Compendium of Central SUTRA.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. |
[11] CENTRAL Sutras - SUTRAS NUMBER 101 The Devadaha Sutta I. MAJOR ACCOUNTING Devadaha Sutta . At Devadaha. The Buddha examines the Jain thesis that liberation is to be attained by self-mortification, proposing a different account of how striving becomes fruitful. [The Buddha considers the Jainism's policy for austerities to attain liberation, and suggests another explanation, how it should be effective.] II. SUMMARY In the town of Devadaha of the Sakya clan (Shakyamuni), the Buddha recounted to the bhikkhus that he disrespected the policy of the pagan nigantha (Nigantha). 1. Foreign religion Ni Kien Tu advocates: All feelings are happy, suffering, neutral due to past karma [1]. If you kill past kamma (by austerity) and don't create a new karma, then all karma ends. Due to karma , suffering; due to fragmentation, feeling paragraph; due to the passage of feeling, all suffering will cease to [2]. Buddha taught, because they do not know anything about past life, do not know the present good dhamma; It is not reasonable to advocate such a policy [3]. For example, the person who was hit by a poisonous arrow feels pain when the doctor dissects, when the object is found to touch the flesh, when the arrow is drawn, when the wound is burned, and the medicine is applied. When wound l England, he must remember e ã experienced suffering like nloud, and also know your current e ã cured, happily. 2. The Nigantha said: Nigantha claimed to have comprehensive knowledge that always exists when walking and sleeping. He taught asceticism to eradicate old negative karma, to protect body, speech, and mind so that the future will not create negative karma. We gladly accept that theory. Buddha teaches what one believes, happily accepts, hears rumors, finds it right, accepts an opinion - all five can be true or false. 3. Because there is only severe pain when there is earnest need, if there is no need, then there is no suffering, so it is wrong to say that feelings caused by past karma are wrong. Again, asceticism cannot make karma appear [4] into retribution and vice versa; karma has become a blissful karma and vice versa; now e ã nine [5] into immature and vice versa; karma becomes less newspaper and vice versa; karma has not reported career success [6] and vice versa. 4. Buddha concluded: Ni events from considerable criticism v ì ten points: If feeling happy because now past suffering, th ì past they e ã do many illegal; if by nature [7] they e ã a devilish creation; if due to combining the conditions [8], they would have combined evil conditions; if they are born of kind [9], they will be of evil kind; if due to present diligence , they are doing the evil practice. If the suffering is not due to these dangers , Ni Kien Tu is still worthy of criticism, because of self-suffering. 5. Diligent effort results when the monk does not let himself be overcome by suffering, does not give up legal pleasures but is not dominated by it [10]. He knows two ways to eliminate craving (human suffering) is essential and exhaust [11]. Because when essential needs, there is no desire; the same when cultivating. For example, someone was saddened because he passionately admired a girl, when he knew that, he relieved his love and from there it became indifferent to see that she laughed at anyone. Diligence against craving in that case is called legal diligence . Again, if you find that the bliss makes the unwholesome increase, the good decrease, the opposite needs to make the good increase [12], the akusala decreases; The bhikkhu will be austere enough to regain himselfã, like the name maker for malleable. The need to have results is like the life of the Buddha from the time of ordination to enlightenment. 6. And Buddha concludes with ten case Tathagata deserves praise, as opposed to ten significant events from criticism Ni: If the communication format now past due, Tathagata e ã make this good practice should be supreme lost; if by nature, the Tathagata would have been born by a perfect creation ; if by the grace of, Tathagata e ã the fortunate; if by living beings, the Tathagata e ã good from birth; Due to the present need, Tathagata has been diligent. With five reverse hypotheses Tathagata also deserves praise. III. NOTE 1. In Samyutta 36, 21 and Tena chi 3, 61, Buddha also rejected this doctrine of Jainism, for the feeling of pleasure and suffering is due to past karma. The Buddha's teaching recognizes that there are feelings that are not caused by past karma but by present karma, and that there are feelings that have no karmic effect and are not a result of karma. 2. This is the policy of Ni Kien Tu, as in Sutta No. 14. 3. The theory of Nuns and Deaths is not reasonable because it is the essential need (asceticism) that makes painful feelings not the past karma. 4. Karma is reported as an action with consequences right in this life . 5. The present report Industrial e ã nine also synonymous with the current newspaper industry, that l à suffer the consequences now. Now unripe synonymous with being reported now that l à suffer the consequences in the next life. But there is a distinction as follows. N now all rushing with retribution in the same life are called l à currently reported, but only now brought retribution in v tube seven days is called l à now e ã nine . 6. That is, a karma has no chance to bring retribution. 7. Issaranimmànehetu . This theory of theism was rejected by the Buddha in the Tānchi Sutras 3, 61. 8. Sangatibhàvahetu , alluding to the doctrine of Makkhali Gosàla, is rejected in the Sutras of the 60 and Tày chi 3. 9. Abhijàtihetu , a creed of Makkhali Gos àla. 10. The Middle Way of Buddha, avoid extreme austerities and extreme indulging indulgence. 11. Sutras explain the source of suffering is craving, so called because it is the root of suffering contained in the five aggregates. This passage proposes two ways to eliminate craving, namely diligent effort and letting go. The decline of the source, according to the Sutras, is the path of ignorance . This passage wants to refer to the practice of a beneficial wisdom on the path of joy ( sukhapatipadà khippàbhinnà ). 