[08].VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. CENTRAL SUTRAS - SESSION NO.71 Tam Minh I. MAJOR ACCOUNTING Tevijjavacchagotta Sutta - To Vacchagotta on the Threefold True Knowledge. The Buddha denies possessing complete knowledge of everything at all times and defines the threefold knowledge he does posses. Lecture to Vachchagotta about his father . The Buddha denies having omniscience about everything at all times, and defines three vindications . II. SUMMARY Vacchagotta [1] asked the Buddha, is Gotama monk who is the most necessary [2] when walking, standing, sleeping and knowledge, knowledge where he exists continuously [3]. Buddha who says so is e ã slandering him with what did not. Gotama has to say there are three vindas. If he wants, he can recall many past lives with outline and detail. If you want to, you can see with pure divine eye, the life and death of sentient beings depending on karma. And with the cessation of the contraband, right now Ngai attains to the free, liberating wisdom. The Buddha answered the wandering questions: Among the lay people who have not yet removed the history of the home [4], no one has endured suffering after death; but many are born into heaven. No chronic deviant foreign direct n loud when the body can damage public network cessation of suffering pain; v à though Buddha mind to 91 lives Ng anybody does not know a chronic evil foreign direct n loud die born Exam Israel, but one taste, the taste and effect theory of karma now [5]. Upon hearing this Vacchagotta Buddhist transparency: If so, foreign direct l fruit à empty even matter all physiological unto heaven. Buddha claims it is. III. NOTE 1. This sutra and the next two sutras seem to present the evolution of Vacchagotta in chronological order. Samyutta includes a chapter recounting the e àm short argument between Buddhist and this position. 2. According to the commentary, although this sentence has a valuable part, the Buddha still completely rejected because of its worthless part. A valuable part of that statement is to confirm that Buddha is omniscient, all-knowing. The somewhat overwhelming part is that it affirms that the knowledge has always existed in Him continuously. According to the Venerable Venerable tradition, the Buddha is omniscient in the sense that all is known. He has the ability to know. However, He cannot know everything at the same time, he must pay attention to what he wants to know. In sutra 90, the Buddha taught that it is possible to know and see all, although not at the same time, and in the Tantra IV Sutta , he claims to know allì can see, hear, and perceive, that traditionally Venerable Ministry, which n ày understood l à confirmation of omniscience. 3. This is the kind of omniscience that the chivalrous teacher nuns himself has , according to sutta 14. 4. House history means the attachment to the things of a householder such as earth, jewelry, property, grain ... The commentary says, although this sutra mentions some lay people. Achieved Arahantship, but when at the Arahant path, they destroyed all attachments to worldly objects and thus either ordained as monks, or died immediately after attaining enlightenment. The issue of layman Arahant is discussed in the Milinda Panha Sutta, verse 142, "On the layman Arahant". 5. Because he believes in the effect of karma, he cannot follow the orthodox fate of his sect, a sect that denies the effect of karma and deliberate actions in changing human destiny. . According to the sutras, this previous life was a bodhisattva. IV. FRENCH NUMBER Two liberation; Three intelligence . V. CAREVacchagotta ask -ooOoo CENTRAL Sutras - SUTRAS NUMBER 72 Aggivacchagotta I. MAJOR ACCOUNTING Aggivacchagotta Sutta - To Vacchagotta on Fire . The Buddha explains to a wanderer why he does not hold any speculative views. With the smile of an extinguished fire he tries to indicatethe destiny of the liberated being. Tell Vachchagotta about the fire . Buddha told a wandering why he did not hold a strong thinking point of view . For example fire, he tried to say that the fate of the e ã liberation. II. SUMMARY The hermit Vacchagotta came to ask the Buddha: Is the world permanent or impermanent? Is the world boundless or boundless? Body and network are one or the other [1]? After death Tathagata exists or does not exist? Or exist both non-existent, or neither exist nor exist [2]? The Buddha denied all, for that is the forest of wrong views, bounded ants, leading to disputes, not to cup of greed, peace, enlightenment, Nibbana . Because seeing the dangers of views, Buddha did not accept them [3]. All wrong e ã get rid Tathagata. But here l à things Tathagata e ã see: here l à identity, collective identity originator of, cessation of excellence. The same goes for feeling, perception, action, and consciousness. With the cessation and detachment of all delusions of self, self-reliance, and endless dependence, the Tathagata is completely free from non-attachment. Then Vacchagotta asked where such a liberator was born ? The Buddha's response does not apply to him. Vacchagotta asked the Buddha if he was not born? Buddha replied: neither born nor applicable [4]. For the following two statements , both yes and no, and neither have nor no, the same is true. Vacchagotta stabbed uncertain, says some believe by the d voice before it brings e ã where he disappeared. Buddha taught it very difficult for Vacchagotta to understand this, when he belonged to the pagan , because this dharma was so deep, difficult to see, delicate, only understood by the wise. Buddha asked Vacchagotta, when the fire was burning, he could know it was burning, know its causes and conditions. But when it is off, he can know that fire e ã go on directions n loud or not? Vacchagotta answered no, because flames e ã off due to running out of fuel. Buddha taught: Likewise, due to rupa [5] that people recognize the Tathagata, but that rupa is destroyed by the Tathagata makes it impossible to arise in the future. Tathagata e ã liberation from the material, which should be born, not born, had just no, no no no, are not applicable. With feeling, h UK, where Tathagata formula, too, are e ã been severed roots can not arise in the future, n Israel four cases this does not apply [6]. The pagan monk finished listening to praise the Buddha using many means of presenting the righteousness, and asked for refuge. III. NOTE 1. The view that the network and the body is a materialism, because the body is in the body. The notion that the net other than the body is an ordinary view, the longstanding attachment, considers the life or the soul an eternal spiritual principle that can exist independently of the body. 2. The view that the Tathagata exists after death is a kind of common view, considering that the Tathagata has a self that reaches eternal liberation after the body dies. The view that the Tathagata does not exist after death also accepts that the Tathagata has a self , but this ego is destroyed when the body dies. The third point of view synthesizes these two views , rejected by the Buddha because both components include wrong views. The fourth stance seems skeptical, trying to deny both cases, or trying to avoid taking a certain stance . 