Compendium of Central sutra.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. |
[03] CENTRAL SUTRAS - SESSION NO.21 Saw for example I. MAJOR ACCOUNTING Kakacùpama Sutta - The simile of the saw. A discourse on the need to maintain patience when addressed with disagreeable words. Example of a saw . The discourse on the need to be patient when being told something unpleasant.II. SUMMARY The Venerable Moliyaphagguna often indignantly resented his closeness, defended the bhikkhunis, rebuked and taught this sutra, taught him to renounce sexual desires, and live with compassion. There are ten types of languages: timely or non-timeless; true or untrue; benefit or no benefit; soft or rough; kindness or malice. Even though he was offended, the bhikkhu did not utter evil words, was truly amiable. (A female Buddhist master storyteller is known reality, but try b handmaid ê delayed several times e ã she was hit first hole). When offended, please open your heart to the offender, and with that person as the object, the bhikkhu should practice to fulfill the whole world with a loving , generous, compassionate mind , no hate, not anger. The mind was like a great place that no one could break, like nothingness that could not be colored, like the Ganges which could not be boiled with a bunch of hay torches (for example, for other people's bad words) ... DThere were people who were lowly paralyzed in the past, sawing off limbs, monks also did not utter evil words, inwardly did not anger. If you always remember this saw example , a bhikkhu can be patient with whatever language others speak to him . III. NOTE In the Sutra of Correspondence, Moliyaphagguna asked the Buddha many questions, was rebuked by the wrong problem, and later he coughed . In this sutta, after the Moliyaphag-guna precept, there is a passage of the Buddha praising the mastery of the previous monks , with them he did not need to teach much, but only suggested. According to the report of the Central Prize, the Buddha reminded that this paragraph was because Phagguna still refused to obey, but continued to oppose the Buddha. IV. FRENCH NUMBER Four violations of residence : words, compassion, joy, discharge. N mande languages : timely, truthful, interests, compassion, gentleness. V. CAREMonks regimen gu na -ooOoo- CENTRAL Sutras - SUTRAS NO.22 Snake example I. MAJOR ACCOUNTING Alaggadùpama Sutta - The simile of the snake. A bhikkhu named Arittha gives rise to a pernicious view that conduct prohibited by the Buddha is not really an obstruction. The Buddha reprimands him and, with a series of memorable similes, stresses the dangers in misapplying and misrepresenting the Dhamma. The sutta culminates in one of the most impressive disquisitions on non-self found in the Canon. Snake example A bhikkhu named Arittha arose in wrong views that the act which the Buddha forbade was really not an obstacle (for liberation). The Buddha rebuked him, and said many memorable examples , Ngai stressed the dangers of misapplying and misinterpreting the Dhamma. This sutra climax is one of the most flourishing sutras on anatta found in the Sutra Pitaka. II. SUMMARY Due to Bhikkhu Arittha aroused wrong views "lust without obstacles as Buddha said." Buddha rebuked and taught this sutra, consisting of the following parts: the main purpose of studying the Dharma; wrong ways of holding; the danger of sex; the ideas and dangers of knowledge. A) Buddha rebuked Arittha for distorting his teachings. His e ã repeatedly taught about the dangers of sex, yet still holding Arittha wrong "sex barrier not religion". Buddha taught, whoever learns the dharma to comment and criticize - like Arittha's attitude - then they do not reach their purpose and suffer for a long time . Again, learning the Dharma needs to grasp the meaning with wisdom, if you do not grasp it, or misunderstand it, it will be extremely harmful, such as catching a snake in the tail and being bitten by a snake. Buddha for example Ngai teaching as a raft to cross the river, not to hold. Even the Dhamma should abandon, illegal situation [as sensations]. B) Next he taught six is originating, n mande is Made in top l à 5 aggregates ie the internal body, is the land of Friday is the external world or the objects of the five aggregates, the g ì see, hear, feel, know (is sensory perception) through the six senses. All need to see true that I am not "I", "mine" or "my self". Seeing this is called realizing with wisdom, which will eliminate craving for attachment, attain unsurpassed security