12. This passage shows the reason why the Buddha allowed the monks to practice first austerities in a moderate way to overcome defilements. The austerities in Buddhism are not meant to eradicate old karma and purify the soul as Jainism and paganism advocate. According to the Sutras, this passage shows the practice of a billion bhikkhus with slow wisdom on a difficult path ( dukkhapatipadà dandhàbhinnà ). IV. FRENCH NUMBER V. CARE 1. In Deva-daha -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 102 The Devadaha Sutta I. MAJOR ACCOUNTING Devadaha Sutta . A survey of various speculative views about the future and the past and of misconceptions about Nibbàna. [Considering metaphysical views on the past future and misconceptions about Nirvana.]II. SUMMARY At the Lone level garden [1], the Buddha taught them the monks of pagan doctrines about the future of self after death: 1. not sick [2], thought; In summary, the first three policies belong to common beliefs (assuming that after death, self- existent without disease), policy 4 is the section of ants (for mortal beings to die is all); the current policy of the end of attachment to Nirvana These theories rotate from 5 to 3 (including 3 types of common ants told like a, a paragraph and a present nirvana), or from 3 to 5. A. Usually the first type of knowledge is Righteousness (after death, the self is not sick, has thought), divided into many theories: 1. (self) has identity; 2. not sharp; 3. both has and is not sharp; 4. there is no non-sharp; 5. Identity of consensus; 6. Differentiation ideas; 7. finite thought; 8. Immeasurable thought [3]. Beyond these ideas, there are a few that think that self is the cause of immeasurable Consciousness and immobility [4], or that self is thought of without possession. They think that there is nothing transcendent to ideas about materiality, formless, finite or infinite [5]. Tathagata knows that full is conditioned (with conditions), and anything with the rough conditions are crude. But there is Nirvana b An is the termination of practice, and knowing this is escapism, Tathagata ewas out of the idea [6]. B. Often the second type of opinion is Utopian [after death, no self has no idea, no disease] divided: 1. self has identity; 2. not sharp; 3. both has and is not sharp; 4. there is no non-chromatic [7]. These people rejected the ideological policy, thought that it was sick, lumpy, arrow, only utopia was peaceful and noble. For this utopian advocacy, Tathagata knows well: In addition to the five aggregates, it is impossible to say the coming to death, mature growth of consciousness [8]. That is still conditioned, gross. Seeing is the n ày, ie the escape from compounded, Tathagata e ã mindless pass. C. Usually, the third type of opinion is non-utopia, there are also 4 cases as above (self after death is not sick, neither is nor utopia) has materiality, no materiality, nor is it, there is no not sharp [9]. These brahmin disciplines refute the idealism, and also the utopia. They say that the right idea is a disease, a tumor ..., and an idealistic is weird [10]; only this is magic, it is non-utopia. Tathagata know can not enter this country endorsement if there's artifacts to see, hear, feel, know (is v eat enlightened), v ì that l à a disaster for this country enter the certificate [11]. They claim this origin is not certified by the (mind) hbranch, but by the remnants of the acts [12]. This is still gross organic matter. Tathagata knows well that there is the cessation of actions called Nirvana. After know Yes this (nirvana), visible from the other escapism (the operator), Tathagata e ã operating beyond. D. Prejudice: The Brahmin grasping subjects after death, ego destruction and destruction [13], then refute all three above-mentioned principles, being ideology, utopia and non-utopia. Tathagata knows these people are fearful and disgusted with self but still run around the fall [14], like a dog tied to a stake constantly running around the stake. In short, the assumptions about the future all form one of the five countries mentioned [15] (no limitless, boundless consciousness, possessive, non-utopia, and nirvana present.) E. Regarding the past, the brahmin samana had 16 views as follows about the self and the world: 1. Often [16]; Those who keep one of these 16 beliefs all say that this is the truth, and otherwise they are wrong. But about this, they do not have a pure knowledge of the body but witness, the joyful acceptance, hearing rumors, considering the reason, accepting the point of view [22]. So even if they have any viewpoint , it is just grasping the wrong view [23]. After know Yes this (nirvana), visible from the other escapism (the operator), Tathagata e ã beyond all acts [24]. F. Present Nirvana [25] Some Brahmin subjects [26] give up the point of view of the future, little education, stay far away happy [27]; But when the renunciation of this joy passes away, the investment arises. Tathagata know this is legal compounded and e ã compounded beyond. Someone even transcends condom Someone even overcame the renunciation of happiness, achieves non-physical stray [29] for the enemy . But when non-material bliss is destroyed, far away bliss arises, and vice versa. This is also in compounded, Tathagata e ã pass. Someone overcomes both of the above blissful things, dwells in misery and misery for enemies . But when not miserable nThis death, non-material stray [30] reborn, as shade gives way to the heat. Tathagata know here also in compounded v à e ã pass. There are people who overcame all the above doctrines and practices, without sex fetters, overcoming joy, bliss, without bliss, contemplating "I am pure non-attachment." [31] But Tathagata knows this position is still attached [32]. The upper body of the Tathagata is the righteousness of the Tathagata, attaining liberation without clinging [33] by knowing the set, the cessation, the sweetness and danger of 6 contact origin [34]. [ Cadre paragraph n ày Buddha who witness to jhana but c Workers are still thought I am the first President remains attachments though e ã right path to Nirvana b eat. Supreme Nirvana is proven by the Tathagata when seeing clearly both aspects of birth and death, the sweetness and danger of 6 c to eat 6 ceilings, thanks to that , liberating attachment to the 6 contact origins, that is free from the 5 aggregates or the self.] III. NOTE 1. This sutta is similar to the Pham Vong sutra in the School of the Sutras. 2. Aroga , sick , according to the Bible, is accept often (post-death policy self still exists). 3. Kinh Pham Vong mentioned sixteen opinions of this type , including eight points of view mentioned here and also: (self) boundless, boundless, both organic and infinite, non-boundless; happy, full of suffering, happy and miserable, unhappy, unhappy. In this sutra the following eight points of view are recounted as thoughts on the past. 4. Obviously, the opinion of the stereotypical self , having the same idea or the difference , c eat and the realization . The variable origin of Consciousness according to the business, is boundless Consciousness. The boundless Awakening people claim this land is self. 5. Thought in the third formless meditation - No possessiveness - is the most subtle of the worldly thoughts. Although in the fourth form of mindless meditation (non-utopia) there is still a kind of thought, but it is too subtle to no longer be suitable for calling a delusion. 6. According to the Sutras, this passage has the following meaning: All this kind of thought and the related opinions are both conditioned, and because of being conditioned, is coarse. But there is Nirvana, which is called the cessation of all action, that is, the conditioned. After knowing that There is this , which means Nirvana , seeing the escape from being, the Tathagata has overcame the micro-legal. 7. The following four cases (thought uniformity, difference, finite, immeasurable) are not listed here because this sect accept the ego is utopian. Kinh Pham Hammock mentioned eight views, these four things add boundless, boundless, both boundless and boundless, non-boundless. 