kātuṃ āraddhe Sattaṭṭhyojnsatṭṭhānṃ Npphotīti.

End to Kim Si Dieu

-ooOoo-

SPEAKING ABOUT VOI
There are ten types of elephants.
1- Elephant Kāḷavaka: Dark Statue
2- Elephant Gaṅgeyya: Elephant Gaṅgā.
3- Elephant Daṇḍara: White statue.
4- Elephant Tamba: The elephant is dark red.
5- Elephant Piṅgala: Elephant brown.
6- Elephant Gandha: Incense statue.
7- Elephant Maṅgala: Statue of Maṅgala.
8- Mammoth: Gray elephant.
9- Elephant Uposatha.
10- Elephants of Chaddanta: Elephants are born in Lake Chaddanta.
The power of 10 people is equal to that of the Kāḷavaka elephant.
The power of 10 Kāḷavaka elephants is equal to that of Gaṅgeyya.
The power of 10 Gaṅgeyya elephants is equal to that of Paṇḍara elephants.
The power of 10 Paṇḍara elephants is equal to that of Tamba elephants.
The power of 10 Tamba elephants is equal to that of the Piṅgala elephants.
The power of 10 Piṅgala elephants is equal to the power of Gandha elephants.
The power of 10 Gandha elephants is equal to that of the Maṅgala elephant.
The power of 10 Maṅgala elephants is equal to the power of Hema elephants.
The power of 10 Hema elephants is equal to that of the Uposatha elephant.
The power of 10 elephants Uposatha is equal to that of Chaddanta.

Ending the topic about Elephants

-ooOoo-

The topic of the eight types of Kinh Ngu presented in Paccayajotika mahāpaṭṭhāna already, should not be presented here anymore.
About Saññā currently arising in Tiracchānabhūmi :
There are three types of saññā currently arising for the species being:
1- Kāmasaññā : Knowing to enjoy sex. 2- Gocarasaññā : Know how to eat. 3- Maraṇasaññā : Know fear of death. And Dhammasaññā: Know Dharma. Only the type of Bang being born as the Bodhisattva can be started, most other types of Bang being only appear to have been presented. 
 
 

Of these three types of saññā, Maraṇasaññā: Knowing fear of death, is the most initial manifestation for the being, because the danger to life is so much for the species, that is, small animals are often persecuted by big animals, the young lizard, the termite eats, the cat eats the lizard, the tiger eats the cat ... This is considered to be a danger between Bang species, and there are also dangers to life. Other ways, such as deprivation, hunger, hardship in accommodation and often being persecuted by mankind ... so the life expectancy of an eagle is very short, only a few hours, days, and years. , dogs with a life expectancy of 10-35 years, cows, buffaloes, horses with a lifespan of 20-30 years also, or equal to humans, elephants with a lifespan of 60-100 years also, not certain. Life expectancy indefinitely born so.

-ooOoo-

PADACCHEDA, PADASAMPANDHA, VACANATTHA
and the broad solution in PETTIVISAYAPADA
Definition and solution from Pettivisaya:
1- Sukhasamussayato Pākaṭṭho entīti = Petā. Called Petā due to the isolation of peace.
2- Petānaṃ samūho = Petti: Congregation of Peta, called Petti.
3- Pettiyā visayo = Pettivisayo: Accommodation, birthplace of the Devil, called Pettivisayo.
From this Peta, all sentient beings are already called Peta. But here alludes to the hungry ghosts.
According to the Pali grammar, the word Peta is analyzed like this:
PIT; P is Upasara, I is the root language (dhātu), T is the predicate. Normally, the devils do not have their own refuge, so the devils have the same accommodation throughout the forest, mountain, abyss, island, sea, ocean and graveyard. Therefore, the new monk Professor Anuruddha presented as Pettivisayo.
Called the Devil that is the Devil, the Yaksa is the Devil that people often talk to each other, and there are many types of this Devil, the small Devil also, the large Devil also, the Devil transformed into good scenes or bad scenes. about the good scene shows that the city of Chu Thiên, or the men, women, the Taoist, the novices, the monks The bad scene shows that the buffalo, cow, elephant, and dog have scary shapes like big heads, bulging eyes and sometimes not visible, showing only black, red, and white.
In these species, peta, others suffer agonizing hunger, others eat the baits are thrown away in the sludge pile of rubbish ... some are eating Dam, caps, saliva and excrement ...
There peta species live depending on the mountain like Gijjhakūta mountain, it is not only hunger and thirst, but also suffering as hell beings.
As in the following Lakkhaṇa samyutta:
Talk about the 12 types found in Lokapaññatti and Gacchatidīpanī :
1- Vantāsapetā : Peta das saliva, talks, vomits things. 2- KuṇApāsapetā : Ngạ demons eat corpses of people or animals. 3- Gūthakhādakapetā : Ngạ demons eat food. 4- Aggijālamukhapetā : Peta often has fire in his mouth. 5- 
 
 
 
 Sucimukhapetā : Peta has a mouth made of a needle hole.
6- Taṇhaṭṭikapetā : Peta is often persecuted for hunger and thirst. 7- Sunijjhāmakapetā : Peta has a black body like coal. 8- Suttaṅgapetā : Peta has small nails, long and sharp nails like knives. 9- Pabbataṅgapetā : Peta has a body as big as a mountain. 10- Ajagaraṅgapetā : Peta has body like python. 11- Vemānikapetā : The devils suffer from misery in the daytime, but at night enjoy life in the Palace. 12- Mahiddhikapetā : Peta has great power. Present the definition of 12 types of Demons in order 
 
 
 
 
 