from suffering. If you see "I" and "mine", you will suffer when you lose due to impermanence and disappearance. What is impermanent is suffering. What eã is impermanent, suffering should not be considered "I" and "mine". In the six prejudices, if you see nothing is me or mine, it is called "discharge", while the above part says to renounce sex is called "unlawful discharge". C) Because whatever we love is unstable, changing, so "craving" is suffering. Is obvious, conclusion Self defense - accept no self - so all l à forms of ego, all lead to suffering. III. NOTE Say "sex does not obstruct the way" is the opposite of one of the Four Fearless Buddha. My self : an eternal soul that remains after death. IV. FRENCH NUMBER Three players : sex, ant, self. The three dharma seals : impermanence, suffering, and no-self. Four samsara results The five aggregates The six roots of knowledge : materiality, feeling, perception, formations, consciousness, and knowledge of the sixth base include all that is heard or known. V. CAREA. Purpose of studying the Dhamma -ooOoo- CENTRAL Sutras - SUTRAS NO.23 Termitary I. MAJOR ACCOUNTING Vammika Sutta - the ant-hill . A deity presents a monk with an obscure riddle, which is unravelled for him by the Buddha. A god gave a bhikkhu a mysterious riddle, explained by the Buddha. II. SUMMARY An e his brother, a god appeared before Kumara-Kassapa false religions are in forest Andha (who m buzzing), says the puzzle as follows. G in each original e soft puff of smoke, day lighting; a brahmin security guys with swords position please e sweaters. Recreational who follow the brahmins, sequential e noisy and take up things after : 1. a hasp; 2. a clone; 3. a fork [two-way road ]; 4. a filter; 5. a turtle; 6. a milling knife; 7. a piece of meat. Finally meet a cobra, and pay homage to it. H monks gods sure did come through the hidden Buddha tr language of Israel, because only the famous Buddha. The Buddha explained to the monks: The termite is the four great body ; The smoke is thoughtful; day daytime lighting is done what you e quieter e ã think; Brahmin is Germany As the Tathagata Right level sense; The intellectual is angry monks to learn; the sword is holy wisdom. " A loud" is diligent essential need. The door is ignorance, " bring the doorway " is to give up ignorance. Imitation is indignant hatred; the fork is suspicious; filter graph l à n mande hindrances; r rushed n mande aggregates; milling cutters are five education; piece of meat is greed. " Shout " means giving up all of that. Finally the cobra is the dhave destroyed pirated or, respectable III. NOTE Ca lettuce pupil - was adopted Kumarakassapa anonymously Persian king of Kosala, the son of a woman ordained as nuns during unknown e ã pregnancy. At the time of this sutra, he was still in a organic position; v à e ã attained Arhat after meditation threads t everyone. The commentary says that the god in this sutra is an imperfection in the Pure Land, one of a group of five people meditating on a mountain top. IV. FRENCH NUMBER Three karma N mande hindrances The five aggregates N mande nourish fitness V. CARE"The mound e soft puff of smoke -ooOoo- CENTRAL SUTRAS - SESSION NO.24 Bus stop I. MAJOR ACCOUNTING Rathavivùta Sutta - the relay chariots. The venerable Punna Mantàniputta explains to Sàriputta that the goal of the holy life, final Nibbàna, is to be reached by way of the seven stages of purification. The logistics vehicles . The Venerable Phú long ago explained to the relics of the Buddha that nirvana, the goal of the virtuous life, is achieved through seven stages of purity. II. SUMMARY Relics waved to visit Phu for the first time. The two false gods have heard each other, but have never met. XLP: The purpose of living the virtuous life, is it to fulfill gender? PLN: No. XLP: Is it necessary to leave doubts, to gain knowledge, to distinguish righteousness , to see the main road, to have knowledge. PLN: No. XLP: Then for what purpose ? PLN: Because you won first place in Japan. XLP: What was the first defenseless nirvana, the pure precepts ? PLN: No, that's why we still defend against the world. XLP: Is the mind pure ? PLN: No, so we still have a defensive plan. XLP: Is the pure ants ? PLN: No, so we still have to defend against ants. XLP: Is it a pure ritual? PLN: No, so it was a trick before the suspicion. XLP: Is it a pure non-spiritual religion? PLN: No, that's why we were still in front of the airstrip. XLP: Is that pure opinion ? PLN: No, so we still have to defend against