8. According to the Sutras, this word is aimed at the realms of sentient beings for all the five aggregates. In the formless realms, consciousness arises without the need for rupa, and in the realm of utopia there is material unconsciousness. But consciousness never arises without the other three aggregates (feeling, feeling, action). 9. Kinh Pham Hung added four boundless boundless properties, and so on. 10. Sammoha , here the meaning differs from the delusional foolishness as often understood. (English translation l à stupefaction ). 11. Perception and perception eat only perceptions through the sensory lane. To obtain the fourth form of mindless meditation, it is necessary to overcome all daily mental activities related to the senses, because it is an obstacle to the attainment of this land (non-non -origin impossible). So this thought is called utopia (neva sannì). 12. Sasankhàràvasesasamāpatti . In the fourth form of formless meditation, an extremely subtle form of mind remains, so it is called non-utopia . 13. Kinh Pham hammock explains the seven types of paragraphs, here includes a general form. 14. The fear of self-hatred is an aspect of non-property ( vibhavahanhà ), non-organic longing, called the view. It also carries ego-clinging, thinking that the moment of death is the destructive self, and so although it denies self, this theory still binds one to the cycle of samsara. 15. Actually, Buddha mentioned that there are four kinds of thinking about the future. 16. This viewpoint includes all four classes of attachment often thinking about the past, mentioned in the Pham Vong Sutra . 17. Since this is a view of the past, we can consider it to imply ego and the natural world arose out of nowhere. As such, it also includes both the theory of birthright in the Sutras . 18. This theory includes all four types of eternal attachment (usually). 19. This theory can include four kinds of crooked doctrine like the eel said in the Pham Vo. 20. The knowledge of knowledge from 5-8 is equivalent to the four theories of space (extensionists) in the Pham Vong sutras . 21. These eight attachments, from number 9 to 16, in the Pham Vong sutras are told about the doctrines of the eternal, idealistic self-future future . 22. That is, the owner of the snow they cannot eat on intellect but only based on belief or deduction. Sutta No. 95 says these five foundations of belief can lead to true or false consequences. 23. Business fiber: that is not a true mind, but just the wrong solution (misunderstanding), should be called holding the point of view (accept opinion). 24. According to the Sutras, horizontal here has included all sixty-two comments mentioned in the Pham vong; but this sutra has a broader scope because it also includes an exposition of self-views, especially at the end about a four-jhana. 25. This title was given by Venerable Nanamoli for the full number of years, because above the Buddha presented only four types of views. 26. Sutras: This passage still shows that all 62 metaphysical views are heavy (accept subject or self in one form or another). 27. Pavivekam pìtim , referring to the first two meditation has happy. 28. According to the Sutra, the concern arises due to the loss of meditation. Concerns do not arise immediately after meditation (mind) has ended, but do when (the practitioner) thinks about the disappearance of (mind) meditation. 29. Niràmisam sukham . This is the bliss in the third meditation. 30. Fourth meditation. 31. Santo ham asmi, nibbuto ham asmi, anupàdàno ham asmi . The word aham asmi , I am, shows that he still has attachments, as Buddha will manifest. [The translator's own note: See also the Diamond Sutra, where the Buddha asked Tu Bodhisattva that Arahant has the sense of being an arhat. Tu Bodhidharma: No, because if there is, I still accept the self, not really pure. The reason the Buddha said I - Tu Bodhi - is someone who likes to be pure is also because in my mind there is no longer any creation, no action.] 32. According to the Sutras, this is a self-view, because we still see being pure . 33. Elsewhere, liberation without grasping ( anupàdà vimokkha ) means Nirvana, but here it means the evidence of Arahantship. 34. Sutra Pham also displays the understanding of the aspects of training, cessation, sweetness, danger and renunciation of the six envoys, which is the way to overcome all knowledge. IV. FRENCH NUMBER V. CARE Buddha taught us bhikkhus -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 103 How I. MAJOR ACCOUNTING Kinti Sutta: What Do You Think About Me? The Buddha explains how the monks can resolve disagreements about the Dhamma [What do you think about me? Buddha taught monks how to resolve disagreements about Dharma.] II. SUMMARY The Buddha in Kusinara called the monks to ask, was it because of the four offerings or because of success or failure [1] that the Buddha sermon did not. They are not on stilts. He just because of his kindness and self-interest to speak the dharma. Buddha if you know that, then study all measures which Tathagata body, after evidence e ã taught - ie the four foundations of mindfulness, 4 major need, 4 as the sufficiency, 5 c eat, 5 forces, 7 enlightenment , The eight saints - and cultivate in an undisputed spirit. But while cultivating in harmony like this, there may be disagreement between the two monks about the Dharma [2] or about the Law. The arrangements are as follows. A. About France:Monk mediation should consider whether the injustice their contract of nature n loud. There are 4 cases: 1. Between the two factions, there is a difference in both meaning and in terms of food [3]; The mediator should go to the easy-to-talk people in both sides to encourage them not to quarrel: In the first two cases , fighting is useless because the two sides disagree (differ in meaning); with 2 cases after th ì v differ only eat l à advice about small [4] n Israel arguing pointlessly. B. About Law:If someone violates the precepts [5], they should not immediately reprimand, but must think carefully as follows, in any case should be said, which case should not be. 1. Should correct the person if it does not harm us, for them; they are not angry, alert, easy to say, and we can make them leave evil for good. 2. It should still be corrected if it is considered that in the end we will cause the person to abandon evil according to good even though one or more of the following obstacles may be encountered: a) harmful to us; b) harmful to humans; c) harmful to both; d) the other person is resentful; e) delayed flooding; f) difficult to say. But all these obstacles are a small matter if a human is converted . 3. On the contrary, if they find that in the end, it is impossible to modify, they suffer from the above disadvantages, they should be disrespected, but should not be despised. While studying with a spirit of harmony, if there arises an argument, a stubborn opinion, anger and anger, the mediator should go to the easiest person to talk about in each faction and said: had to know is the n ày the monk subjects [6] will rebuke? If you do not give up this [7] can you prove nirvana? Of course they have to answer that the Buddha will rebuke, and cannot prove nirvana. When persuasion is successful, if anyone asked if they asked him to e ã dwell on that which is not, monk h boo solutions should say thanks only heard of Bhagavan French m à they correct themselves change. Responding like that, the male stilts reconciled from the mistake of complimenting him. III. NOTE 1. Bhavàbhavahetu , Sutras: Do you think the Tathagata teaches the Dhamma to gain merit, to enjoy in a sublime realm ? 