 
:
1- Vantaṃ asati bhakkhatīti = Vantāso. Called the Devil Vantāsa by eating saliva, vomiting, talk ...
2- Kunapaṃ arati dakkhatīti = Kuṇapāso. Called the Devil Kuṇapāsa by eating human or animal corpses.
3- Aggijālamukhatā etassāti = Aggījālamukho. Called the Devil Aggijālamukha by fire in the mouth.
4- Gūthaṃ khādatīti = Gūthakhadako. Called the Devil Gūthakhādaka by eating the portion.
5- Sūcipamānaṃ sukhaṃ etassāti = Sūcimukho. Called the Devil Sūcimukha, because there is a mouth with a needle hole.
6- Taṇhāya aṭṭhito pūḷitoti = Taṇhāhaṭṭito. Called the Devil Taṇhāhaṭṭita, by craving for hunger and thirst.
7- Suṭṭhu nissesena jhāno = Sunijjhāmo, Sunijjhāmo viyāti = Sunijjhāmako. The tree burnt down all the branches, leaves and stems, leaving only the burned tree root called Sunijjhāmaka. Peta is called Sunijjhāmaka because it is as black as the stump.
8- Sattasadisaṃ aṅgaṃ etassāti = Suttaṅgo. Called the Devil Suttaṅga because it has long, sharp nails like nails.
9- Pabbatappamaṇo aṅgo etassāti = Pabbatappamaṇo. Called the Devil Pabbataṅgo by body by the mountain.
10- Ajagarasadiso aṅgo etassāti = Ajararaṅgo. Called the Devil Ajagaraṅga by the shape of a python.
11- Vimāne nibbattoti = Vemāniko. Called Vemānika by birth in the palace, but during the day the pain is long, at night enjoy.
12- Mahatiyā iddhiyā samannāgatoti = Mahiddhiko. Called the Devil Mahiddhika by the Great God.
Residence of 12 types of Demons and Lords of Demons : At the
foot of the Himalayas there is a forest called Vijjhātīavī, this Vijjhātīavi forest is the capital of 12 types of Demons on the dwelling.
Among these 12 types of hungry demons, the type of devils is the great god who is the god of the hungry ghosts. As stated in Lokapaññatti,
"Yattha petanagare petamahiddhiko sabbapetānaṃ issariyādhipaccankaroti".
Vijjhātīavī forest is the capital city of Ngạ demons, and this Vijjhātīavì forest is located in the Roman forest. Here, the Maiddhika is the ruler of all the Demons.
The four types of peta are mentioned in Petavatthu and Aṭṭhakathā, ṭīkā:
1- Parehidattaṃ upanissāya jīvatīti = paradattupajīviko. Called the Devil Paradattupajīvika, because the network must rely on others for.
2- Khudā ca pīpāsā ca = Khuppipāsā. KhuppiPāsāhi pilito = KhuppiPāsiko. Hunger and thirst are called Khuppipāsā- hunger. Called the Devil Khuppipāsika because of hunger and persecution.
3- Nijjhāmena taṅhā etassāti = Nijjhāmataṇhiko. Called the Devil Nijjhāmataṇhika because of craving, that is, the constant hunger and relatedness from the fire burning in the mouth.
4 - Peta Kaḷakañcika this from the definition, because the name of Atula, as in Pātheyyavagga aṭṭhakathā stated that: "Kālakañcikāti tesaṃ asurānaṃ nāmaṃ". Called Kālakañcika this is the name of Atula of the hungry ghosts.
Some species of Demons that Bodhisattvas are not born in:
Buddhas-Bodhisattvas, since Buddha was ordained and not born into three types of
Demons, are: 1- Ngạ demons KhuppiPāsika
2- Najjhāmataṇhika
Buddhas-Kālakañcika
Which presented above. If there is a being, only one will be in Paradattupajīvika.
(The Bodhisattva problem is not born into these three types of hungry ghosts, in Apādāna aṭṭhakathā, Suttanipāta aṭṭhakathā and Biddhavaṃsa aṭṭhakathā).
The realms that Bo-slapped when being signed not being born is:
1- Not being a minority tribe.
2- Do not be born as Prince Māra.
3- Not being is Brahma-idea.
4- Do not be born as Thien-Tinh Pham.
5- Not being in another universe (Cakkavāḷa).
6- Do not be born as Brahma-color.
7- Not born as a woman.
8. Not to be a slave.
9- Not being born as a dumb, blind, or deaf person.
10- Do not give birth to the disabled, dead-end.
11- No change in appearance.
12- Do not create karmic cockroaches (5 types of karma).
13- No birth in hell Lokantariya.
14- Not being born in hell Avīvi, not being made to be hungry Demons Nijjhāmataṇhika, Ngạ demons khuppiPāsika.
15. No birth makes beings smaller than vertical stream birds and not bigger than elephants.
16. Being not a Noble One is between 4 A Sangha and 100,000 Great Lives.
Note : In addition to the 12 types of Demons and 4 types of Demons presented, there are many other types of Demons, such as Suciloma, which are known as hairy needles, Kharaloma Demons, Crows, Crows Ghanakha, Demons have long fingernails and toenails.
About 21 types of hungry ghosts in the law and
Lakkhaṇasamyutta mentioned: 1- Aṭṭhisaṅkhasikapetā: Devil's bones stick together into pieces, but no meat.
2- Maṃsapesikapetā: Peta has meat into pieces, but no bones.
3- Maṃsapiṇḍapetā: Peta has meat into clumps, blocks.
4- Nicchaviparisapetā: Peta without skin.
5- Asilomapetā: Demons are hairy like swords.
6- Sattilomapetā: Peta has fur like a spear.
7- Usulomapetā: Peta has fur like a tree.
8- Sūcilomapetā: Peta has fur like needles.
9- Dutiyasūcilomapetā: Peta has fur like needles, the second kind.
10- Kumbhaṇḍapetā: Peta has aa (pearl onions) very large.
11- Gūthakūpanimuggapetā: Peta is submerged in parts.
12- Gūthakhādakapetā: Peta devils eat.
13- Nicchavitakipetā: Female devils without skin.
14- Duggandhapetā: Demons have a stench.
15- Ogilinīpetā: Peta has a body like a torch and fire.
16- Asisapetā: Demons without heads.
17. Bhikkhupetā: Peta has the same appearance as the Bhikkhu.
18- Bhikkhunīpetā: Peta has the same appearance as Bhikkhu khưu ni.
19- Sikkhāmānapetā: Peta looks like a female student.
20- Sāmaṇerapetā: Peta has the general appearance like Sa di.
21- Sāmaṇerīpetā: Peta has the appearance like Sa di ni.
Footnote:  The snake devil and the devil crow that are mentioned in the French-owl commentary. This pet raven has a 25-week-long trunk and crows have a 25-week-long body.
LIFE OF THE BOOKS:
1-Story of the Devil Kāḷakañcika:
One day, Peta Kāḷakañcika thirsty, went looking for drinking water. At that place, there is the Ganges river flowing, the Ganges width and depth one week. Peta Kāḷakañcika went to the banks of the Ganges River, heard the sound of the Ganges River flowing, it knew the sound of flowing water, and this was the river, then went down to drink water. But after descending into the Ganges River, instead of drinking water according to his taste, but due to the evil karma, that water became stone and smoke spread everywhere. Peta Kāḷakañcika kept listening to the sound of flowing water, looking in the direction of the water without seeing the water anywhere. He went looking for water to drink from Sunset until the sky was bright, and he could not see any water.
On that morning, there were 30 bhikkhus who beg for alms, and they passed by that path and saw the hungry ghost Kāḷakañcika, and asked the hungry ghost:
- What are you looking for?
- Sirs, I am looking for a drink.
- Right in front of you is a river, you don't see stars!
- White Sirs! I really don't see.
But I have heard the sound of water flowing in front of me, however, I have been searching forever without seeing any water I have been looking for since the sunset has come so bright, I have not yet found water.
The Bhikkhu khưu then told Ngạ demon Kāḷakañcika lie down in that place, together take the bowl into the river to draw water to pour into the mouth of Ngạ demons Kāḷakañcika. Thirty alternately poured water into the mouth like that, but the water that you poured into the mouth was only a little, because Peta Kāḷakañcika has a mouth as small as a needle. (the explanation of the life of this Devil is in the Sammohavinidanī - aṭṭhakathā). 
2- The story of hungry ghosts and pigs:
During the Dharma teaching of the Chief Justice of awareness, there are monks when they end the body but do not end the password. Her position when the general network, being fallen into hell related to password does not end. When being rid of misery in hell then, reborn as hungry ghosts have mouths like pigs' mouths, hungry ghosts have bodies like humans, yellow skin color, pink but head like pigs. This pig hungry ghost lived until the teachings of Guru Gotama.
One day, this pig peta met Elder Nārada. Demons with White Nārada said:
- White Sir! The reason I was born as hungry peta pig, whose head is not like this, is due to the result of not ending the mouth, and my body has a bright skin color like gold, is the result that I have the end. So please have your body closed and your mouth closed so that it will not be like me. (this story is in Petavatthu) 3- Story of Devil Vemānika: 