knowledge. XLP: What is beyond these things that are invincible before nirvana? PLN: No. XLP: Why is each of the first unsurpassed nirvana , but apart from those, there is also no defenseless nirvana? PLN: For example, the travel from city A to city B by seven different wagons. When you get to the destination, if someone asks if you have to ask this wagon to move from A to B, the occupant has to say "no", but if you say "not thanks to this carriage , " then it is not correct. The same is true of the purity, if the precepts, etc. "l à" non-player nirvana first, it becomes "yes" first (into world, etc.). But if the first non-defiant nirvana is not said to be, then all ordinary women are also attained nirvana , because ordinary women do not have these dhammas. After listening to the lecture, the venerable Xa Loi waved all praise and asked for the identity. When asked again the identity of the interlocutor, Phu long ago was surprised to say: - "Not that I was talking to someone who was considered an equal to the Master. If I had known, I would n't have said that much." III. NOTE Although in the School of Sutras 3, 288, also mention the seven purities and the other two more are wisdom and liberation, there is strange thing nowhere else in Nikàya that mentions the Seven Pulses. Even more strange, both of these great disciples seemed to acknowledge the Seven Pulses as a very familiar number, a fixed dogma . Seven besides pure, and l à outline of the entire treatise Pure religion , e ã define each stage of practice by teaching traditional wide, the net only v à insight. Briefly, "The pure" is strictly observe international practitioners e ã life, but Pure religion explains l à "four ways to do pure sex". "Pure mind" is minus n mande hindrances gain access h thanks Transformation into the v à meditation. "Pure view" is the wisdom that distinguishes the essence of the five aggregates that make up a being. " The pure ritual" l à understand the predestined relationship. " Dao non-directed pure tri view" is the right distinction between a good and a way - the experience of blissful ecstasy - with the right direction, the knowledge will contemplate impermanence . " Pure Knowledge of Knowledge" is a series of ascending insight to reach such deluded paths . And "pure knowledge" is the path of love. IV. FRENCH NUMBER Seven purityV. CAREHeard Purna -ooOoo- CENTRAL SUTRAS - SESSION NO.25 Bait traps I. MAJOR ACCOUNTING Nivàpa Sutta - the bait . The Buddha uses the analogy of deer - trappers to make known to the Bhikkhus the obstacles that confront them in their effort to escape from Mara's control. The bait . Buddha uses the example of deer-trappers to show the bhikkhu the obstacles they encounter in their attempt to escape the control of the demon king. II. SUMMARY The mechanic who eats the deer sets delicious prey to the deer, not because they love the deer, but because they want to harm. Likewise is the five sensory traps that the devil [natural ghost] set to lure people who cultivate . Buddha made h ình photo four e alk deer. The first party greedily ate the bait, so it was caught by the intruders . A second option to avoid the deep forest, grass water shortage for a long time can not stand, or because hunger voracious not watch n Israel also fall into traps like e alk deer head. The third party, learned from experience to make a hiding place near the nesting place to eat in moderation and then retreat to the hiding place. The trap setter could not catch the deer, and tried to encircle, finally, finding their hiding place. Wednesday deer turn, l àm a mechanic's hiding spot but food can not n loud to come, eat in moderation and then withdraw safely. The first one for example for the Brahmin samsara indulged in the five worldly senses, captured by the devil. A second project is the ascetic brahmin ascetic mortification caused by too high n Israel exhausted, no longer diligence; because there is no more diligence, the liberated mind is also exhausted; by liberating the mind exhausted, they fall into the evil forces such as e alk nipple Israel. A third embodiment example for the ascetic brahmin without distractions under five desires as two e eat before, but they have the wrong view of the world often impermanent, finite infinite, like hybrid, does not exist after The wrong view is like "a hiding place where the food worker can find". As such, they cannot escape from the evil forces. DThe fourth example for the monk to divorce, the glass of evil , evidence and stay in four