2. Abhidhamma . According to Says, referring to 37 legal aids said in the previous paragraph. 3. Meaning attha and v eat byanjana are two aspects of the Buddha's teaching. See also School 29, which also discusses the proper preservation of the Fa in terms of literature and meaning. 4. This passage means that the sentence v is slightly different, not necessarily hindering the correct understanding of the meaning. But elsewhere, for example the Sangha 2, Buddha taught that the Dhamma disappears due to two factors: wrong expression on self-eating, and wrong interpretation of meaning. 5. The general principle in correcting mistakes is: If the male stilts have a fault that can be modified, then even if he is hurt and the person who is involved in the problem is troubled, should be discouraged. But if the taste cannot be changed, then the person should be disinterested. 6. monk in here l à Beings Teacher ( sattha ), only the Buddha. As in the Central Sutra 105. 7. This means quarrel. IV. FRENCH NUMBER V. CARE Buddha in the Exam Na -ooOoo- CENTRAL Sutras - SUTRAS NO 104 Sama Village I. MAJOR ACCOUNTING Sàmagàma Sutta . At Sàmagàma. The Buddha lays down disciplinary procedures for the guidance of the Sangha to ensure its harmonious functioning after his demise. [In the village of Sama, the BuddhaII. SUMMARY A. Buddha gave this sutra in Xa Di village (Samagama) of the Sakka clan. After the monk Ni Kien Tu died in P àv and [1], disciples split into two factions and wounded each other with verbal weapons, bored their lay people, as if they were fed up with Dharma and clumsy law. does not lead to liberation, taught by a person who has not yet reached complete liberation; and now they have no place to rely [2]. This is what sa di Cunda [3] told Venerable A Nan. False religion to white Buddha. Buddha taught in Buddhism there is no quarrel about 37 legal aid , so do n't worry. Ananda worries about precepts [4]. Buddha teaches this debate is a trivial matter significantly, only the dispute over France [5] brought most insecurity . Then He taught that there are 6 causes of dispute [6] that are: - hatred is damaging, Because of these 6 roots, the monks live without respect for the Dao Master, Dharma and Sang, and do not study well. So let's have a method to end disputes that bring about insecurity to the majority. B. The disputes have 4: - by controversy, To destroy 4 avoid this [7] there are 7 principles [8]: 1. Current money nuns [9]: all monks must be present to decide a dispute under the direction of the French [10]; 2. The majority decision ( multi-person guilty ): when avoiding the inexplicable on-the-spot, must go to a residence with more stilts, and then all gather to resolve; 3. Memories of Bhikkhu ni [11], let the litigant remember the crime of three la di or nearly three la di [12] or not; 4. Any si ni spleen [13]: litigants to go Israel e ã fudge, the province does not remember; 5. Decided to confess ( self-rule ) [14]: is when a male stilts remember a crime, revealed to an older monks that confession; 6. Decision t Uy by sex crime offenders [15] ( Mich sin Minister ); 7. Spreading grass cover ( Like rich land ) [16]: both sides in turn appoint a person to stand by to reveal the guilt of those on their side to erase each other, except for felonies and sins related to lay people [17]. C. There are six possibilities (green draw) to bring harmony [18] to increase them, that is : 1) Abiding from the karma with each other; Practicing these six dharma s is not a crude or practical way that monks cannot stand [19]. Those six dharma s will bring the monks peace and lasting happiness. III. NOTE 1. This sutra opens like the 29th Sutras, also related to maintaining the harmony of them after the Buddha passed away. 2. According to fear, Temple v à place to lay in here l à Nataputta, religious leaders e ã dead. 3. Sa di Cunda is the brother of false worship Xa Loi Phat. 4. As soon as Buddha in life, kind n disputes ày also e ã occur in them bhikkhus at Kosambi, is said in paragraph 2 of the Central 48. 5. This is a dispute over the Noble Eightfold Path or the other senses. 6. The first four pairs include the defilements that pollute the mind in the Central Sutta 7. 7. Adhikarana. Horner translation is legal questions that mention tantrums in the Vinaya. In short, the avoidance language ( vivàdàdhikarana ) arose when the monks were arguing over the Law and the Law; avoid offense ( anuvàdàdhikarana ) when accused a billion stilts of breaking the precepts; indebted to avoid ( aphattadhikarana ) when a monk transgression seeks to deny the crime; avoidance ( kiccàdhikarana ) related to the exercise of the functions of the monk. 8. Adikaranasamatha , just avoid or pass away. How to apply the seven avoidance methods to settle the four types of disputes, is described in the Vinaya. 9. Sammukhàvinaya , Hien money nun. Law teaching is to face, or in the presence of the Sangha, Dharma, Law and those involved in the dispute. This law applies to all four types of avoidance (quarrel), only with different expressions. 10. Dhammanetti samanumajjitabbà , The sutras give examples of ten good karma and unwholesome karma, here only refers to Dhamma and Law. 11. Sativinaya , nuns. When an innocent monk was sent guilty, he must ask for an increase in the legal record of Ma Uc recitation so that he could remember fully and accurately his behavior. 12. Crime of three la di, pàràjika , is the crime worth expelled from them. Sin la di l nearly three à committed t antenna s alk Sanghadisesa, (need to meet them to reveal v à operating repentance one time); or take first steps toward a serious crime. 13. Amulhavinaya , Real si ni spleen, a monk in the past ill go unto e ã committed the crime world, when recovery is increasing l àm this law. Criteria to determine the type Israel is crazy litigants not remember m ình e ã do while being away Israel. 14. This procedure is a method set up to confess the sins of a monk when he commits a sin that can repent to release. 15. Pàphiyyàsikà , the criminal minister, this law is for a billionaire who often causes trouble, ignorance, or lives in an unworthy relationship with the lay custom. 16. Tinavattràraka , As rich in the field, is applied when increasing them to get involved in an quarrel in which many monks violate the small kingdoms . If they accuse these people , the dispute will last long, so Kinh teaches a method to relieve them, such as covering the manure with grass to eliminate stench. 17. The international crime culpable heavy category la di v Three à T antenna t eat. About the lay person contact is when the monks defame secular people. 18. As sutra 48, paragraph 6. 