During the time of the teachings of our masters, there are two citadels, Sāvatthī and Pātaliputta. Merchants of the two cities Sāvatthī and Pātaliputta often brought goods to Suvaṇṇabhūmi to trade. One day the merchants in Sāvatthī and Pātaliputta brought their goods to the ship, leaving the city towards Suvaṇṇabhūmi for sale. When the ship came out in the middle of the ocean, there was a merchant seriously ill, then the life in the middle of that ocean. While seriously ill, the merchant always thought of his wife, and who had a pure heart of joy and joy in creating blessings, so when they were in the same destiny, this merchant was born as the Devil of Vemànika in the middle of the Ocean. As in Petavatthu-aṭṭhakathā:
"So katakusalo devalokaС” anuppajjitvā itthiyā pati bandhacittāya pana samudda majjhe vimānapeto hut and nibbatti ".
4- The story of a female
Devils : In Kosambi, there was a young man named Uttara, the Uttara guy was very respectful and faithful Elder Mahākaccāyana so he prepared to put an offering to the Elder and prepare daily for things. Real offerings to elders cycle.
Uttara's young mother was a shabby woman, seeing that her son was preparing to transplant the temple and making offerings to the Elder like that, his grievances increased with each day. Come one day, she had cursed that: "What food to offer to the Elder, from now on please let this plant become blood, to be the real thing for him".
Uttara, when he finished creating the incense, preparing for the inauguration of that retreat, and during this inauguration ceremony, Uttara wished to have 100 peacock feathers (tails) to decorate the incense for beauty, to the elder. Everything that the young Uttara did, the mother did not have even a little joy, but when the young man wished to have a peacock tail to decorate Hoang am, he was happy. claiming that it was reasonable, agreed to rejoice with such a thing. When the general network, she fell into the race of hungry ghosts, due to the joy of making offerings to the peacock's tail feathers to Elder Mahā Kaccāyana, so the female ghosts have delicate hair, long curling, black. glossy, tail hair curled up very beautiful. But because she had the evil words: "What food is offered to the elder,
One day, the female Devils met Elder Kaṅkhārevata, He sat on the banks of the Ganges, she immediately asked the Elder to drink water, the Elder heard the female Devils asked for water, and said:
- Hey Peta, water in the river Hang is full, why don't you drink and ask for water from me.
- Dear Sir! The water in the Ganges is not there, it's all blood.
Hearing the Female Devils say that Elder Kaṅkharevata arose suspicion: "We see clearly the river water, why the Devil also said that it was blood". He asked the devil girl,
"Hey demon girl!" When you had done evil deeds before, but now you see that the Ganges water is all blood?
- White Sir! in my previous life, I had cursed, "What plants have made offerings to Elder Mahā Kaccāyana, those real things become blood". So now, I think the Ganges water is full of blood. Please think of me, give me one drink of water to quench my thirst.
- Then, my demon girl, I'll find water to help you.
After promising to help the Devil girl, he thought:
"If I now give Ganges River water to the female devil, she will not be able to use it either, because the fruit is too heavy." Then the elder thought, "Let's go begging for food, after I receive the real thing, I will offer it to the monks, then sprinkle the blessing on the female devil. When she is happy, with the words Sādhu will get water to drink as you like ". The elder thought like that, then went begging for alms, when he was already there, he brought the real thing with water to offer to the monks, and then dedicate the blessings, sprinkling water to return to the hungry ghost. Talking about the Peta, when she received the blessing from the Elder, she emanated the joys of Sādhu, Sādhu ... many times, from receiving the merit and by making her custom of Sādhu, she escaped. from the kind of Devils and rebirth in the Four-Great-Heaven-King realm, (This story is in Petavatthu pitīaka and ahhakathā)
5- The story of the Devil guarding property:
There is a young woman living by the trade in Sāvatthī. One day, she, along with some other girlfriends, left Sāvatthī together, went to another country to do business. In that trade trip, she made 500 gold coins. After completing the trade as expected then, the female group together returned to the capital Sāvatthī. In the middle of the road, they unfortunately encountered a group of bandits, the other women fled and took their possessions with them, but the young lady, after seeing the bandits, took 500 gold coins buried at a tree and then hid inside. Another tree nearby.
The bandits, after arriving, search for the property together, because they think: "the girls will throw money back to escape," but they did not find it. And they caught the young girl hiding nearby, they threatened her so she could show the money. But she refused to testify, they interrogated her to death.
After she was tortured to death by the bandits, because of the strength of her heart to save the money, she was born as a hungry ghost at that place to keep the assets she concealed. As in Petavatthu-aṭṭhakathā it is stated that:
Sā dhanalobhena tattheva peto hutvā nibbatti.
Due to nostalgia for the property, she was born as a Devil.
6- Snake Story:
In the city, Bārāṇasī had a millionaire, he earned an amount of 400 million. This millionaire brought 400 million of them to the river Ganges. After that, this millionaire became seriously ill and in the time of serious illness, he was regretful of the properties he buried. When the par destiny reborn as a snake lies the buried property.
As in the birth of EkaniPātasaccakira aṭṭhakathā,
"Tasmiṃ pana kāle bārāṇasī eko ca setti nadītīre cattālīsakoti dhanaṃ nidahit and va masanto dhanataṇhāya dhanapitthe pappo hut and nibbatti".
At that time, in Bārāṇasī, there were millionaires, after burying an amount of 400 million at the river bank, he died of nostalgia, and was born as a snake on the pile of property.
7- The Story of the Devil
There is an elder who earns 300 million, lives in Bārāṇasī. This fake man brought his 300 million money to bury it on the banks of the Ganges River, because of his love for this property, so when he died, he was born a rat on the burial property. As in the birth of Ekanipatasacca aṭṭhakathā, it reads:
"Apaso tasmimyeva padese timsakotiyo nidahitvā maranto dhanataṅhāya tattheva undūro nibbattati.
8- Story 84000 Peta:
In the past, from this Bhaddakappa (past lives) back to the 92th life. In this life 92 this Chief Justice-Dang-Giac appeared in the world with the name of Phussa. This Blessed One, He has three more brothers, all 3 of them are very full of assets. When the Bodhisattva Phussa gave up the bow of gold, left the ordination and became the Chief of the Sutras, the three extremely faithful brothers The Blessed One and the Three Jewels, all three agreed to bring the entire fortune. for the butler and the treasurer, the one who is Ratthamantasī and the person responsible for the tax collection. Both of them have the duty to look after them, creating benefits for them and their 1,000 entourage. After the handover, told clearly and thoughtfully, all 3 people led 1000 entourage, went to the dwelling place of the Ten-Force, please keep all three months of the season of settling,
Talking about the two housekeepers, after accepting the jobs from the three, every day the two of them set up real objects to offer to the Blessed One, Phussa and the Bhikkhu monks. The butler comes from money, the treasurer comes from. This blessed work required 84,000 helpers, wives and relatives of the two housekeepers and treasurers to attend.
After cooking the real thing, instead of these people making offerings to the Buddha and the monks first, but they are easy-going people who have used the real thing in advance, every day is like that. Those people, after the common destiny must fall into the hell of the residual evil, must be the Ghosts from the 90s life from this life backwards, in about those 90 lifetimes, with such akusala kamma. , it is unclear what animal manifestation, these people were reborn into any realm, only the most obvious display is being born in hungry ghosts during Buddha Kakusandha to Gotama Buddha - All four generations of Buddhas Buddha was the Kakusandha, the Konāgamana, the Kassapa, these types of Demons were always hungry, until the time of Buddha Gotama, they had the opportunity to go to the Buddha and ask:
- Bach Duc The Ton! All three generations of Buddhas have gone through, we have always suffered from hunger and thirst, still not materialized. Please have mercy on us so that we may take things for granted.
- The Blessed One after knowing the story, He immediately told the Devil group:
- Your loved one in that time, the butler who had benefited, now becomes King Bimbisāra. Therefore, if the King made merits, he would dedicate them to you.
The Devil group, hearing the words of the Blessed One, said there was joy and joy, thinking, "I will receive real things from King Bimbisāra". But when the King of Bimbisāra created a blessing, he did not return to that group of Demons, only general dedication in the usual way, so the group of Demons did not have the opportunity to rejoice, being a cause for real fruit. to them. That very night, rows of Demons went together to cry and appear for King Bimbisāra to see.
The king of Bimbisāra, after seeing the group of Demons and hearing their cry, was extremely frightened, the sky was just glowing. He went to the Buddha's seat, asked the Buddha,
- Bach Duc The Ton! tonight I heard an unusual cry, and saw beings with terrifying bodies. Please be kind and compassionate, please let me know the cause of the event that occurred last night until I go.
After hearing the story from King Bimbisāra, The Exalted Lord said:
- The cry of the night that the King heard, was the cry of the King of the past, in the time of Buddha Phussa. The reason they appear and complain like that, because when the Great King has finished making good deeds, does not dedicate the blessings to them, because they are waiting for the blessing to be the cause, so that it will result in real arising. Because the Demons were hungry for a long time. Therefore, when the Great King created merit, so dedicated to them.
King Bimbisāra listened to the teachings of the Blessed One, He hurriedly left, prepared to do the Great Contemplation, and then dedicated his own merit to Ngạ Demons.
On the line of Demons, when receiving the blessing of dedicating from King Bimbisāra, Sādhu's words and joy together. After they gave Sādhu together, they were freed from the Ngạ Devils existence and were reborn as gods from the four heavenly realms.
Kinds of Demons do not receive merit:
Among the 12 types of corpses, 4 types of corpses and 21 types of corpses mentioned above. Among all types of hungry ghosts, there is only one kind of hungry ghosts, when you have the opportunity to receive blessings from your relatives. They are Paradattupajivika, the other Devils do not receive the blessing, but they are devoted to the devotees, because these Devils are far away from humanity, only this Preta Paradattupajivika is the type of Preta born in within the village, as some people were killed, or died normally, but there was attachment to the land, so they came to show it to their relatives or others, which the folk often called Ghosts, demons or Preta the devil. That is the genus Paradattupajivika. But even if it is the Paradattupajivika type of Devil, if you do not know your relatives are giving, you cannot receive that blessing from your kin, because the rule of the Devil is blessed to have joy from the mind of the Devil. Therefore, even this type of Paradattupajivika is not certain that he will receive blessings due to his dedication.
The type of beings after death do not receive blessing:
The beings after passing away, being sentient beings in hell, being eagle, kind of hungry Devils far away from humanity, is Chu Thien, Brahma. Even if the members of the family invite each other to do merit, dedicate to these people, it has no effect on them at all in escaping birth from one realm to another, but only benefits to the people who are dedicated. For example: There are relatives and relatives who were destined to be born as a dog in the house, even if they do merit, dedicate to it, that bless cannot be achieved, no benefit to that dog. For Chu Thien or Pham Thien, too. They only know that their relatives have created merit and dedication, but that blessing does not accomplish any benefit to those gods and Brahma.
Particularly for those who do merit and then dedicate their blessings to their kin, they only know that it is so, even though their relatives do not receive the blessing of dedicating. The blessing that one has created and then dedicates doesn't have to be lost, but it will follow the creator of this life and the next and the lives to come.
So when creating merit and then, when dedicating to the deceased, the benefactor should abstain from the boisterous pleasures such as gossip, or have other fun things at the same time. Whether at the pagoda or at home, too, the person who makes merit should take precepts for the peaceful mind and must practice the concept of death, recite the corpse or the contemplation of impermanence  let the good mind arise. If the merit is conducted as above, the person who makes merit has many great fruits, that blessing will be increased by the Sangha and the deceased will receive the same growth.
If the creator does not practice as he has said, but is only interested in enjoying the pleasures, the mind while not being peaceful and the blessing arises a little, so the creation of blessings is mixed with pleasures like then, the benefactor only a little blessed cannot be fulfilled, make blessed blessed, and those who receive the blessing of the benefactor dedicate only a little, that is, the kind heart that arises in the benefactor only 10 percent, while unwholesome mind has up to 90 percent, if the benefactor blessed the common destiny in the meantime, will be reborn in 4 miseries. Do not think that he will be born in the human world or heaven.
Again, the blessing that is being created in the present, that blessing is dedicated to parents, teachers, relatives in the past, that blessings are still good for them as well as to those who are in the present.
Preta species are not certain.