3. In Pali in here with a pun between Ditthi gatta , mean opinion score abstract m à Tathagata e ã dismissed and Dittha , that is what is seen with direct knowledge of the Tathagata, that l à the arising and passing of the 5 aggregates. 4. The thesis says "not born again" means that the Arahant no longer experiences a new life. But if Vacchagotta heard this, he would misunderstand it as cessation, so the Buddha would deny. 5. The commentary says this is a rupa through which people describe the Tathagata as a material self. Comment add rupa e ã been abandoned due to the abandoned fetter li unto us to it, n Israel it is impossible to return in the future. 6. This paragraph should refer to the example of a extinguished flame. Nor can one say fire off e ã toward n loud. The same goes for Tathagata when reaching ultimate Nibbana , which cannot be described according to the above 4 cases , "yes, no, both yes and no, and neither has nor no." IV. FRENCH NUMBER Four non-theoretical issues : about time, the space of the world, about the body, about the Tathagata. Four hits . V. CAREA wanderer in foreign direct -ooOoo- CENTRAL SUTRAS - SESSION NO.73 The Great Vacchagotta I. MAJOR ACCOUNTING Mahàvacchagotta Sutta - The Greater discourse to Vacchagotta. The story of the wanderer Vacchagotta’s full conversion to the Dhamma, his going forth, and his attainment of arahantship. Long discourse given to Vachchagotta . The story of the wandering Vacchagotta completely returning to France, his ordination and attainment of arhat. II. SUMMARY Vacchagotta came to ask the Buddha for a brief explanation of virtuous and unwholesome dhammas. The Buddha said that greed, anger, and ignorance are unwholesome; no greed, no anger, ignorance is good. Unwholesome is the 10 dharma: killing, taking free, wrongly on sex, lying, two-edged, evil speech, frivolous, greed, anger, wrong views. Compassion is not this ten. Again, when Ai is a radical monks except not to arise in the future, that th monks silver Arhat e ã achieve the ideal of liberation. Buddhist monks asked Vacchagotta disciple n rushing e ã reached did not result [1]. The Buddha replied that many monks and nuns have attained that fruit; many lay men and women have passed paragraph 5 of the lower part of the history of virtuous life [2]; many lay men and women enjoy material things but accept the teachings, have suspicions, do not rely on others, live in the master's teachings. Vacchagotta confirmed the Buddha's teachings are beneficial for all types of people, and asked to be ordained to the Buddha. Buddha taught anyone from the outside world who wants to leave home to go through four months of trials. Vacchagotta accepted four years of trials. Half a month after taking the great precepts, he went to ask the Buddha to teach a higher level of education [4]. The Buddha taught him to practice pure meditation and insight, to eat the copy [5] to attain victory. After a period of living in solitude diligent, Vacchagotta reach the goal of life of dignity, self-aware students e ã advantage, dignity, e ã success, to do e ã done, after life n was not even born n loud other. He sent words to the Buddha when a group of monks went audience Ng ai: "World religions e ã is the servant, celestial e ã is the servant [6]." III. NOTE 1. This sentence and the following sentence refer to Arhat results that Vacchagotta thinks only the Buddha can prove . 2. This sentence refers to Imperfect results. Although secular life, he necessarily obey the holy v ì e ã take fetters except greed. 3. This sentence refers to the rank of Duet Luu and Nhat Lai, who can still indulge in sensual pleasures if they live life at home. 4. According to the commentary, this position e ã reached fruition Real Ho An and to Buddha to ask about the practice of insight to show arahatship. But children of Israel Buddha that he can qualify for a triumphant position, n Israel He taught him net just to generate 5 types worldly place winner v à insight to results attained Arhat. 5. Parish or c eat the appropriate l à fourth meditation to attain 5 wins v location à wisdom to attain Arhat. 6. Venerable e ã is the servant, celestial e ã is the servant . This is an indirect way for the Buddha said he e ã attained Arhat. The monks do not understand n he should Buddha e ã explain the meaning to them. IV. FRENCH NUMBER Three intelligent, Three poisoned, four of them, 10 unwholesome, 10 good . V. CAREAccording to the request -ooOoo- CENTRAL SUTRAS - SESSION NO.74 Truong shao I. MAJOR ACCOUNTING Dìghanakha Sutta - To Dìghanakha . The Buddha counters the disclaimers of a sceptic and teaches him the way to liberation through the contemplation of feelings. Lecture for Truong trao . Buddha rejected the skepticist's claims and taught the path of liberation through sensory contemplation. II. SUMMARY The wandering Truong Trao [1] came to Buddha, although his theoretical father was that all of them did not like him [2]. Buddha asked again, is it all inclusive of this view of him. The duo still insisted that he did not like anything [3]. Buddha taught, most say so, but later on holding a point of view. Only a few, after seeing internal contradictions in their views , immediately give up all views [4]. Buddha analysis: Some people claim: all are l am i enjoy. Some people declared: it was not all I liked. Some people say: part makes me like, part makes me dislike [5]. The first point of view is close to desire, attachment, attachment. Point 2 is close to not greed, no attachment, no attachment. Upon hearing that, Truong Trao said that the Buddha praised his views . But the Buddha calmly continued to analyze: Who advocates: a part that makes me like, a part that makes me not like, the parts that make them like are close to greed, attachment, attachment; the part they dislike is close to not greed, no attachment, no attachment. Wise man to realize that, if it comes to any important point n rushing in three important points tr Israel [6], and for that l à true, moreover , all wrong, th ì going against two classes of advocates two other point of view. In a nutshell, there is dispute that leads to opposition, opposition leads to debate, debate leads to opposition, opposition leads to anger . Seeing this, this person canceled those views. Buddha taught Truong Trao [7]: This body is material material created by the four elements , born by parents, maintained by food; it is impermanent, dispersed, perishable. When contemplating this body is impermanent, suffering, like a disease, like a tumor, like an arrow, like a misfortune, like an obstacle, as an enemy, as destructive, no, no-self, then desire is towards itself, the loving attachment, s t of coal was to eradicate. There are three feelings of bliss, misery and non-bliss, all three are impermanent, conditioned, only born; should holy disciple all three life, by glass, by cup of greed, by cup greed, he was liberated. With liberating mind, monks do not say yes to anyone, do not dispute with anyone, only use worldly nouns but do not accept nouns [8]. After listening, the false religious relics Phất: n no longer grasp, liberate smuggled or [9], into A la Han. Truong Trao is pure in his eyes, clear of doubts, and has no confidence in others. He asked the Buddha to accept him as a layperson, from now on to his whole life. III. NOTE 1. Pham Chi Truong Trao is the nephew of false religious Xá Loi Phat. By the time he arrived Buddha, Venerable Shariputra was just ordained l àm monks 2 weeks, and are c glitches is a tier Project Save. 2. According to the commentary, Trường Trảo is a hermeneutist, clinging to annihilation, and explains this as: "There is no kind of rebirth I can accept ." However, many of these sutras do not provide any concrete evidence to support this interpretation. Perhaps rather, the words of School awarded "no g ì do I accept being" l à reinforced to specifically refer to the philosophical view other v à thus prove School awarded a skeptic thoroughly to m kind of game of 76 e ã satirical described as "theoretical bending slithered like eels." His words thus are as well as a complete rejection of all philosophical views. 