19. As sutra 21, alludes to the saw. IV. FRENCH NUMBER V. CARE In the village communal -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 105 Thien Tinh I. MAJOR ACCOUNTING Sanakkhatta Sutta - To Sunakkhatta . The Buddha discusses the problem of an individual’s overestimation of his progress in mediatation. [Buddha discussing personal matter overestimates his progress in meditation.] II. SUMMARY At Buddha in Vesali, many bhikkhus e ã declared holy evidence. Brethren divinity [1] to ask the Buddha even the though Israel has actually declared like e ã them or not. Buddha teaches some testimonials, some just say so because of the higher upside [2] (not yet testified). It is because of the number of people later that the Buddha sermon [3]. But there are also ignorant people who ask questions to question, so even though the Tathagata originally intended to speak the Dharma to them, later also changed his mind [4]. At that time, Thien Tinh monks invited the Buddha to speak Dharma. Buddha taught as follows: 1. There are people who favor the material world [5]. They just like to talk worldly matter, think about things related to lust, and love to socialize with such people. When the story arises related to immobility, they do not pay attention, deafen their ears or try to find out, nor do they like the people who like to talk about silence . Like people far away from home love to hear stories related to their home country. Also, people do not like to see a story about any action th ì should know that l à bound class material world. 2. Some people who are inclined towards immobility [6] then just say and reflect on what is related to immobility, and enjoy socializing with similar people. They do not mind, do not listen or try to understand the story of worldly material relations and also do not socialize with this type of people. As dry leaves e ã leaving the branches, do not be blue again. Likewise, when seeing a person inclined to immobility , they should know that they are not bound by worldly material. 3. Some are heavy in favor of No-land as well as above, do not like to hear stories about matter or silence . As h Workers are still broken rock l àm sometimes not whole again. Also, when he saw a man not tied v ì fetter any action th ì should know they are inclined to Forever owns the land. 4. Some people are inclined towards the non-fictional land. They do not like to talk, thinking about the landlessness, do not like to associate with this type of people . For such a person e ã eat delicacies bored ch ê, after e ã qu antenna abandon th ì loathe to eat again. Also, when a person is not bound by the history of Non-possessed, we know that they are inclined towards the non-fictional land. 5. Some are biased towards Nirvana itself. They do not like or listen to speculate about stories relating to non-fiction origin, or this kind of communication. Fetters African origin idea ideal non where they e ã cut off as sa la trunk. Wearing d ringing in favor of the Nirvana, they start thought: craving e ã position recluses [7] call l à arrows, venom poison of ignorance are lust v à making spread throughout the field. Now we e ã arrow pulled craving, purge toxic ignorance. I am a complete nirvana-oriented person. Because of the delusion of self [8] like this, they can start pursuing unworthy things of sensory objects, their mind is invaded by lust, and will have to suffering to death. For such people being hit by t Israel poison surgeons d Brøndby teammates knife wound, using detection instruments and draw arrows are but traces dissection [9] still c ON. That is why the doctor told me to abstain from dust, sun and wind, keep the hygiene, and eat appropriate food until the coughing wound completely heals. But because he did not follow the instructions, the wound was poisoned, causing him to die like death. Likewise, a person who spit out the poison and lust if he is a little complacent about this will be re-invaded by lust, causing them to suffer near death. VIn the Tathagata Law, a person disregards secular precepts as well as dies, and a serious offense is almost dead. Buddha taught the wound for example 6 contact land; Non toxic l à ignorance; love like arrows; the detection object is mindfulness; the knife is wisdom; The surgeon is Buddha. Bhikkhus must hedge six contact Origin for the e ã well being care is the source of suffering [10] he l ia being as alienating soft drink laced with poison, or away from a snake, if he want to live, not want to die, want to be happy, not to suffer [11]. III. NOTE 1. See sutra 12. 2. Adhimànena , upstream. They announced attained v ì t antenna Rooftop chronic, meaning l à no evidence that self e ã evidence. 3. Bibles: Let them know they belong to the level . 4. fear: Because they were involved end push, n Daniel Tathagata does not preach to them. He only aroused the intention of speaking the Dharma when meeting true practitioners. 5. Lokàmisa , just lustful with the taste. 6. Anenja , motionless , only the meditation testimony from the four meditation to the four formlessness. But since the two highest concentrations are mentioned , this sutra seems to only consider the four Jhānas and the first two Non -Consciousness (No boundless origin, infinite Consciousness) is Motionless . 7. Only Buddha. 8. Return to overestimation, like opening a period. 9. The PTS version is the exact opposite. 10. As sutra 66. 11. As sutra 46. IV. FRENCH NUMBER V. CARE When Buddha in Vesali -ooOoo- CENTRAL SUTRAS - SESSION NO.106 Real estate benefits [1] I. MAJOR ACCOUNTING Ànenjasappàya Sutta - The Way to the Imperturbable. The Buddha explains the approaches to various levels of higher meditative states culminating in Nibbàna. [ Path to Motionless. Buddha explains the ways of attaining the levels of meditation, the culmination of which is nirvana.] II. SUMMARY I heard this, the Buddha in Rammassadhamma, the Kuru town, teaching the monks: ( No action ) Sex [2] is impermanent, empty, false, of the ignorance. Sex and sensuality at present and in the future belong to the field of ghosts, where the nourishment of ghosts leads to greed, anger, and obstacles for practice. After seeing that, the monks resided in a great mind, beyond the realm of sex and decided [3] to attain meditation. When practicing like this, his mind is free from unwholesome dhammas such as greed, hatred, and conceit, and becomes calm in this realm [4], that he either attains motionlessness (concentration), or examines ên about wisdom (wisdom), and when the body dies together, he will be reborn in the realm of immobility [5]. This is the first path to silence. Or the male stilts thinking as follows [6]: The present and future senses and senses are all related to the four great and great things created by 4 . Such a monk maintains, his mind becomes calm in its realm, attains immobility in the present, or intellectually heavy. At death, this progression can attain Silence. This is the second way to be Motionless. Or the bhikkhu thinking [7]: "Sex, present and future sensuality, present and future rupa, materiality, both are impermanent, not worth the attachment of pleasure in it." Thanks to staying many times like that, his mind becomes calm in this world. With a calm mind he attains the present moment of immobility or the contest of wisdom. When dying, consciousness can thus attain Non-movement. This is the third path to attain Silence. ( No landlord ) Monk would think [8]: "Sex and sexual ideas present and future, excellent, excellent idea present and future, and any active thought, when