End of the broad section on Pettivisayapada

-ooOoo-

PADACCHEDA PADANAMBANDHA VACANATTHA
and broad lecture about ASURAPADA
Definition: Na suranti issariyakilādihi ra dibhantīti = Asurā: Beings who are not bright in power and have no joy and joy. That being is called Asura.
Definition: Asurānam kāyo = Asurakāyo
The set (group) of Asura, called Asurakāyo.
In this definition it is explained that sentient beings are called Asura due to the lack of brilliance of power and joy. The word "BRIGHTNESS" here does not mean that it is brightened by aura from the body, but rather by life, such as those who live in the realm of humankind every day, some who create misdeeds with the Code of Law, are convicted , locked up in a prison cell, these people have suffered misery such as lack of food ...
Even if there is animal food anymore is also a real inferior to even clothes, thinking ... are also not good things. Not only that, but sometimes they must be shackled and shackled. In life they have to endure hardship, so called Being not brighter in power and not having the joyful joy like those on the outside, having riches, full of possessions. These people are full of peace, comfort arising in their lives due to the location of those properties. These people are called the brilliance of power and play, and they are the opposite of those who are imprisoned as mentioned above.
Therefore, this Asura language, if true, is Kāḷakañcikapeta asura.
Usually this Kāḷakañcikapeta does not have bhūmi, which is its own place, usually in places like people along the forest, the sea, the ocean, islands, mountains, and abyss where the Kā xứakañcikapeta asura resides.
So, the new Anuruddha professor presented that this Kāḷakañcikapeta asura is asurakāyo, which is the group of Kāḷakañcika Demons called Asura bhūmi.
Note:  The misery of this Kāḷakañcika asura is presented as in the Preta, so there is no need to present it here, even the other Kāḷakañcika type of Devil suffers the same.
The class of beings is called Asura in the sense of Asurā:
Asurā has 3 types: Petti asurā, Deva asurā and Niraya asurā.
Deva asurā: is Chu Thien called Asurā.
Petti asurā: is Ngạ demon called Asurā.
Niraya asurā: the hell beings called Asurā.
There are 6 types of Deva asurā:
1- Vepacitti asurā
2- Subati asurā
3- Rāhu asurā
4- Pahāra asurā
5- Sambarati asurā
6- Vinipātika asurā
Of all 6 types of Deva asurā: Vepacitti asurā, Subati asurā, Rāhu asura, Pahāra asurā and sambarati asurā. All five are called Asurā in contrast to the devas of the Dao-profit realm, the residence of these five types of gods in the mountains of Sineru, with a territory of 10,000 by week. Although the origin of this Asurā group is at the foot of Mount Sineru, it is also included in the Chu Thien Dao-profit group.
And the gods that are called Vinipātika asurā are Pīyankaramātā, UttaraMātā, Phussamittā, Ahammagutta ...
The type of Vinipātika asurā that is called Pīyankaramāta, is called Asura because this type of Vinipātika asurā is generally smaller than the gods, talks about the lesser power and the ViniPātika asurā's place of residence all over the world mankind as along the forest, trees, and hall created by the people, resident of the class Chu Chu Bhummattha, so this ViniPātika asurā class is the entourage of the gods Chu, the list is listed into the Chu Thien Tu-Dai-Thien Vuong group.
Petti asurā has 3 types:
Kālakañcikapeta asurā, Vemànikapeta asurā and Āvuddhikapeta asurā. All 3 types of this Devil are:
- Kālakañcikapeta asurā is the type of hungry Asurā that is classified into the voice: Asurakāyo as mentioned above.
So the first definition says:
Na suranti issariyakilādihi na dibhantīti = Asurā.
The main idea of ​​this definition refers to the group Kālakañcikapeta asurā only, not to mention the other types of Demons as in Jinālankāratikā that states:
Asurakayoti yasmā asurā nāma kālakañcikapetā tasmā te petesu pavitthā.
- Peta Vemānika asurā suffered misery in the daytime, but at night enjoy.
The bliss at night is the same as the bliss in the realms of Dao-profit, due to the refuge of enjoying the night like the devas of the Real-benefit, should be classified as Asurā.
- Āvuddhikapeta asurā is the type of hungry ghosts that kill each other with weapons. The devils Āvuddhika are called Asurā, because life is the opposite of the gods-benefit, because the gods have the love for each other, and the corpses Āvuddhika have only life for each other.
Niraya asura has 1 type:
Kind of space devil (Lokantarikapeta). This space hell is located between 3 Cakkavāḷa, each of Cakkavāḷa has interconnected boundaries. All three Cakkavāḷa contiguous by the curve, each Cakkavāḷa has a circular general appearance, so when the three Cakkavāḷa contiguous, there will be a space in the middle of three contiguous curves, such as when we put 3 mouths to the next cup. Adjacent to each other, there will be an empty hole like, so when all 3 continuous Cakkavāḷa also have a space in the middle of Cakkavāḷa, that is the space hell, the refuge of beings of space hell. Inside the space hell is the dark screen, below is the acidic water, if the beings of this space hell fall into that water, they will dissolve the body as if we put salt into the water.
The life of beings in this space hell is like a bat sticking to a wall, and trying to climb up a wall forever. Also, the hell realms of this space stick to the boundary wall of those 3 Cakkavāḷas. When the hell realms of space follow the boundaries of that Cakkavāḷa, they are very hungry, so when it is coming to heaven, retreat to the boundaries of Cakkavāḷa, if they encounter any other being in that Hell, Thinking that it was the real thing, he jumped and bitten at each other. When the two sides barged into each other, biting each other like that, they both fell because they let go of their grip, and dropped into the acid water below.
Beings hell space called Asura in contrast to the gods realms-benefit, according to the case of good and bad scenes. The scenes of Chu Thien Dao-benefits are all good scenes, and the scenes of the hell-like beings are all not good.
This space hell being called Asura exists in Buddhavaṃsa aṭṭhakathā.
This Asurakāyabhūmi, if merged, is included in Pettibhūmi. But the reason He put Asurakāyabhūmi in, is because of those types of Demons, there is a special kind of Demons, it is this special type of Demons, He called Asurakāya. As in Samyuttanikāya dasuttarasutta aṭṭhakathā, it reads:
"Pettivisayeva asurakāya gahito".
The story of Chu Thien Dao-profit fighting with 5 types of Asurā:
At the time of the first kalpa, this realm of virtue was the residence of our Atula Thien. Then Māgha youth were born to be Lord Deich in this realm of virtue. One day, Emperor Thich had a meeting with the Thien Dao-benefit and gave them a drink of heavenly wine. After drinking the wine just according to the will of Lord Thich, among them the group of Chu Thien Vepacitti asurā was drunk. Go to De Thich see Vepacitti asurā group was drunk as expected, and met such favorable opportunity to expel this group from the Kingdom of God-benefit. Lord Thich and his entourage, after preparing, worked together to catch the Chu Thien Vepacitti asurā group and their accomplices, and threw them into the Great Sea at the foot of Mount Tu Di (Sineru).
At the foot of Mount Sineru, there is a city like the good-faith city of Dao-profit. And the Vepacitti group and the others were thrown into the sea, because of being too drunk, the throwing was done by the divine power of Emperor Thich, so the Vepacitti group did not know anything, after the drunkenness was resolved. , Vepacitti group did not expect that: We were kicked out of the Kingdom of God-profit, thrown into the foot of Mount Tu Di. Because at the foot of Mount Meru there is a city like the city of Sudassana in the Dao-profit Thien, they Vepacitti have no doubt at all, still living as usual as living in the realm of Dao-profit.
In these two cities, the only difference is the tree to identify. In the Taoist city, there is the Paricchattaka tree (the coral tree), and the city of Asurā has the Pāṭila tree (the trumpet or the tree), but these two trees have the same family name, because the same name, that is, the name collectively, Ayujjha-pūranagara. Therefore, Vepacitti and his colleagues did not doubt anything, only to the flowering season, Pāṭila also flowering but different from the flowering of Paricchattaka tree in the Dao-profit realms. Only then did the Vepacitti group realize that: While I was too drunk, Deity with his companions threw me into the sea with the force of God and usurped the Kingdom of God-Loi.
Vepacitti group and his accomplices when they understood that and started to resent God with Thich and the Dao-benefit people. Together to gather, go to fight against God to recapture the Kingdom of God-beneficial and Ayujjhapūra in his Dao-profit realm before.
Talking about Mount Tu Di (Sineru), from the sea of ​​Dai Hai upwards divided into 5 floors: each floor is flat around the mountain, like the circle floor. The plane that borders a mountain, is a floor, each floor is guarded.
The last floor is the Chu Thien Nāga guarding, the second floor is the Chu Thien Garuna guarding, the third floor is the guarded Chu Kumbhaṇḍa, the fourth floor is the Chu Thien Yakkha guarding, the 5th floor is the Chu Thien Tu-Dai- Thien-Vuong keep watch. When Mount Tu Di had a general status of 5 floors, guarded by 5 groups of Chu Thien like that, but when the Asura group was strong, the army beat the Deich, the Thich group, the Vepacitti group also had to remove the troops sequentially to take the fight from the floor. one. When the Asurā group reached the 1st floor, they defeated the Nàga, because this group had the duty to guard, but did not have enough divine power to fight them, so they fled, and Garuna's group also fled, Kumbhaṇḍa group, Yakkha group, until the Four-Great-Heaven-King also have to flee. The Vepacitti asura group marched to the Dao-profit realms. Then Māghavā brought his troops to resist.
The battle between Vepacitti asura and God-like Thich took place there, unlike in the human realm, that is, war between people is the casualty, death, and injuries like amputation of hands and feet. ... extremely painful, bloody saved.
The battle in Heaven has no death and pain, casualties, similar to mannequins versus mannequins. If either side does not resist, because of fewer troops, they flee back into the castle to close the castle, the victorious party must retreat, because it is impossible to break the gate.
The battle between Deich and Vapacitti took place with victory and defeat. At one time, God Thich lost, and with the Emperor, they fled into the city to close the castle, Vepacitti's group had to withdraw their troops, because it could not destroy the city. At one point, when Lord Deich crowded with the army and won, when Asura retreated, Thich De and the others chased, Asura and the group ran to their city, closed the four gates of the city, so God and Thich also had to withdraw troops. Because of this cause, both of these cities are named Ayujjhāpūranagata (invincible), which means that the city has the ability to prevent the dangers arising from the outside, not allowing to enter.
The history of the war between Asura and the people began from the beginning of a long period of life up to the time of Gotama Buddha and until now Thich and Vepacitti still fight each year, when the Pāṭila or Paricchattaka flowers Bloom.
In Gotama Buddha's present money, there is a story that appears, and the Buddha spoke in the Mahāvagga samyutta:
In Majjhima, there is a cool, clear lake called Sunagadha. In the lake, there are many lotus flowers blooming. Now, there was a young man, sitting and thinking on the bank of the lake, while thinking, he came up with the idea that: "The sun, the moon, the stars, the trees in the world, all beings charming ... where did all this come from? " While he was thinking like that, in front of that person appeared a complete army with four army troops, the Army, the Cavalry, the Infantry and the Infantry, and they all fled to the lake.
When he ran to the edge of the lake, the four great army became small, retreated into the lotus stems, the lotus in the lake lurked, hiding and not letting the enemy see. And then lost. It was the small group of Atula incarnations, hidden in lotus flowers, lotus stalks, and then they went back to Asura Imperial City at the foot of Sineru Mountain.
The young man saw the event beyond his imagination like that, made him extremely surprised, thinking:
"I saw this strange thing, I must have gone crazy".
He brought the event that he saw and presented to the Blessed One, and the Blessed One said,
- Hey young man! what you witnessed was the truth. The defeated army was the defeated Asura group, defeated by the Emperor Deich, so Asura transformed into a small figure, escaped into the lotus, then fled together to his Asura citadel, at the foot of Mount Meru .
Causes of rebirth in the Asura realm:
In this world, there are people who have great fame and fortune ... but these people have a bad heart, or are not wise people, so they cannot realize that this is an admirable person, This is someone not worthy of praise. And so, they used their power in unrighteousness, that is, people of great German dignity, worthy of praise, they used oppressive power, and used words to insult and criticize. As for those who live according to misdeeds, the German world praises them. These people after their common destiny, often reborn in the realms of Asura.