meditation, the four formless concentration, Kill the perception, make the devil unable to find his way back because he is no longer Join wrecked any g ì on life. III. NOTE Eight to - 4 Meditation 4 to - here l à c ate for the Property. When the bhikkhu is in this concentration , the Maou does not know the mind that he is. However, the escape of magic power was only in a stage manner . Bhikkhu the Killing Thought, clean or smuggled, because not only temporarily, but permanently free the influence of ghosts; ghost can not come near him IV. FRENCH NUMBER Four meditation Four zero or four with no determinations N mande nourish fitness Nine to things filed , four meditation four to v à exterminate life thought. V. CAREWhen divers s dining set bait -ooOoo- CENTRAL SUTRAS - SESSION NO.26 Holy bridge I. MAJOR ACCOUNTING Ariyapariyesana Sutta - The Noble Search . The Buddha gives the Bhikkhus a long account of his own quest for enlightenment from the time of his life in the palace up to his transmission of the Dhamma to his first five disciples. Noble demand . Buddha told us monks about the quest for enlightenment in hisII. SUMMARY A large number of bhikkhus were meeting in the hermitage of Rammaka when the Buddha arrived. He asked them what they were talking about, they answered that they were talking about the Buddha. The Buddha praised and taught, when a bhikkhu converges there are only two things to do: either discuss the Dharma, or keep the silence of the saint . And He explained two refinements. One is that while I was being born gi à disease death, suffering and sorrow, pollution, again go t ser born players are also things, old age, suffering grief, pollution; That is wife and children, servants, gold, silver , wealth .... Second, when you find yourself old and dead, grief and pollution, go awayEverything beyond old age, sorrow, sorrow, defilements ... to attain nirvana , free from all misery. Buddha recounted, while younger, longer hair jet black, as seen m Dinh was born, old death, suffering and sorrow, pollution, so he e ã to go t ser the elderly do not die, suffering grief, pollution. At first, Ngai studied Alara Kalama. Attain the highest place you n was Countless parish property . After a time, he also sees is Forever owns the land, is he considered h horizontal antenna, please stay together leaders directed their map, but Ng Ai e ã give away v ì endless parish property should not nirvana. The second teacher is Uddaka Ramaputta, who thinks that the non-utopia is supreme. He is also quick reached a great ideal non African origin, were Uddaka praise, invited to stay c Brøndby teammates territorial religion, but Ng Ai e ã deny knowing ideal non African origin idea is also not Nirvana. He left to gather Uruvela of exhausted Ma , into the lovely forest by the river to diligently meditate. Ng Ai e ã evidence was not born female, gi à, disease, death, suffering and sorrow, so no pollution; attaining Nibbana , the ultimate peace from the yoke. He thought, His Dhamma proved to be deep, ignorant of reasoning, only understanding; m for mass Checkers ê pleasure, very difficult to see the legal Origination , it is difficult to comprehend the net just all acts, abandoning biomedical , reached craving away, dispassion, Nirvana . If the sermon does not understand the masses, it will only add defilements. So his mind hesitated not to preach . Then Brahma appeared and requested him to open the door of the wonderful nectar Dharma for sentient beings. Buddha again contemplate that there are three classes of sentient beings, like the three classes of lotus flowers: There are still submerged classes; have a grade that rises above the water surface; but also dHas passed out of the water, not wet. The same is true of sentient beings, some are polluted with dust , some are less contaminated with dust, and have a good base, and a class of root. Then Ngai decided to give sermon. V à two nipple Israel he thought to l à his two former teachers; but the gods for Alara Kalama He said e ã ceiling from which seven ng ày, also Uddaka Ramaputta just died. At that time, he went to the Loc n garden in Ba la to complain to the Kieu Tran Nhu brothers to transform. Tr Israel the way, Ng Who Meets Foreign direct Upaka. This man, seeing the Buddha's purity, praised and asked who he was to worship as his teacher. When he heard the answer, there is no teacher, he e ã insight into the Career College tr sense Israel lifetime matchless, pagan Upaka away shaking his head. When he arrived at Loc uc