3. The conferring of change n ày following the conclusion of the commentaries, should be understood as follows: the Buddha said that with his question, Truong Pham Chi has awarded an intrinsic contradiction. V ì he could not overrule all that not all doctors are always concerned his view, v à what n would entail the opposite stance, which means he has accepted it. However , even though Pham Chi Truong Trao recognized the implications of the question posed by the Buddha , he continued to emphasize his point of view that nothing could make him acceptable . 4. According to the commentary, the first sentence refers to those who at first have a point of view of common acceptance or attachment, and then follow slightly different views on those opinions. Sentence 2 refers to those who give up their basic understanding but then do not follow a different point of view . But if Truong Trao is a radical skeptic , as it seems, then Buddha's words can be understood as displaying an internal uncertainty in the skeptic's position: psychologically, It is not pleasant to stay in the darkness of doubt. So part east of nh à disbelief, while their claims rejected all important points, still surreptitiously follow a certain point n loud Meanwhile, while a few give up their argument to find a path to knowledge. 5. The thesis says these 3 views are common sense, part ant and part often part . Often knowledge is close to craving, attachment because it asserts and delights exist in any subtle form; The view is close to non-greed, non-attachment because although the wrong view of self, the view of the view leads to existential boredom. If the second viewpoint is understood as absolute skepticism , then it can also be seen as close to non-greed, for it expresses disillusionment with existence, with a theoretical background, and so on. Well so represents a groping, albeit wrong, step toward lust. 6. According to the commentary, this teaching was meant to show Truong Trao the danger in his opinion and thus encourage him to give it up. 7. At this point n ày, Schools awarded e ã waiver period is. Now Buddha started teaching him meditation. First contemplate the impermanence of materiality or the body, and then contemplate the impermanence of the cittas under the subject of sensation. 8. The commentary quotes a verse that says an Arahant can use the nouns of me and mine but without arrogance arise, nor do they imply a self. More Digha 9 in which the Buddha say about the speech using nouns me: " This is just the name, the language, the way of speaking, the way only to ordinary d Brøndby teammates in the world, but virtue Tathagata uses them but is not mistaken about them. " 9. According to the Abhidhamma, after thinking about the teachings of the Buddha's teachings to his nephews, the eminent monk Xa Loi Phat develops insight and attains Arahantship. Truong Trao has achieved results in the past. IV. FRENCH NUMBER Three life, three types of knowledge - like everything, don't like anything, some part likes not . V. CAREWanderer named Schools awarded -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 75 Magandiya I. MAJOR ACCOUNTING Magandiya Sutta - To Magandiya The Buddha meets the hedonist philosopher Magandiya and points out to him the dangers in sensual pleasures, the benefits of renunciation, and the meaning of Nibbàna. Teaching to Magandiya. Buddha met the hedonist named Magandiya and showed him the dangers of desire, the benefits of renunciation and the meaning of Nirvana. II. SUMMARY Buddha went to relax in the firehouse of a Brahmin, and in the morning put on his robes and take a bowl to beg. The monk Magandiya came to the Brahmin temple and saw the grass for the Buddha, telling the Brahmin that it was an unfortunate thing that he saw the grass of Gotama a destructive life (1). Brahmin told wanderer careful in speech, since corrugated Gotama was much respected position, l à person e ã holy practice the religion. Magandiya said that if Gotama was present, he would say the same, because his scriptures were passed down like that. Buddha sitting in the woods, with the implementation of Israel pure atrium, listening is the story b heats back home by Brahmin fire, he asked if wanderer Magandiya e ã say about this grass. Brahmin was terrified to tell him that Buddha was what he was about to say, did not expect the Buddha to know. Then Magandiya appeared. Buddha asked Magandiya if it was because he advocated upholding the five senses so he thought he destroys life. The monk confirmed, and brought his own scriptures to testify. Buddha asked him, if a person, after enjoying boredom of lustful pleasure, realizes the danger in it, and empties the qualities, tones, flavors, flavors, touches, living with peace of mind, with thirst love is eradicated. Do you have any opinion about such a person ? The duo said no. Buddha when he was home he enjoyed the full year education (2), but after a period of apparent sweetness, the danger of them, he e ã cessation charity, eliminate the heat of Education, Security stay with thirst and love to be subtracted, with peace of mind. When you see other beings not renunciation n mande sex, being sexual performance, êu burning, Ng who does not wish to be like them. V ì He e ã tasting to be blissful of meditation, glass of unwholesome law, delusion too blissful from heaven (3), so he no longer desires anything inferior. Buddha gives two examples of sensual pleasures versus bliss meditation. Example 1: A person was born into heaven 33, and is served by them as a maid, fully enjoying the celestial desires. When he sees a person enjoying the five senses of life, does the other god desire to return to his senses? The monk said no, because sex is so much more wonderful than human beings. Buddha also left home when he e ã n enjoy sound faith a fig m eat; but after e ã residence certificate bliss of meditation on, Ng who does not even lowly sensual desires. Example 2: A leprosy patient with an erosive body uses his fingers to scratch the mouth of the wound for bleeding and burn himself on a coal pit; Meanwhile, lepers feel pleasure (4) because of the itch. But a healthy person or a leper e ã all patients, when they saw him bloody and hot fire, with the desire to