End to the broad section about Asurakāya

-ooOoo-

Describe the analysis of the four realms of suffering directly and indirectly:
Hell, eagle being, Ngạ demons, Atula all 4 types of realms as described in the previous section. These four realms are called suffering, because they are the suffering beings of the beings who reside in them, according to the sentence that defines:
Dukkhena gantabbati = Duggati The world
that arises misery of all beings, is called the miserable realms.
In the four realms of suffering are hell, hungry ghosts, and Asura are called direct suffering and being born is indirect suffering, because there are types of Bang being like the Dragon King, the lion king, the Chaddanta statue, these species all have gods force, and there is peace, but still classified as being born, so this suffering is not direct suffering but indirect suffering, as in Netti aakakathā noted:
Apāyaggahanena tiracchānayonim dipeti duggatiggahanena pettivisayam dipeti.
Means: Germany Chief-isometric-sensory theory of birth and death of the species being Apāya. His theory of Hell, Peta, Asura is from Duggati.
But in Netti aṭṭhakathā when it comes to Hell, Peta, atula, He uses only one noun, Petti, to include both Hell and atula. Because that: All beings after death, reborn into these realms, display the great form that, if being born in hell, is called being, Peta, being in the world of Asura, is called beings Atula. All three types of beings He gathered into one type of beings Fiends (Petti), is that he refers to the form of these three categories is not good. Again, after the common destiny, beings born in this world have a great form right away, due to relying on this cause, so he gathered into one kind of being hungry ghosts.
About The
Context And Idle Scenes: 1- About the misery and the kinds of misery:
Duggati, if extracted by itself: Du + gati. Du means no good, Gati means the place of rebirth of beings.
Gati has 4 types:
1) Gatigati : The world is the rebirth of sentient beings. 2) Nibbattigati : The rebirth. 3) Ajjhāsayagati : (realm, volition effect) identity is in progress. 4) Vibhavagati : The arising of result, property. From Gati here is Gatigati as in Paṇṇāsa- aṭṭhakathā that defines: Sukatadukatakammavasena gantabbāti = Gati. The realm of sentient beings following the force of karma created is called Gati. The word Duggati in Paṇṇāsa aṭṭhakathā means: Dukkhassa gati pativararanti = Duggati. 
 
 
 




It hides the realm of suffering, so it is called suffering, or: Because it is the place where suffering arises, so is called suffering.
Or: Dukkhena gantabbāti = Duggati. The realms that sentient beings must proceed with suffering, Call it suffering.
TYPES OF LANDSCAPE There
are 3 types of landscape:
1) Agāriyapatipattiduggati.
2) Anāgāriyapati pattiduggati.
3) Gatiduggati.
In these three types of duggati, lay people create negative karma due to the power of disturbing emotions, called Agāriyapatipatti duggati.
Bhikkhu, novice monks in Buddhism have done wrong, which is destroying the existing beliefs of Buddhists for defilement (Kuladusana) and practicing as a fortune teller and physician (Anesana). The Bhikkhu khưu, Sa di that wrong administration, Called Anāgāriyapatipattiduggata.
And that Gati duggati, is a layperson, Bhikkhu, Sa di has acted as mentioned above, after death reborn into four realms of suffering, called Gatiduggati.
(these three types of misery in Mùḷapaṇṇāsaka aṭṭhakathā have been raised).
2-Prize on leisure and kind of leisure:
Sugati if extracted by self: Su + gati. Su means good, Gati is the rebirth of sentient beings.
As in Netti aṭṭhakathā has defined that: Sudarāgati = Sugati. Beautiful realm (place of rebirth), called Sugati.
Types of Idle
Idle There are 3 types:
1) Agariyapati patti sugati.
2) Anāgāriyapatipatti sugati.
3) Gatisugati.
In these three types of leisurely scenes, when the laity practices the ten virtues, it is called Agāriyapatipattisugati. The Bhikkhu khưu, novice in Buddhism practice the legal part, or the legal practice or both, Called Anāgariyapatipattisugati.
And Gatisugati is a layperson, Bhikkhu, Sa di that good practice, chon Chanh Chief as said. After the common destiny was reborn in the human realm, the gods realms, called Gatisugati. (These three types of Sugati in Mūḷapaṇṇāsa aṭṭhakathā have been written). 