garden, Ngai met five of Kieu Tran Nhu brothers to lecture to them. He lectured on nurturing and nurturing to make the taste of contact. The brahmin ascetic yet they were bound to fall into the trap, the Devil, like deer trapped worker's eating v ì take food. Those monastic samsara who know the sweetness, danger and renunciation of lust are not bound by them, do not fall into the Devil's trap, like a deer that does not fall into a trap. He can practice the four meditations, four zeros, and kill the perception , beyond the eyes of the Devil, like a deer without being trapped, out of the reach of the hunter, able to bounce in the forest. III. NOTE Silence of the saint : According to the commentary of the Central Sutta, "silence as holy" is the second meditation (no longer range) and the basic meditation title of the practitioner - for example, contemplation of satipahāna. Those who have not attained the second meditation should keep the "saint's silence" by sticking to their basic meditation topic . Biomedical - upadhi : The root meaning is the foundation, the basis. The thesis identifies many types of biomedical science as the five aggregates, objects of sensual pleasures, defilements, and karma. The Venerable Bodhi interpreted the birth of medicine as " the object of attachment" or the attachment itself. Nibbana is the term of all births with both meanings. Gold and silver is something that doesn't get old, sick, or grief ... but according to the Abhidhamma, it's still polluted because it can be mixed with less valuable metal than it does. Base of nothingness : The third of the four immaterial attainments , of serenity meditation . Even though they are fantastical attainments , the four meditations remain of the world, not leading to Nibbāna . Life expectancy in No-land - the place of rebirth of a meditator who attains No possession - is sixty thousand lives, after which he still has to fall down to the lower realms and suffer samsara, not yet escaped from the net of the Devil. . The Dhamma , according to the Abhidhamma, is precisely the Four Noble Truths. This dharma includes two essential points , Dependent Origination and Nirvana. Dependent origination includes Suffering and Practice of the four truths, Nirvana is Cessation and Path. Do not want to preach : Argument raised the question in here l Well, why Bodhisattva e ã long vow to seek relief to save sentient beings, m à his mind now hesitated. The reason is that, only after attaining enlightenment, does he see clearly the power of disturbing ignorance in the minds of sentient beings, and the wonderful depth of the Dharma. Moreover, he waited for Pham Thien to request to speak the Dharma, which is essential for those who worship Brahma to see the value of the Dharma and desire to listen. Foreign direct Upaka : Mr. Luan said this after meeting the Buddha and walked away, e ã love with a girl's rabbit eating v à marry her. Only after suffering v ì situation, new Upaka back looking Buddha. He e ã joined t antenna measuring eat, attained Tuesday - No refund - and born in heaven Aviha, where he attained Arhat. Brahmin monk .... The n ày refers back to the range at the top of the bridge is worth mentioning regardless Beijing l à quest n sound faith, in order to show l à "noble quest," or holy bridge, which in The monastic life can still have unreasonable requirements, those that lead to birth and death, grief and pollution. IV. FRENCH NUMBER Four meditation, Four no, N education growth, Nine third . V. CARE Net loss Osaka Ramah ( Pham Thien's request to write according to a lecture by HT Thien Sieu ) -ooOoo- CENTRAL SUTRAS - LESSON NO.27 Primary economic example of elephant footprints I. MAJOR ACCOUNTING Cùlahatthipadopama Sutta - The shorter discourse on the simile of the elephant's footprint. Using the analogy of a woodsman tracking down a big bull elephant, the Buddha explains how a disciple arrives at complete certainty of the truth of his teaching. The sutta presents a full account of the step by step training of the Buddhist monk. Short sutra about elephant footprints example . Buddha used the image of a woodcutter following a large elephant to explain how the disciple reached complete conviction of the truth he taught. II. SUMMARY Brahmin Janussoni asked the rabbi Pilotika why he worshiped Buddha. Pilotika given four signs of the supreme Buddha, like four footprints of an elephant god, which l à He e ã restaurant is the supremacy of Israel rejected the most in four of them: police imperial interests (military ), b à la subjects (world scholars), homeowners (world in the home), and novice (ordination). All were confirmed "Venerable l à rank the class sense, France is world religions preach clever, cleverly h Sangha tri", and they become Buddhists. After hearing that, the Janussoni disciple went to see the Buddha and recounted the above example. Buddha taught that example was not complete, and he taught to the point where it is possible to conclude "The Venerable Buddha is the one of the perfect sense ..." Like a skillful lumberman, seeing the elephant's footprints, seeing tall objects being rubbed, being cut by an elephant, but not yet Hastily reached the conclusion "this is a big male elephant " until following the tracks, the male elephant is actually seen. Who follow Buddhism, too, after listening to France, see home l à binding, give rise ordained abandons e ình, fullness gender, achievements righteous, washed n mande hindrances, evidence v à resident meditation first to fourth. Those are the first cuts of the Tathagata, but not enough to conclude. That position focuses on Túc network, remember all previous lives, lA second cut. The position is focused on Samsara, with a pure eye seeing the life and death of sentient beings depending on karma, is the third cut, but the saint disciple does not come to the conclusion " Right level sense ... "With a calm, pure mind, he directed his mind to contradict the wisdom, knowledge of Suffering, Practice, Removal, Dao; get rid of illegal sex, property illegally, ignorance, self-aware "Students e ã advantage, dignity, e ã success, to do e ã do, no callbacks life n anymore." At this point, the saint disciple came to the conclusion: "World religion is Major class sense, France is world religions preach smart, we increase h clever tri. "Thus, for example, new elephant footprints actually been said r wide brand names with complete. III. NOTE According to data of Sri Lankan origin, this is the business of the nipple Israel that Venerable Mahinda e ã when He preached new to the country n ày. Not coming to a conclusion about the Three Noble Truths, because the four meditators and the worldly wisdom ( mind your own lives , know your previous lives , know your life and death , know the life or death of others), the pagan also has like Buddhism. Beijing n ày show that, just when the disciples attained Arhat, the l àm e ã finished, can come to the conclusion actually correct about the Three Jewels. IV. FRENCH NUMBER Three jewels, three refugees, three intelligence, three pirated. Four truths, four meditations. N mande hindrances, in goodwill. Six units . V. CARE As seekers King statue -ooOoo- CENTRAL Sutras - SUTRAS NO.28 Great economic example of elephant footprints I. MAJOR ACCOUNTING Mahàhatthipadopama sutta - The greater discourse on the simile of the elephant's footprint. The venerable Sàriputta begins with a statement of the four noble truths, which he then expounds by way of the contemplation of the four elements and the dependent origination of the five aggregates. Long sutra about elephant footprints example . Religious false relics of the Buddha started with the father of the Four Truths, and then explained the four truths through the four great lines and dependent origination on the five aggregates. II. SUMMARY Venerable relics proclaimed that the Four Truths are the greatest of all the good dhammas, like the largest elephant footprint in the footprints. Next includes the following passages: 1. Analysis of the truth of suffering with aspects of it, especially l à n aggregates subject to clinging. 2. Analysis of material aggregates created by the four elements; In turn, talking about the four elements with two aspects inside and outside, the internal and external major strains are analyzed in detail, the external major strains are only brief to compare for completeness. Each great race is shown as a basis for generating the insight "only arising, impermanent, non-self" with the qualities of patience, mindfulness and equanimity corresponding to good. 3. Going back to analyzing the aspects of the Four Truths, relating to the five clinging aggregates: The material bodies - eyes, ears, tongue and body - must be strong, have contact with their external objects, And the external dharma must be within reach, then the corresponding consciousness - the knowing of the eyes, ears ... - appears. The dependent origination dhammas are the five clinging aggregates. The religious position taught: "Whoever sees the rationality arises, he