be as c ui there? The duo replied no, people who are cured or people who are not sick will see you as scary. Buddha who e ã sexual ly, ly immoral law, residing in blissful meditation to nh Print n sound faith, too, see it l à suffering heat. Not only because of being eradicated craving, craving competition was êu combustion, nê has the illusion of feeling in the year of desire. Some people also enjoy the full-year education, not eliminate the heat of desire th ì can not dwell with loving other e ã is the exception, with inner peace. The Buddha then said l Daniel stanza e ã popular among the masses (5): No sickness, ultimate victory overWanderer confirmed he also e ã heard of his guru retransmission b one claimed it. Buddha asked him what it was not to be sick, what was Nirvana. The wandering monk replied that I do not have any illness, be at peace (6). Buddha taught that the blind man was deceived in color, the wandering man was also deceived into ill health and Nirvana. Because this body is a disease, a tumor, an arrow, is a misfortune. When you know what is not sick, you can see Nirvana. When dharma arises, greed for the five aggregates are the exception, he could see a time d Ai e ã was this mind deceived, leaving him clinging to form, feeling, perception, consciousness ( 7). Due to attachment, there is friendship, due to being born, there is life and death. That là set the start of all the aggregates of suffering. Then the wandering Buddha asked the Buddha to lecture for him to get rid of the buzz. Buddha taught him to be close to the true human beings to hear the magic of the Dharma. By listening to the Dharma he will live in accordance with the Dharma. By living the right dharma, he will prove himself to know that this body is a disease, lumps, arrows, and will know that these dhammas (8) will be eliminated without residual . Because clinging is eliminated, old men will die. Such is the cessation of all suffering aggregates. The monk Magandiya praised the Buddha, asked for refuge and ordained the great ordination . Buddha taught that anyone who used to be a pagan who wanted to leave home had to spend four months in residence. Volunteers stay for four years. Once ordained soon, he attained supreme purpose m à descendants of wages in the abandoned part e ình live not in e ình guide to: Birth e ã advantage, dignity, e ã into what should e ã do, then life n was not even born n rushing others. III. NOTE (1) Bhànahuno , who destroys life. The dissertation explains the wandering view that "maturity" should be done through the 6 senses, by experiencing any scene we have never experienced before, not clinging to the objects that have been. familiar. Quan n ày seems close to the Status of people today, for the ultimate happiness that l à concentrations of v à the diversity of experience, so necessary to pursue an unlimited experience. (2) His father, the King provided him with 3 palaces and many women surrounded him with the hope of keeping him in the secular life, making him forget the idea of ordination. (3) According to Luan, it n ày is said to refer to the favorable base arahatship tr Israel charity. (4) This term refers " go unto the island concept " see suffering for fun. The commentaries say that sensual pleasures are suffering because they evoke defilements and because they bring about results in the future. (5) The whole verse e ã get past Buddhas recite between four congregations. Mass memorization considered a poem related to omen . After the last Buddha passed away, this verse spread among the wanders, but they could only remember the first two sentences. (6) Magandiya explicit e ã understand this sentence matching wrong 58 minutes in the Brahma Net Sutra: "When the self is offered 5 Education Minister Yang, joy in it, v noisy at that time the self reaches Nirvana The ultimate table in the present, right here ". (The School of Sutras I). (7) This term implies that he clings to form, feeling, ... being mistaken for me, me and my self. When a person arises, the knowledge of attaining results is saved, then the view of self-attachment is eliminated, and he understands that the 5 aggregates are just empty phenomena. (8) These dhammas refer to the five aggregates. IV. FRANCE CONTACT NUMBER 5 sex , 5 c eat , 12 conditions . V. CARE
-ooOoo- CENTRAL Sutras - SESSION NO.76 Sandaka I. MAJOR ACCOUNTING Sandaka Sutta - To Sandaka . The Venerable Ànanda teaches a group of wanderers four ways that negate the living of the holy life and four kinds of holy life without consolation. Then he explains the holy life that is truly fruitful. Teaching to Sandaka . Venerable A nan teaches a group of wandering four ways of denying the virtuous life - the non-virtuous life - and the four types of unsettling, "unsettled virtuous life." Then Ngai lectured on how the virtuous life is truly effective. II. SUMMARY The wanderer gathered loudly b alk Discussed issues recommended ph buzzing Crap [1], the Venerable Ananda to. They are silent to honor the Buddha's sermon theory. Venerable A Nan said that The Buddha has declared four non-virtuous dhammas and four unethical dhammas that people do not follow and if they follow, will not attain goodness [2]: 1. There is a master advocating that there is no almsgiving, no sacrifices, no sacrifices, no negative effects of good and evil deeds, no this life , the next generation, no mother, no father, no with biochemical beings, pp Israel there was no discipline sa h Chung prime v à announced about life n ày afterlife. A person includes four great [3] when he dies returning with four great; Fools as well as intellectuals die . The wise person thinks, if this guru is right, then we don't need to stay and practice, because we practice as well as not [4]. This is the first non-virtue. ( Theory of Action ) 2. There is a master's viewpoint as follows: self- indulgence or wrong telling to kill, steal, lust, are not guilty. Almsgiving, to be honest, does not create any merit . For this theory, the mind also thinks as above, not following that guru. This is the second non-conduct of non-virtue. ( Theory of Cause and Effect ) 3. There is a master advocate: not due to the only cause , the sentient being is polluted, nor the cause and condition, the sentient being is purified. All are destined to govern, enjoy the miserable life of the six births . A wise person will think, if this teacher is right, then I don't need to stay to practice. This is the third non-virtue. ( Fate theory ) 4. There is a master has the following theory: There are seven bodies [5] permanently residing, immobile, do not affect each other: geography, water, fire, wind, suffering, misfortune. Here there are no killers or people killed, when a rushing man decapitated a man with his sword, the sword fell on only seven bodies. After a long time, fools the wise after the reincarnation will extirpate suffering pain [6], as roll will last only released d Ai to a level n loud that th ì terminated. (The theory of reincarnation purifies ). Buddha said, the wise person cannot live these four non-virtuous actions, if living according to it, they cannot attain righteousness. Next the venerable venerable presents the four unsettled virtues: 1. There are masters who have seen themselves have proven to be fully tri, even when walking to sleep, awake, that knowledge is still uninterrupted [7]. But he sometimes rushed into an empty house to receive alms food, or was bitten by a dog, met with a fierce elephant, a bad man; And he has to ask the name of the person and place. When someone asks e ã say why is omniscient, he answered things must happen so should e ã happen so. Those who are wise when hearing this guru's quibble will feel insecure if they live a virtuous life with him, so they should leave . 