annihilated no residual t alk, the center was the first President. This This is the first way to attain Non-possessing land of possessiveness. Or the male stilts go to the stump and think: "Self, and self-consciousness are all empty" (nothing is me or mine) [9]. Staying in this world, he attained the present non-possessions or inclined to wisdom. When he dies he can attain No-land. This is the second way to attain landlessness. Or he thought: "I and my possessions do not have anywhere and in any form" [10]. Practicing like that, the mind becomes calm, or inclined towards wisdom. When he died he was reborn to the Landless. This is the third way to attain No-land. ( Non-impossible non-fiction origin ) The male stilts thought: "Sex, sensuality, perception and immobility , no possessions of thought, the place where these thoughts cease without residual are tranquility, enmity, that is non-utopia. land." Thanks to such stay, he attained right now the non-ideal non-ideal origin, or in favor of wisdom. When you die, you can be reborn in the non-utopia. This is the path to practice non-non-ideal origin. ( Nirvana ) Venerable Ananda transparency: If a monk thinking and practice as follows: "Before e ã no it did not belong to us; for after also will not have and do not belong to us. Let's get rid of the g ì current there and e ã there "[11]. Thanks to that position is discharged [12], then there is evidence of the salvation of Nirvana? Buddha replied that there are no witnesses. No evidence is due to the attachment to discharge, joy in that discharge, means that before the non-non-fictional origin. As for the attachment, it is impossible to prove Nirvana. Then Venerable A Nan Bach: Bach The Ton, but he attaches to something? Buddha replied, v Van non-ideal non-ideal origin [13]. A Nan said, that is the most victorious attachment. Buddha agrees, but teaches thSmoothly that if discharge without rejoicing the attachment of discharge, not dependent on it, it will prove the salvation of Nirvana, immortality, that is, liberating mind without attachment. Then Venerable Ananda praised Buddha e ã teach about the pass upsurge saved thanks to a fulcrum n loud or the other [14], and ask: But venerable sir, how is St. liberation [15]? And Buddha e ã Answer: It is the saint disciples speculated as follows: Education v Ashoka thought, identity and identity present thought the future, thinking about Real action, the Supreme owns origin or African ideal non idea origin, are all the long-term [16]. This is immortal, which is liberating mind through non-attachment [17]. What to teach disciples v ì great compassion, I e ã teaching. These are trees, empty houses. Meditate let tr ì defer that to regret later. III. NOTE 1. See footnote 6 Sutta 105. Silence here seems to include only the fourth meditation and Not boundless origin, boundless consciousness ... 2. Darkness refers to both things: sensual pleasures and sensual defilements. 3. fear notes: after e ã overcome the sensuous and determined to attain meditation. 4. According to the Sutras, the mind that dwells in this country means, or he attains insight towards Arahantship, or attains meditation on Wednesday. If he attains the quartet of meditation, then this meditation becomes the eatery to attain immobility, the fourth meditation itself. But if he attain wisdom, th ì he decides to l àm wisdom fullness by e rushing deep insight to witness arahatship. The full wisdom decision is the reason why the successive sutras, although eventually leading to the verifications, are only about the development of insight. 5. explain fear paragraph n ày describe regeneration of a witness who can not arahatship although e ã prime charity. Links birth of he formula l à independent horror at regeneration formula, that formula has essentially no action as the karmic e ã reaching charity. V ì the wake of jhana the disposition of rebirth, n Israel he will be reborn in a heaven corresponds to charity. 6. According to fear, here l à thinking someone e ã prime charity. V ì he see color (material) are also things that need to be overcome, so if you are the estate th ì he reached Not very compassionate unto the land, and if not attained Arhat is he reborn in Not boundless land. 7. This is the thought of a person who obtained the land of no indifference . If he attains motionlessness, he will acquire the consciousness of immutable consciousness and be reborn in that land if he does not attain Arhat. 8. This is the thinking of an e ã attained very compassionate Soul Israel and is eyeing property Unknown Origin. 9. The sutras call it two zeros - not me and mine - and for this doctrine of no boundlessness is explained by more wisdom than by concentration as in the previous section. Kinh Trung Bộ No. 43 says this dharma will lead to liberation from Mindlessness. 10. Sutras call this is Four no and explain as follows: (i) He does not see where is the self; (ii) not seeing a self as something belonging to another person like you, your friend, your assistant…; (iii) not seeing another person's self; (iv) not seeing the self of others as belonging to them. In the Venerable Nanamoli's text there is a note as follows: The words in this passage and the following paragraph look like statements about the attainment of Non- Possessing and Non-Non-Non-Non-Origin in the Outer Country , sometimes is used as the basis for self-knowledge or knowledge. 11. fear: If in the past round of industrial e ã not because we accumulate, now within the retribution will not be for me; If we do not accumulate karmic cycle at present, we will not reap karmic retribution in the future. What is, which is born, is the five aggregates. The first part of this formula is also the condensed formula of a pagan understanding. Many business for that l à segment is m à Buddha e ã applied but said assigned new meanings. 12. According to the Sutras, he reached wisdom discharge, but from paragraph 11 onwards, it seems that also refers to the discharge of non-non-non-ideal origin. 13. This refers to the rebirth of a non-utopian non-ideal attainment. It means that he is reborn in the best realm, the most victorious. 14. Nissàya nissàya oghassa nittharanà . According to fear, Buddha e ã explain the upsurge pass up for a monk using any of the securities n rushing from meditating three to four not l àm c eat to attain the Arhat. 15. The question of Ananda is essential to remind the Buddha to mention the practice of a meditator of wisdom ( sukkhavipassaka ) who attains Arahantship , not depending on any meditation. 