Ending Part About Suffering

-ooOoo-

WIDE EXCELLENCE ABOUT HAPPY LANDSCAPE The
realm of fun has 7 realms: Human-world, Four-Great-Heaven-King, Dao-profit-Thien, Da-ma-Thien, Dau-interest-Thien, Hoa-Lac- Thien, Tha-Hoa-self-in.
The definition of sex realms is:
Kāmacahacaritā sugati = Kāmasugati.
Realms of action with sex scenes, Called Kāmasugati. There are 27 realms in the realm, from the Human World to the African-African-African Idea. But the realm of leisure life with sentences is only 7 realms, that is, the human realm and 6 realms of heaven. Called the sentence with sex, because the beings being born into the 7 realms of fun, this is related to the desire, the desire is:
- Looking forward to things that have a life or a non-life.
- Expect to hear the sound of life-giving objects or life-saving objects.
- Want to smell where things have lives or things that have no life.
- Want to taste the thing of life or non-life things.
- Want to contact with life-giving objects or life-threatening objects.
And while seeing, listening, tasting, smelling, touching, there is intention, joy. The main thing has been operating with craving.
Normally, sentient beings are human beings, and they must be made by the power of alms, morality, and morality to belong to the Great Compassion which beings have trained, accumulated from the past, or the present. But why is this place called the practice with craving for living beings or humans.
Indeed, all sentient beings born as humans or gods are born from all good deeds, but good deeds that lead beings to be reborn as humans or gods, still circulating in 31 realms, are called Saṃvāravaṭṭa. 31 realms or cycle of reincarnation, he categorized into Suffering-soles, so any sentient being still circulates in 31 realms, no one is free from suffering, whether it be a human being or a celestial being born out of good karma , still under the suffering ie the birth to kill, or birth, aging, sickness, death ...
Normally, when the Suffering-sole arises from birth. Suffering-soles must be related from the origin, ie, The Noble Truth. The First Noble Truth is the origin of the Noble Truth, and the Noble Truth of Suffering is viewed as the human being, this God. Set-base is craving, so there is a new definition that:
Kāmasahacaritā sugati = Kāmasugati Leisurely
sentences with craving.
Definition and expansive from Manussabhūmi:
1- The first definition:
Manussannaṃ etesanti = Manussā.
Beings are called human beings, due to their brilliance and courage.
In this definition, the word Manussa in particular, that is, people in the South Thien Bo Chau, if generally in terms of Sadisūpacāra - relative - then all four continents.
Here, it should be understood that the mind of the Nam Thien Bo Chau is different from that of those in the other three continents, that is, the mind of the Nam Thien Bo Chau has the courage of both good and evil.
On the good side, being able to cultivate to become chief-equilibrium-perception, Single-sensory, Thuong-Thinh-van, Dai-Thinh-van, Thuong-Thinh-van, Zhuan-Luan-king, be meditated, win ...
As for the bad, then: Kill his father, kill his mother, kill Arahant, bleed Buddha and split the Sangha.
The mind of those three continents is not so good and bad.
Therefore, from Manussa, the main part is referring to the people in the South of China. Also called the person in the other three Manussa is based on the appearance like the South Thien Bo Chau, so called the parallel.
The Nam Thien Bo Chau as we are here, everywhere in the universe, called Manussa, have no manifestation or speciality, because the progression in both the good and the bad. Which is clearly manifested as the Chief Justice-equanimity ... only being in this Cakkavāḷa, and the creation of 5 karmic non-cockroaches only in this Cakkavāḷa.
2- Another definition is :
Kāraṇākaraṇaṃ manati jānātīti = Manusso.
Nam Thien Chau Chau Nam called Manussa, because he knew what he should and should not do. This definition explains that:
Usually in this world there are only two types: things with rights and things without rights. Things with lives are divided into many categories, things without life are also divided. Two types of life and that life did not arise from the cause of difference.
The people of South Thien Bô Châu, when encountering such things, often have consideration and understanding for each of the different causes arising from that object, such as: This thing is born from this nucleus, not born from the nucleus this. Or this is the law that produces this, is not the cause to produce this ...
For example, when people see mango trees, durian trees, oranges, they know that: Mango trees are born from mango seeds, not from durian seeds ... how, the people of South Thien Bo Chau also know be the same and the appropriate cause is not the same.
In this definition, the word Kāraṇa means, there are two types of personality: Human name and personality. The cause of naming is the understanding of where beings arise in this life and the previous life. The materiality of identity is the form of the thing with life or without perception.
The causes as mentioned above, the South Thien Bo Chau often have a proper understanding in nature (Dhammajāti), without the need of guidance.
In this definition, it is shown that the people of the other three continents, both Chu Thien and Pham Thien, have an understanding of both appropriate and inappropriate human beings, not equal to that of the Southern Thien Bo Chau.
Here, the people of South Thien Bo Chau are the people living on this earth, bordered with us and not sure by the oceans ie Asia, Europe, and Africa.
3- Another definition is:
Atthānatthaṃ manati jānati = Manusso.
The people of South China are called Manussa, because they understand the benefits and the benefits.
This definition explains that: usually sentient beings, when the result arises, which is happy, pleasant, pleasant, or unhappy, pleasant. Both fruits come from body, speech and mind. When the body, speech and mind are good, there are good results and benefits; if the body, speech and mind are not good, there is no benefit or bad fruit.
The people of South Thien Bo Chau have the knowledge that: Body, speech, and mind are like this, there will be good results like this. Body, speech, and mind like this are not good, there are bad fruits like this.
In this definition, the word Attha means fruit. There are two types of benefits: the mundane benefits and the supramundane benefits, the mundane benefits are profit, prestige, praise, peace, or human property, the Thien and Pham Thien san. The supernatural benefit is the willow of the Dharma or the Noble One and the true human being, from the Right Level of enlightenment to the Save.
The benefits as mentioned, the people of South Thien Bo Chau often have the appropriate understanding in nature, from faith, tons, wisdom, balamā and listening (written).
In this definition, the presentation shows that: People in the other three continents and Chu Thien, even to Pham Thien, understand the benefits and the benefits are not equal to the people of the South.
4- Another definition is:
Kusalākusalaṃ manati jānātīti = Manusso.
The people of South China are called Manussa because they understand the good and the unwholesome.
This definition explains that: Usually beings have only three acts: Body, speech and mind. These three actions are either beneficial, or non-beneficial, in fact they are either wholesome or unwholesome. Body, mouth, and mind contact with Tin, Gender, Experiment, Tu-Tien is good, while the spirit, password, and onion associated with 10 non-virtues are unwholesome.
The people of South Thien Bo Chau have the knowledge that: body, speech and mind are like good actions. Body, speech and mind are like this unwholesome.
In this definition, the word Kusala is good, Akusala is unwholesome. There are also two types of goodness: Compassionate goodness and super goodness; friendly world Association is alms, moral precepts, religious practice, religious practice ... Super good world is Saint-Dao was born from religious progress and capable of killing absolute negativity, real good as greed, hatred, si. ..
- Participation: the sexual desire in 5, as if to see the movie, want to hear singing, wanting to sniff the aroma, delicious eats food want, want touched with good character, pleasure and think about the scene is material there are lives or non-living things, both internal and external.
- Golf: is indignation, discontent, dissent, dissatisfaction and hatred.
- Si: is the delusion, the disbelief, the devotion due to the skepticism of Buddha, Dharma and Sangha. The mind is not at peace, there is an emulation in the scenes.
The people of this Southern continent, having knowledge of good and evil, said according to the nature of faith, need, wisdom, writing, and balamā. Therefore, the differences of the Nam Thien Bo Chau people, according to the teachings such as this: Nam Thien Bo Chau people have faith in Buddhism, have a focus on Dharma, there are Tin, Can, Tue and Ba La. secret and good listening, so often know much in good and evil.
The people of South Thien Bo Chau only believed in other teachings (besides Buddhism), had no focus on Dharma, did not have faith, Can, Tue, Brahmin, and were not close to their relatives, often with little knowledge. in good and evil. The only difference is that much.
In the 4 definitions presented, show that: people in the other three continents, even to Chu Thien and Pham Thien, have less knowledge of good and evil, not equal to the Southern Good Men. Combine 2,3,4 again as follows:
Kāranākāranaṃ atthānatthaṃ kusalākusalaṃ manati jānātīti = Manussa.
Nam Thien Bo Chau, called Manussa due to the understanding of appropriate and inappropriate people, understanding the benefits and the benefits, understanding the good and the unwholesome.
Professor of Pali grammar, presented the definition of the word Manussa like this:
Manuno apaccāti = Manussā.
Called Manussa, by being the son of Manu.
In the early life, when all the people gathered, Ton Bo-slapped up to be the leader, ruler of the first Kingdom of that life, he took the title of Mahāsammata. King Mahāsammata this old name is Manu. King Mahāsammata, after taking the throne, arranged neatly, enacted the rule of belonging to the Dharma so that all the people could practice according to the law, not to go beyond the rules he had set.
All the people in that Kingdom have practiced it according to those laws. What the King prohibited, what was allowed by the King to practice and they strictly obeyed, did not do what is not allowed, only practiced what is allowed, no one resisted, or disobeyed, like good children, always follow the teachings of good parents. Therefore, these people were called Manussa, meaning the son of King Manu, King Mahāsammata in early life. And the rules that govern orderly and tidy that King Manu has established, called the law, and become the mode of transmission of that institution to this day. As in Manuvaṇṇarādhammasattha it is stated that:
Yasassinaṃ sarājinaṃ
Lokasīmānurakkhinaṃ
Ādibhūtaṃ pathaviyaṃ
Kathayanti manutiyaṃ
Evañca manunāmiko
Paṇḍito mudubyattvā.
Meaning: This King Mahāsammata, all the people call him King Manu. King Manu has a great name, a large entourage, and is the protector of the world, making humanity first, the first king. King Mahāsammata named Manu, who is wise, elite, skillful in judging.