2. There is a master who considers the legend to be true; But some are correct, some are wrong, so sometimes it is. This is the second place of insecurity. 3. There is a good teacher who is good at reasoning and theorizing according to his own will. But a part of reasoning, and a part not so clever, sometimes at times. 4. There is a foolish dull teacher who, when asked what the problem is , use crawling logic like an eel [8]. These are the four types of insecure spiritual practices that people of wisdom do not live, if they do not attain goodwill. Tathagata appeared in life, after realizing with the mind, declared what he witnessed, teaching completely pure virtue . After giving up the 5 hindrances of the Buddha, the first to stay in meditation until the fourth, to become Arahant. He could not commit to 5 things [9]: killing, directing, lusting, hoping, and storing food to enjoy [10]. An e ã evidence illegally take only when thinking about the problem n ày [11], knew that contraband or e ã are we to make an end, but knowledge does not dwell li Israel continue when he goes to stand Sleepers . Then Sandaka questions in this teaching there are many pediatric êu you e ã liberation [12]; and the answer, there are countless people e ã leader is a preeminent goal as such. Wanderer Sandaka said it was wonderful, in the teachings of the Buddha are not praising me blame people, but both the theory and practice of e ã produced many leaders directed at winning such, while not a man of foreign direct Chuy Israel canceled tha self canopy, leaving only three leaders directed l à Vaccha Nanda, Kisa Sankicca and Makkhali Gosala [13]. He and his followers asked to ordain as Buddha III. NOTE 1. Tiracchànakathà sometimes translates "animal stories." Tiracchana means black l à sideways, v à although mean animal or bladder birth, according to the fear, at this allusion conversations going across or go straight angle with the line taken l Daniel heaven or brought to the exit. 2. The four non-living non-virtues are the teachings in principle, negating the prospect of achieving the ultimate results of the practice. As this sutra shows, those who advocate these theories - contrary to their own principles - still observe the austerities and practice the austerities. The four unsettled virtues do not destroy the principle of virtuous living, but also do not offer the prospect of the ultimate outcome of spiritual discipline. 3. The next sutta clearly states the materialist propositions of the point of view that are not stated in sutta 60. The Sa Mon- Fru sutta considers that this view is that of Ajita Kesakambalin ( School II ). 4. The stance here seems to be that even if one does not live the virtuous life, eventually reaping the karmic retribution as one does, as the rest of the passage will say clearly. 5. In the Sa gift , the n ày assigned to Pakudhakacc Ayana ( School II ). However, in that sutra, the detailed classification, until "the fool and the wise, both will stop suffering", it is related to the theory of inhumanity, and put immediately after the theory of inhumanity. in this sutra . All views are attributed to Makkhali Gosala. V ì clearly the relationship between the two theories, and because the two typical movements by Makkhali Gosala Ajivaka territorial director, seems that the inclusion hThis classification system in the theory of the seven bodies is due to a mistake in the oral teaching. The correct sutra is probably the one maintained in the School of Sutras . For the commentary on this classification system, see Bodhi, the Sa Mon Fruition Sutta . 6. The confirmation of this view point to extricate fateful e ã published in tr Israel. 7. This is the announcement of the Buddhist monk Nirvana in Central Kinh Kinh 14, and in the Tena Chi Sutra 9, the Nirvana and Phu Lan Na Ca Lettuce also announced the same. The fact that he made false judgments and had to question the question, justifies the opposite of his blatant statement . 8. This stance is known as an eel "crawling like an eel" (Amaràvikkhepa) because this theory stretches here and there like an eel that has threaded through the water, unable to catch it. In the Sa Mon Fruition Sutta , this stance is assigned to the Sanjaya Blatthi Putta ( School II ). It is very likely that these "eel-like" theorists are a kind of radical skepticism , not entirely convinced of the vision of ultimate problems . 9. According to School 29, there are 4 other things that Arahant cannot do, that is : he cannot do a bad karma due to fear of anger and ignorance. 10. Sutras : he no longer contains food and other pleasant objects to enjoy. 11. This paragraph is translated according to the PTS. 12. Niyyàtàro , Nanamoli translates as Scout, Horner translates à Great Master. It is clear that both of them follow the dictionary saying this noun is related to the word niyyàmaka , the navigator . But niyyata due from niyyati means reach ultimate liberation , so that here translate l à person e ã liberation. 13. On 3 masters of Ajivaka, see China 36. According to fear, sentences putamataya putta , "the child died b à mother" means "He thought, who according Ajivaka e ã death; their mother has the children died. " IV. FRENCH NUMBER Three intelligent, 4 non-virtuous, 4 unsuspecting virtue, 4 meditation; 7 body - geomorphic geomorphic wind blissful suffering . V. CARE Wanderer gathered -ooOoo- CENTRAL Sutras - SESSION NO.77 Mahàsakuludàyi I. MAJOR ACCOUNTING Mahàsakuludàyi Sutta - The Greater discourse to Sakuludàyi . The Buddha teaches a group of wanderers the reasons why his disciples venerate him and look to him for guidance. Long lecture for Sakuludayi . The Buddha taught a group of wandering monks the reasons why his disciples respected him and lived under his guidance. II. SUMMARY Buddha went to the monks' monastery led by Sakuladayi. Sakuludayi rushed to welcome the Buddha and the white Buddha, while the famous non- Buddhist masters such as Makkhali Gosala, the younger nuns ... were respected by the masses , they were not respected by their disciples. . Every time the sermon, they are contested by the disciples, criticized and slandered. In contrast, the ascetic Gotama be mass religious s boots, to be disciples reverently respected. Whenever Ngai gave a lecture between an assembly of hundreds of people, there was not a cough among his disciples. The masses live enthusiastically expectation of the Buddha, even the disciples are corrupt because of arguing with you fellow initiates, still praising the Master, praising the Dharma and Tạ, just blamed themselves for not being able to live a virtuous life for the rest of their life. Thus, Gotama monk is dependent on the disciple to live. And Pros e à Mobile makes it so is because he has 5 Germany v à praise n sound faith: 1. Eat less; Buddha taught not because of these 5 things, but his disciples respect him , because there are many of His disciples who are more austere than him, superior to him in these 5 aspects. But it is due to the following 5 measures that make them respectfully rely on Tathagata. These are: 1. His e ã supreme achievements About aggregates, the disciples admired Ng who's about t antenna heavenly; 2. Miraculous knowledge through which Tathagata sermon with victory, only human , with divine power. 