16. Esa sakkàyo yàvatà sakkàyo . This is the whole body - the three realms (beings); Outside this circle of righteousness, there is no self at all. 17. According to the Sutras, this refers to the Arahant result of the fake wisdom. This flavor is called Immortal because it has the taste of immortal Nirvana. IV. FRENCH NUMBER V. CARE 1. Buddhist monks taught us: -ooOoo- CENTRAL SUTRAS - SESSION NO.107 Ganaka Moggallana I. MAJOR ACCOUNTING Ganakamoggallàna Sutta - To Ganaka Moggallàna . The Buddha sets forth the gradual training of the Buddhist monk and describes himself as the "shower of the way." [Tell the mathematician Moggallàna. Buddha set out the order of training a billion stilts and considered himself a guide.] II. SUMMARY 1. Brahmin takes the example of building a house [1] or doing anything like learning math [2] in a sequence, to ask if in Buddhism there is such a sequence. Buddha gave images of horse training [3] to teach the order of learning. First of all is the protection of the precepts, living in control with the duty, full of majesty and virtue, seeing danger in small mistakes. Two households with 6 meals eat when contacting 6 ceilings. Three abstinence in eating, not allowing new feelings to arise . The four watchful attentions cleanse the mind from dhammas. N mande, th publication only righteous accomplishment awareness in all majesty. Six, stay with righteous thoughts by sitting meditation in the desert to shake off the 5 slopes, early meditation to the four meditation. The legal nhad just taken to the ultimate peaceful escape from suffering yoke m à also being out of your stay optimistic approach e ã attained Arhat. [4] 2. Brahmin asked again when being taught like that, did everyone prove the end of nirvana or just a few? Buddha replied only a few, such as e ã directions r brother in law but to go in another direction, th ì who only road [5] can not l àm what is. Also, while there is nirvana , there is a way to nirvana , with Buddha as the guide , the disciples after being encouraged to teach only some to follow the right path, some not to follow. 3. Brahmin white Buddha [6] there are people who live not because of faith just for livelihood, do not keep the precepts to eat, do not respect the practice, live too vulgar, lead pervert, stupid , paralysis, relinquishment of the burden, renunciation ... Venerable Gotama cannot live with such people. There are good sons because of their faith in renunciation, respectfully studying, indifferent to samsara, leading in renunciation, mindful awareness, one-pointedness, wisdom, Gotama, a priest living in harmony with those people. For as in the root flavors, flavor fried e An is best, in all kinds of floral, jasmine is one. Also in the teachings, teachings of the highest current Gotama Venerable [7] Then the Brahmin asked for refuge in the Three Jewels. III. NOTE 1. It is impossible to build a seven-storey house within a day , must have a sequential progress from the clearing, laying the foundations to the completion . 2. Ganaka, his name means Muc Kien Lien and the accountant. 3. See Trung 65, paragraph 33. 4. The allocation reunited h Britain before it l à necessary for the monk to attain la drought, but also benefit the monk e ã attained in that led to the current communication status. According to the explanation, this bliss is the attainment of Arahantship, and explains that some can witness Arahantship easily at any time, while others must diligently practice each Step one to get results. 5. Compare with the French syntax 276: You must make the effort; The Tathagatas only point the way. 6. As sutra number 5, paragraph 32. 7. Paramajjadhammesu . Gotama's theory is the supreme, supreme of all the contemporary teachings, that is, of the pagan professor. IV. FRENCH NUMBER V. CARE Numeracy in Section inter -ooOoo- CENTRAL Sutras - SUTRAS NO.108 Gopaka Moggallana I. MAJOR ACCOUNTING Gopakamoggallàna Sutta . With Gopaka Moggallàna. The venerable Ànanda explains how the Sangha maintains its unity and internal discipline after the passing away of the Buddha. [With Gopaka Moggallàna. Venerable Ananda explains how t antenna they only tr ì unity v à internal discipline after the Buddha through his life.] II. SUMMARY Not long after the Buddha passed away [1], Venerable Ananda entered the alms of alms in the city of the monkhood under construction [2], and because it was too early, he came to the place of Gopaka's monk. He asked if any monk in fulfillment of the law as Buddha e ã achievements not; Venerable replied no, practitioners are c Workers are still executive director v à will accomplish in the future. At that time, the great god of Ma was exhausted [3] and he asked if there was a nun in the Buddha who was arranged by the Buddha as a place to support them to rise after his death. Ton said there is no numb stilts . He asked again, so is there any monk who is honored by the monks To take refuge for the whole no, and the venerable also says no. The master said, so they don't have any support, how can they live in harmony . The monk said that they have the Dharma and the Law as a place of refuge [4], every time they slap them to gather, and keep on the Buddhist editions to know who lives the Dharma or who does not. When asked if he lords n monk rushing them increase bowed respectfully v à life he does not lean on. Sun replied yes, that is anyone who achieves the ten dharma s as follows. One is to live with virtue, in accordance with the precepts of liberation. Two l à multi-text; I know enough with 4 widgets; Four evidence 4 meditation is not difficult; years of being able to fulfill the divine powers; six know the other's mind (tha mind); seven have an atrium exam ; eight information network (know his countless previous lives); nine divine eyes (see the life and death of sentient beings); Ten smuggled to take advantage of, no longer loopholes, attain liberation, wisdom liberation. The exhausted guru of Ma recognized that such a monk truly deserved to be worshiped, and then asked for the whereabouts of false religion. When he learned that the venerable residing in Truc Garden, the Venerable said that it was very good for meditation , and the Venerable Gotama at that time gave a lecture on meditation. He is indeed a meditation practitioner, inclined to meditation, praising all meditations . Venerable Ananda protested: "The Buddha does not appreciate all meditation. There is a kind of meditation that the Buddha does not appreciate. It is a meditation practitioner whose mind is dominated by lust, not as if he really knows liberation from desire e ã start. he took as lust object for meditation, meditation enter [5]. the same goes for other hindrances 4 (golf, dullness, exchange currencies, or one would think). type meditation Is The Ton praised the Zen where the female stilts lyric sexual good, the evidence stayed from preliminary to four meditation. The great god happily took the venerable A Nan and asked for his grace because he was busy with many jobs. III. NOTE 1. According to the solution, after dividing the relics of the Buddha, Ananda went to the United Kingdom to declare the Dharma in the First Great Assembly. 2. King Pajjota you king Binh sa masterpiece Ma Origin e -ah, who e ã A soap's son was killed. According to the sutras, King Pajjota thought that King Pajjota might seek revenge for you. 3. See School 16. 4. This sentence is to say that Satan is not governed by the judgment of the elements in the Sangha, m à by the Dharma and Law set by the Buddha for monks to follow. In this regard , the monks follow the last teaching of the Buddha: After I pass away, the Dharma and Law will be your teachers. 