-ooOoo-

The three more hostile traits of the Nam Thien Bo Chau compared to those of the other three, Chu Thien Dao-profit.
The people of South Thien Bo Chau had three characteristics that were more hostile than those of the North
Sea Liu Bei and the Chu Thien Dao-profit: 1- Sūrabhāva: There was a courageous plate in the practice, precepts and spiritual practice.
2- Satimanta: There are firm thoughts.
3 - Brahmacariyavāsa: Living happily, that is ordained.
As in NavakaniPāta aṅguttara, the Blessed One
states that "Tīhi bhikkhave thānehi jambudīpakā manussa vittarakuruke manusse adhigaṇhanti deve ca tāvatiṃ se katamebi tīhi tīhānehi? Sūrā ca catimanto ca idha brahmacar.
Meaning: Hey Chu Bhikkhu! the people of the Southern Compassion were more hostile than those in the North Sentence and the Divine Realms with three things. How is 3? That is to be brave, have strong righteous thoughts and live a blissful life.
Cause Bodhisattva does not live long life in Heaven :
Of these three characteristics, Idha brahmacariyavāso, is a virtuous life, that is, the renunciation, observance of the eight precepts, the nine precepts, and the 10 precepts ... only have the opportunity to be performed in our Nam Thien Bo Chau. In the Heavenly world there is no opportunity to do so, thus, the Bodhisattva when the Brahmin is not full, and although he lives in the Heavenly Realm has a long life span, Heavenly world, which he vowed to end life, to be born of humanity in South Thien Bo Chau. The death of Bo-slapped with such cases Called Adhimuttikālakiriya. As in Mahāvagga aṭṭhakathā - Dīghānikāya, it is written that:
Añña dā pana dīghāyukadevaloke nibbattābodhisattā na yāvatāyukaṃ tiṭṭhanti, kasmà tatthā Pāramīnaṃ duppū ranīyatta.
Meaning: often in heaven, it is difficult to train the Paramita, so Bo-slaps are born in heaven, have a long life, He does not live for the rest of his life.
Three characteristics of hostility of the North Sea Luu Chau compared with the South Thien Bo Chau and Chu Thien Dao-profit.
The North Sea Luu Chau has 3 characteristics of enemies:
1- Not accepting gold and silver is mine.
2- Do not regret, or accept that is my child, spouse.
3- Having a life expectancy of up to 1000 years.
The place of reincarnation of the North Sea Luu Chau:
The North Sea Luu Chau preserves the five precepts naturally, so when they are vast, they are reborn in Heaven as in Navaṅguttara aṭṭhakathā and Sāratthadīpanī ṭīkā that:
Gatipi nibbattā mato saggeyeva nibbattanti.
That is: when the Northern Beifang people are destined to share the world, being reborn in the Heavenly Yard is certain.
Indeed, the North Seagrassins, after dying from the old realm, must be reborn in the Heavenly Realm, but when they die in the Heavenly Yard, they can be reborn in misery, or whatever realms one has. Therefore, the reason that the Northern Cau Luu Chau fell into misery, there is only one realm is the realm in which they are staying.
Speaking of the definition of Manussabhūmi is:
The definition of the word Manussabhūmi is:
Manussānaṃ bhūtīti = Manussabhūmi.
The place of residence and refuge of mankind, called Manussabhūmi.
Manussānaṃ nivāsā = Manussā.
The shelter, the refuge of mankind Called Manussā.
Through the definition of the words Manussā and Manussabhūmi, which are the refuge of humanity, the only difference in grammar is: The word Manussabhūmi is a chord, if extracted into two words: Manussa + bhūmi = Manussabhūmi, in this word remove the sixth letter.
And from Manussā is from Nivàsataddhita - suffix Ā and remove the space.
Residence of humankind: The
human race lives on the surface of the earth, located in the four directions of Mount Tu Di. Mount Tu Di is located between 4 continents, in the middle of 4 directions, the remaining range is minus four large continents and 2000 smaller continents, which are all countries, only Dai Hai.
Sineru's four directions are the four great continents, the refuge of mankind, named:
1- Pubbavidehadīpa (Dongsheng Shenzhou).
2- Aparagoyanadīpa (Western Ox Chau Chau).
3- Jambūdīpa (Nam Thien Bo Chau).
4- Uttarakurudīpa (North Sea Liuzhou).
Mankind took refuge in these 4 Dai Chau, whose life span is determined as follows:
Nam Thien Bo Chau, who has an uncertain life expectancy, when Increase when decreased. When Nam Thien Bo Chau people had a body, speech, and mind related to Ethics, then they had a long life, at the same time, it was 1 a Tangkhàn being. Calculation 1 a Tangkky had a prize in the story of King Upavara. And when body, speech, and mind are related to non-ethics, then life expectancy is reduced, at least 10 years old.
Dongsheng Shenzhou has a life expectancy of 700 years.
The Western Ox Western Chau has a life expectancy of 500 years.
Bac Cau Luu Chau has a life expectancy of 1000 years.
Each continent has 500 small continents, a total of 2000 sub-continents. People in the continent has life expectancy increases depending on the continent. As in Samyuttanikāya aṭṭhakathā it is stated that:
Jambūdīpavāsīnaṃ āyuppamānaṃ natthi
Pubbavidehānaṃ sattavassasatāyukā
Uttarakuruvāsīnaṃ vassasahassāyukā
Tesaṃ tesaṃ parittadīpavāsīnaṃ

End of the presentation on the human realm. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/4/2020.