3. He attained ultimate wisdom, foreseeing the ways of reasoning [1] in the future so that His disciples never interrupted an ongoing conversation ; 4. He cleverly replied to his disciples when they were drowned in suffering. He satisfied their minds with the four Noble Truths; 5. He preaches the path of practice, including: 4 mindfulness [2], 4 righteousness, 4 gods, 5 c eat, 5 forces, seven senses, holy eight branches , thanks to the dhammas This disciple realizes victory [3]. He taught 8 liberation [4], 8 won the land [5], internal color found limited quality, and by photography won them, he knew, this is the first victory [6]. Intrinsic insight sees infinite foreign qualities and regains them, he sees, is the second victory. Without consistent internal identity, seeing limited quality is winning the third origin [7]; see infinite quality and regency wins, is the fourth victory. The next four victories are due to contemplation of inner colorlessness, seeing pure green, yellow, red, and white external appearance, and after photography wins them, he knows. He taught how to practice 10 variables [8], 4 meditation. Ly education cup bad law, the first monk to stay in meditation has range of four, with the bliss due to the cup of sex [9] ... until the fourth meditation does not suffer without stray, pure discharge. He taught his disciple of wisdom [10] that this body is conditioned and conditioned; in that body the consciousness leaned on and was bound like a string threaded through gems. He lectured on the path h publication only to a relative standard chemistry student, to attain the position as variable h win ình, the ear, natural label, sufficient network, tha, and illegal take. These are the dhammas that make disciples respect and depend on him. III. NOTE 1. Nanamoli translates "consequences of an affirmation." It seems to mean that Buddha understood all the implications of his teachings as well as that of other doctrine. This sentence can also imply that the business as Brahma Net Sutra, the Buddha e ã made a ph E ratio can be applied to any theory that may arise in the future, on the philosophical thought religious spear. 2. Is fully explained in Sutta 10. The first seven groups of good dhammas are 37 bodhisattvas part of the Dharma. 3. Commentary is the attainment of Arahant. This is probably the only meaning of the word ba-la-secret when it appears in 4 Nikayà. In the Venerable Theravada, beginning with Buddhaghosa, this term begins to mean the perfect qualities that a bodhisattva must complete over many lifetimes in order to become a Buddha. In that sense it is equivalent to the ba-la-secret noun of Mahayana literature, although the number of listed qualities is somewhat different. 4. The commentary of liberation here means the total (but temporary) liberation of the mind from its opposing dhammas and its total but temporary liberation from enjoyment of the object. L first liberation à prime charity that uses a variable derived from an animal origin has m au sharp on his body; the second is the attainment of meditations resulting from using a variable of origin from an external object ; The third can be understood as the attainment of meditation thanks to a pure land variable, very beautiful color , or through 4 offenses. The remaining liberations are formless determinations and the intention to cease. 5. According to the Sutras, these dhammas are called Thang origin because they transcend the opposing dharma s and objects, by applying appropriate antidote methods and by arising knowledge. 6. According to the sutras, the meditator prepares for an intrinsic appearance - for example, the blue eye gives the variable green, the skin gives the variable yellow, the blood gives the variable red, the teeth give the variable. white origin - but when samadhi appears, then outside. The "transcendence of appearances" is a determination at the same time as a general arises. Thinking that I know, I see that an obstacle arises after the emanation of concentration, not when he is determined. The second victory is only different from the first victory due to the wide spread from finite to infinite. 7. Sutras : winning the 2nd and 4th origin includes the preparation of being made on an external general and the emergence of external generals. The 5th to 8th victory differs from the 3rd and 4th in terms of the victorious purity and the light of the colors. 8. Made variable is a meditation object derived from an object made of four great use as a basis for obtaining "general" in the interior. For example, a disk l warm with clay can d Brøndby teammates do object to h English French origin from the sea ground, a water bowl d Brøndby teammates to practice turning water origin. Variables are explained in detail in Purification 4 and 5. However, the variable of void is limited to finite space, and the variable of consciousness is replaced by the variable of light. 9. Examples of meditation also appear in sutra 39, as are examples of the last three types of wisdom. 10. The passages describe the eight victories according to the Sa Mon Fruition Sutta, which are the victorious results of the monastic practice. IV. FRENCH NUMBER 2 liberation, 3 gonorrhea or, 4 great, 4 meditation, 4 mindfulness, 4 Chief need, 4 god su. Five senses, 5 forces, 5 dharma s therefore disciples respect Buddha. Therefore, the foreign religion praises the Buddha: eat little, know enough about hanh, wear, stay, live far away. 6 magic powers. 7 limbs. Eight freed, eight won the land, 8 saints . 