sees the Dharma; whoever sees the Dharma, he sees the rationality arises." The indulgence of the five clinging aggregates is Suffering; submission, renunciation of craving is Suffering and passing away. III. NOTE Recite the Buddha's name, recite the Dharma, recite Tān : Comment "reciting the Buddha's name" is to remember the Buddha's teaching about the saw in sutra number 21; "recite the Dhamma" is to remember His advice in the saw example; "recite Tena" à remember the patience cu / a monk can endure insults without anger. Discharge corresponding to good is the discharge of wisdom, an attitude of dislike and dislike before obnoxious objects appearing through the six sense doors . In absolute terms, this equanimity is only available to Arahant, the learned bhikkhu is aiming for this quality. Who sees Dependent Origination ... See nowhere else in the Pāli canon that leads the Buddha to teach this word. The commentary notes: "Whoever sees dependent origination will see dependent origination; anyone who sees dependent origination can see reason ." Although this commentary is clearer [referring to the five clinging aggregates and dependent origination], it does not fully cover the profound meaning of the Buddha's teaching, according to which it is possible to understand the whole of Dhamma as Dependent Origination and the whole of Dependent origination is Dharma. IV. FRENCH NUMBER Four truths - Four masses - The five aggregates - Six sense bases - Six ceilings - Six consciousness. Eight suffering . V. CARE Of all the -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 29-30 Example of the core of a tree I. MAJOR ACCOUNTING Mahàsàropama, cùlasàropama Sutta - the greater and shorter discourse on the simile of the heartwood. These two discourses emphasize that the proper goal of the holy life is the unshakable deliverance of the mind, to which all other benefits are subsidiary. Both of these sutras emphasize that the main purpose of the virtuous life is the mind of immobility , for this purpose all other benefits are just residue. II. SUMMARY The two sutras have the following content. One may, because of the suffering of samsara, arise the mind of renunciation and seek to end all this suffering, like one goes to the forest looking for the core of the tree. But some people, after renunciation, because of the nourishing honor and respect of the world , stabbed self- contentment, greed , self-giving to have achieved the goal. This man is like someone who, instead of looking for the core of a tree, brings back branches and leaves . There are people who are ordained, even though they are honored with honor and respect, they are not distracted, live with virtue. Due to his achievements in morality, he praised himself to criticize him, he became distracted: as someone looking for the core of a tree, he only brought it to the outside . The third is the person who, after attaining the precepts, practiced meditation , due to his achievements in meditation , he became self- satisfied, praised himself, and became distracted. This taste is like a jungler who takes the core of the tree, but only brings the inner bark . Fourth term achievements not because meditation to m à distraction, there is knowledge, v à should compliment your knowledge by processing people: this class as the jungle only bring about visual tree . Fifth rank thanks to knowledge but not distraction, the achievement of temporary liberation and permanent liberation. Liberated mind any action this is the center of the plant , is the goal of the holy life. III. NOTE The view according to the Commentary is the divine eye, the ability to see subtle colors that the naked eye cannot see. " Achievement of meditation on " the condition to gain knowledge; knowledge l a c eat the meditation to attain 4 v 4 on game Stock Removal life thought - called the time of liberation , and illegal take, called non-liberation period . The time of liberation, samayavimokkha : Temporary liberation, is the four meditations, the four formless concentrations and the cessation of concentration. African liberation time, asamayavimokkha , is the four direction of four results and nirvana. Liberated mind whatever action is Arahats results. Thus, "non-timeless liberation" has a broader meaning than the mind of "immovable liberation ", which is seen as the sole purpose of the virtuous life. IV. FRENCH NUMBER Four meditation, four provisions . V. CARE Human Recommended b à achieve multi |
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