5. See number 525. IV. FRENCH NUMBER V. CARE Venerable Ananda -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 109 Menopause I. MAJOR ACCOUNTING Mahàpunnama Sutta . The Greater Discourse on the Full-mơn Night. A bhikkhu questions the Buddha on the five aggregates, clinging, personality view, and the realisation of non-self. [A large teaching experience in e quiet full moon. A billion monks inquired of the Buddha about the five aggregates, about attachment, the body and the realization of anattā.] II. SUMMARY 1. In an e smooth tr antenna slap RAM [1] in the form Loc amphitheater, sitting between heaven Buddhist monks have surrounded. A billion stilts [2] raised many questions, which Ngai answered sequentially . 2. 1) What is the root of the 5 aggregates? That is lust [3]; 2) Clinging with 5 clinging aggregates is one or the other [4]? Not one, not the other. When there is sex with the 5 clinging aggregates then called attachment; 3) There can be many types of arguments with respect to the five aggregates? Maybe, as expected to have such rupa in the future, or expect such feeling, or expectation , or perception, or consciousness in the future; 4) What is the meaning of the word "Aggregates"? All the near and far gross inner and outer material are of the aggregate of color. The feeling of perception is also like that; 5) What are the terms or conditions for each? The four great factors are predestined to be called as color aggregates. Contact is the cause of the three aggregates of feeling, perception, and formations. Name and form is the cause and condition to call it the aggregate of consciousness [5]. 6) What is knowledge [6]? By not studying the holy Dharma, consider rupa to be self, or self has rupa, or rupa is in self, or self is in rupa. It is the same with the other 4 aggregates (into 20 bodies). No familiarity is when there is no attachment as above; 7) What is the sweet, dangerous and excellent taste of matter, feeling, perception, onions, and consciousness? Joy arises due to the five aggregates à the sweetness. Their impermanence, misery, perversion are dangerous. The regrets of sexual greed for the five aggregates called à renunciation; 8) Due to what causes and conditions, there is no enduring pride (attachment to me and mine)? Because seeing as true with wisdom, all materiality, feeling, perception, formations, inner and outer consciousness are not mine, not me or my self. 3. Upon hearing that, a billion stilts arose skepticism: if all 5 aggregates are non-self, then actions done by the mindless mind , which one receives retribution [7]? Buddha said was her mind, blame bhikkhus v à recalls that he e ã repeatedly taught how to ask questions [8] as follows: Matter, feeling ... l à permanent or impermanent? What is impermanent is suffering or happiness? What e ã impermanence, suffering, it is reasonable to see l à me or mine? Due to such observation, holy disciple born with five aggregates. Due to glassy glass greedy, by the cup greed should be freed. During the liberation, he knew he e ã liberation: "Birth e ã advantage, dignity e ã into, what should e ã make from now no longer return to life n anymore. " III. NOTE 1. The fifth day of each half of the month. 2. This male on stilts is an Arahant teaching sixty disciples to live with him in the forest. These disciples n ày efforts meditation, e ã development approach is more knowledge of wisdom, but no evidence was directed v à results, therefore they were led away audience with Buddhist teacher. The teacher asked the Buddha many questions not because of himself but because he wanted to destroy the doubts of the disciples. 3. Chandamùlakà . In this chanda (fitness) means tanhà (craving) the origin of suffering contained in n aggregates. 4. See the 44th Chinese Sutta, paragraph 6. 5. The aggregate of form, each era (of the four) l àm conditions for the other big three v à department shading (material by four contemporary creation). Contact is a condition ( condition) for the aggregates of feeling, perception, and effect, as the Sutta of Samyutta of 35 teaches: This monks, when in contact, one feels, when in contact they perceive, when Contact people tend to act (action , will). Sutras explained that at the time of conception, rupa and three mental aggregates arose called form and materiality, a condition for the birth of consciousness. In the course of life, the senses and their objects have three mental aggregates (feeling, perception, and formations) that condition the five sensory consciousness. 6. As in the Central Sutra 44, paragraphs 7-8. 7. It seems that this bhikkhu has difficulty understanding how karma can produce consequences if there is no self to receive such consequences. 8. This sentence is very different from one edition to the next. This translation is based on a similar sentence in the Suttas 22, in which the inscription patipucchà vinìtà is probably more correct than the Pali Text edition l à paticca vinìtà , which Venerable Nanamoli used as the original, and translated: Hey monks , with many examples, I e ã teach him dependent occurrence. 9. MA (the central number): Sixty monks renounce the meditation subject of m ình e ã convent, and shop a new section based tr Israel teachings of Buddha. On the spot, they attained Arhat. IV. FRENCH NUMBER V. CARE In a published periodically slapped -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 110 Primary Menstruation I. MAJOR ACCOUNTING Cùlapunnama Sutta . The Shorter Discourse on the Full-moon Night. The Buddha explains the differences between an "untrue man" and a "true man". [Map of short presentations on e quieter fifteenth. Buddha explains the difference between an unrighteous person and a righteous man.] II. SUMMARY Buddha in Dong Vien, lectured in Loc Mau, on the full moon day, slapped them teach them about righteousness and righteousness. 1. An unrighteous person ( asappurisa [1]) cannot know whether a person is unrighteous or true. An unrighteous person is someone who has full of unrighteous law; socializing with people unjust, as the nefarious thoughts, speaking as the nefarious, h Transformation into action illegal, have t à is, giving a nefarious way. Full of illicit legal l à: unbelief, careless, precious, little listener, idleness, forgetfulness, paralysis. Associating with nefarious people is making friends with those who have such illegal acts. Illegal thinking is thinking that harms self, harms people, harms both. Said n antenna nefarious l à lying, double-edged, harsh, useless. Administrative action nefarious là killing, evil deeds in the sex. TA is declared no alms and retribution, good and evil no results, no life n ày next life, types of birth, in life there is no monk, b à la electives them into place and TV teach again. Unrighteous giving is not giving by ourselves, giving in a disrespectful manner, not thinking carefully, giving no need, giving without thinking of the future. People who are full of such unrighteousness, after death, born in the realm of the unrighteous are hell or under birth. 2. A righteous person can know whether another person is true or unrighteous. A righteous person is a person who is fully righteous, communicating with the righteous, righteous thoughts, righteous thoughts, righteous giving. V à "true" is the opposite of what is illicit mentioned above. III. NOTE 1. Asappurisa , the commentary is pàpapurisa , a wicked person. IV. FRENCH NUMBER V. CARE 1. The Religion teaches us |
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