10 variables, 37 legal aid . V. CARE Buddha visited the monastery -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 78 Samanamandika I. MAJOR ACCOUNTING Samanamandikà Sutta . The Buddha explains how a man is "one who has attained to the supreme attainment.". [Buddha explains how a person called l à e ã reached ultimate attainment.] II. SUMMARY Carpenters of the Five Faces of the Buddha went to the monk Uggahamana who was with 30 monks in the lecture hall Ekasalaka [1] built by Mallika to argue. The monk believes that achieving the 4 dharma s will be the ultimate monk: not doing evil about body, word, and mind, not living by evil profession. After listening, the carpenter returned to white Buddha. Buddha rejected his policy, because if so, an infant-mind l à e ã to reach the exalted charity, v ì it can not do evil are about the v word god à profession nor evil. So according to the Buddha 4 dharma does not make up the ultimate monk. Buddha taught that a person who has attained the 10 dharma s will be the ultimate monk, but first of all it is necessary to know [2] what akusala is, from where it was born, the elimination of akusala has no residues and the road really h publication only to eradicate. The same goes for the good world. The same goes for good thinking and unwholesome thinking. Unwholesome gender is the body, speech, and mind of unwholesome karma and the evil lifestyle. Their arising is due to the mind. Because the mind has greed and delusion, unwholesome realms are born. Due to eradicating the evil body , practice friendly practice, eradicate the evil speech, practice good action, eliminate evil intentions to practice good will, eliminate evil life, practice true life. [3] m à the unwholesome precepts are eliminated without residual . Child road eradicate immoral sex l à arises desire, determination makes evil evil unborn measures not arise, e ã student is to eradicate; This good behavior unborn is born, v à good behavior e ã birth to be grown to satiety. This is the practice that leads to the elimination of unwholesome precepts [4]. Morality is body speech, good karma, pure lifestyle. Their arising is due to the mind without greed, hatred, and ignorance. Morality is eliminated without redundancy [5] is when the monk has morality but does not attach to the precepts and as the real wisdom is freed, wisdom is liberated. The way to eliminate the virtuous precepts [6] as above , are the four main needs. Unwholesome thinking is sexual thinking, anger, harm. Their arising is due to: sensuality, aversion, harm. Their eradication when the bhikkhu divorces sex, unwholesome glass, the first retreat. Here unwholesome thinking is eliminated without residual [7]. The way to eliminate unwholesome thinking [8] is the four main needs as above. Good thinking is the thinking of divorce, no anger, harm; arises from lust, no aversion, harmless thought. The eradication of good thinking [9] is when the bhikkhu passes away the range and the four factors and stays in meditation second, a state of bliss due to unqualified birth. The road really h publication only to eradicate the thinking charity [10] l à four primary needs as above. And 10 measures later this l sound level monk supreme, that l à uneducated [11] chief knowledge, right thought, right speech, right action, right livelihood, right effort, mindfulness, regulations, Secretarial mind, and chief liberation. III. NOTE 1. This garden was built by Lady Ma Loi, with many beautiful flowers and fruit trees . At first there was only one large lecture hall named Ekasalaka, but later built more large rooms. Multiple measurements alk brahmin and wanderer gathered there to tr ình present and discuss their theories. 2. First of all Buddhas displayed uneducated arahatship include 10 achievements, plans to Ng Ai made a show tr ình can apply for grade school property. Here the precepts translate to "practice", sometimes with a broader meaning than the word virtue. 3. According to the Sutras , this is the result of the Reserve, because at this point the world of liberation is complete (and with a layperson at home, it is 5 precepts). The sutras also explain the following passages by referring to the supramundane paths and results. Although business is not clear what the evidence obtained n ày, the explanation of fear is probably correct because the word "terminate no residual t alk", because only reaches the direct new findings cough safe termination of the box infection. Interest of fear c Ang been strengthened by h ình Arahats image as the ultimate tip of the large glass dining. 4. Until the Luu Luu pathway, he is called a practice to end the unwholesome world; when attained a Stream, which is considered immoral l à e ã terminated. 5. This passage shows that the Arahant still maintains kusala actions but does not identify himself with the morality of being me and mine. Since his moral habits no longer generate karma, they are no longer known as wholesome. 6. Until Arahant, call is practice to end the good world, when attained Arahant, good world is ended. 7. This refers to the First Jhana of the Imperfect result. Any refund religion except greed take v à malice, should no longer arise in the future 3 unwholesome kind of thinking is harmful sexual field. 8. Up to path Any cough eat, he was saying l à 're practicing to end unwholesome thoughts; when attained Any cough eat, unwholesome thoughts are considered l à e ã terminated. 9. According to Sutras , good thinking of eliminating remnants is referring to the second meditation of Arhat results. 10. terrifying: for the Arhat path he was saying l game is good practice to stop thinking; When attained Arahantship, good thinking ends. The good intentions of the Arahant are not called "good" (for not expecting retribution.) 11. See sutra 65. IV. FRENCH NUMBER 3 karma, 10 successful dharma achievements won according to Buddha, ie 10 saints, 4 bases . V. CARE Carpenter called Ngu Part -ooOoo- CENTRAL Sutras - SUTRAS NO.79 Kinh Thien Elementary Student Advantage e à di I. MAJOR ACCOUNTING Class Sutta - The Shorter discourse to Sakuludyi . The Buddha examines the doctrine of a wandering ascetic, using the smile of "the most beautiful girl in the country" to expose the folly of his claims. Short discourse given to Sakuludàyi . Buddha considered a theory of wandering ascetic, using for example the girl most beautiful water to n êu clarify the go Daniel's crazy what he claims. II. SUMMARY Buddha came to the residence of the wandering Sakuludayi. Priority à di white Buddha: "In the past there was a self claiming to know everything, knowledge exists continuously, even when walking and sleeping, but when asked about the past, I avoid, answer the wrong topic. à disgruntled indignation. " The Buddha asked him who he was, the wandering monk replied that he was Ni Kien Tu. Buddha said to Uu Diem, "Whoever remembers past lives, knows the life and death of sentient beings depending on karma, can talk to him about these issues . But let's put it aside, I will lecture to him: This one exists, the other arises, because this is born the other arises. This is not present, the other is not present; this ceases so that ceases [1]. " Prosperity di said: "Right now I do not remember the outline and details, how can I remember the past lives, know the life and death of sentient beings. Now The Ton says this is present. with not being present… I'm even more blind. Still, I can answer the question about my guru . " Buddha asked what his teacher taught . Prosperous response: "This identity is paramount." Buddha asked what is the ultimate rupa? Prosperous metaphor replied: "When there is no other more venerable rupa, it is paramount." Buddha taught: "That word is like saying I have a crush on a beautiful girl , but when asked what her name , family line, stature, skin color, where, all answer do not know." Prosperity di took for example that identity as a transparent glass, with such a identity, the self is sick after death [2]. Then the Buddha asked him, the light of the fire was member lapis fireflies in e smooth black, sharp n ray rushing more wonderful. The firefly replied, the firefly had more subtle rays. Next, the Buddha in turn brought out the light of the lamp , the big fire, the morning star at dawn, the full moon when standing in the shadow, the sun in the shadow. Uu diu answered that the sun while standing was the brightest of the light rays. Buddha taught: He knew that many gods are brighter than the sun, but he did not say that there is no other more miraculous light. As for him, he said that a inferior aura than the firefly worm was the ultimate radiance. And he didn't just clear it. Next Buddha asked advantage went to have a world to happily or not, and the path n noisy taken to that world? The answer is yes, according to my master's teachings . The way to that world is : giving up killing, stealing, adultery, lying, and living a kind of asceticism. It is the path leading to realization of the world with full joy. Buddha asked, while practicing these things, self- satisfaction is either joy or suffering. Uu diem answered happy to have suffering. Then the Buddha asked again, so to say that the path to attain a world of joy and joy, is there mixed happiness and suffering? Dominic admitted that the policies of his masters were not reasonable; and ask whether Buddha has a world full of joy or not, and whether there is a logical path leading to the attainment of that world. The Buddha taught yes, and that logical path is an unwholesome cup of sensuality, the first retreat to the third. Prosperous di asked if the realization was a world full of joy or not. Buddha not, it's just l à path taken to attain rational world to joy. Then the assembly of the wandering monks said they did not know what is higher than this third meditation [3]; and asking that much to be called enlightenment in the world . Buddha taught until the 4th meditation, talking to the poets [4] born in that world, is called realizing the world full of joy. Advantages went asked if v ì items that end m à monks live holy. Buddha teaches not only because of that, but also because he wants to realize the more noble dhammas such as intellectual property, birth and death, ignorance of mind, such as knowing suffering, practicing, passing, and leading; liberated mind from contraband, illegal property, ignorance smuggled. V ì wanted to attain the law n ày, the holy monks living under the guidance of the Buddha. Udumbara praised the Buddha and asked for refuge He would like to ordained life modern world but to follow his disciples objected, saying he e A is the Career Guru, now on th publication only disciple th ì as well as good water smashed holes were watery. So it was the wandering people that was an obstacle that prevented Uu Diem from living a virtuous life under the World Religion [5]. III. NOTE 1. See footnote 38 on dependent origination. 2. Free from disease , arogo generally means healthy, but here it is understood to be eternal. According to fear , he refers to the heavens renewable natural Qualification Optics, 3rd realm of meditation that he e ã listen to but not yet realized. This point of view falls into the kind of perspective described in sutra 102. 3. Previous translators have been confused about the anassā verbs . Nanamoli translation: we are not renouncing our teacher's teachings for this reason. Horner translation: we e ã hear from our masters. But this verb is the past of the nassati verb, the first person of the plural meaning to destroy, to disappear. This form also appears in sutra 27. According to the sutras, they know that in the past, meditators often prepared by means of changing the land to obtain the third meditation and reincarnate in Thieu Quang Thien. But over time, the meditator no longer understands the preparation for change, so he cannot experience the three meditation. The travelers only know there exists a world that is completely happy and in need 5 Germany to be born there. They do not know a more peaceful world than the third realm of meditation, and do not know which dharma practice is more than those 5 virtues. 4. According to the sutra , after attaining meditation Wednesday, he was able to go to Thieu Thien clear sky and talk to the gods there. 5. According to fear, in a past life, when do monks under Kassapa Buddha, he e ã convince a defrocked monk you to care of your bowl n ày. Due to that karma, in this life he was not ordained with the Buddha Shakyamuni. But the Buddha gave him 2 long sutras to create conditions for him to witness later. During the reign of King Ashoka, he attained Arahantship, he was the elder Assaputta, who practiced the mind from to the place of contentment. IV. FRENCH NUMBER 3 security, 3 gonorrhea, 3 intelligence, 3 life, 4 meditation, 10 akusala, 10 good . V. CARE Buddhism arrived wanderer -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 80 Vekhanassa I. MAJOR ACCOUNTING Vekhanassa Sutta - To Vekhanassa . A discourse partly similar to the preceding one, with an additional section on sensual pleasure. Teaching to Vekhanassa . A sutta is somewhat similar to the previous one, adding a paragraph about sensual pleasures. II. SUMMARY Vekhanassa wandering to Buddha, after rushing to ask [1], he uttered inspiration: This rupa is paramount. Buddha asked, and the same response as the previous sutra about the emerald luminosity of the emerald comparing with the light of the gods whose radiance was even brighter than the sun . Next Buddha teaches about 5 nurturing nurtures [2]: rupas, bars, flavors, flavors, contact, pleasant, attractive. Due to sex there is pleasure; due to the ultimate bliss: such peanuts are called the ultimate [3]. This sentence made Vekhanassa happy, but Buddha taught it difficult for him to understand sex, pleasures or ultimate bliss. V ì him under section another destination, another practice, another guru. Only the liberated Arahant knows these 3 things. When he heard that, the wandering Vekhanassa angrily scolded: the novice novice will perish. Then he said th smoothly: Some people do not know the past and future self for e ã know and declare the birth e ã advantage, dignity, e ã success, then it is only l à lie. Buddha confirm he says right [4], but h he hung up over sex, a location not damaged puppet just to hear French v à practice, it soon will witness knew e ã liberation from ignorance bind. As the child was tied with ropes tied year [5], when it heads th UK, the rope that bound falling, it self-aware e ã liberation. Vekhanassa monk asked Buddha to accept him as his disciple. III. NOTE 1. According to the sutras, this man is the teacher of Sakuludayi. 2. Although he is a wandering monk, he is very passionate about lustfulness. Buddha explained this sutra to make him realize his deep concern for sex; And so this sutra will benefit you. 3. In the original Pali language, this sentence takes the form of a hidden language. The commentary explains that bliss is more dominant than sensual pleasure is nirvana. 4. Buddha's hook ignore words wanderer, but not a witness who confirmed themselves for e ã witness is lying, then fruit. 5. Dark only the binding of the five education The person who is bound by them is like an immature child . IV. FRENCH NUMBER 5 growth education , 3 legal education (education, education, ultimate pleasure) . V. CARE Wanderer Vekhanassa |
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