Compendium of Central .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. |
[13] CENTRAL Sutras - SUTRAS NO.121 Urinals I. MAJOR ACTION The Shorter Discourse on Voidness. The Buddha instructs Ananda on the "genuine, undistorted, pure descent into voidness." [Short sutra on Not Counting. Buddha taught Ananda about the realization of pure emptiness that is not twisted] II. SUMMARY Buddha confirmed to Venerable Ananda that not in the old days but in the present, he still dwells in Emptiness [1], and explains the meaning of the abiding emptiness as follows. As in teaching road without elephants and horses, v Ang silver, e -fed him e An Ba ... but there's not a no, then l à them monks. Also, when in the forest , male stilts did not notice the idea of the village, about people, only the idea of the forest [2]. At that time, troubles caused by village perception, human thoughts are not present, only troubles caused by predestined thought [3]. He realizes that what is not, what is not, and takes what is exist. This is an imperfection, non-twisting realization of Emptiness. Again, the monks did not pay attention to the idea of the Forest, and the idea of the Land [4]. His mind is excited, joyful, dwell, freed in place idea, like a pelt b ° Cstraight antenna p Daniel p mande wooden stakes, oblivious to bulge l hug trees or mountains and rivers in the land. The position knows the sorrow caused by human thought, ideology is not present, only one is the unanimity of the predestined terrain. For the other, he knows (due to conditions): The other has, this one. This is the realization of imperfection, truth, no twist. Next, the stilts did not work on the idea of geography and ideas. [5] His mind was delighted and rejoiced in this thought, and knew that there was only one thought of nothingness , nothingness , and defilements due to conditions and conditions . What is not present, he perceives not to be, and the other knows due to dependent origination. Next, he works with infinite consciousness, the thoughts of forests, land, and nowhere are not present, there is only one sorrow about the mindless consciousness . Next, the idea of Non-possessed, non-non-fiction origin, and above. Finally volition formless attention to [6]. He knows that the afflictions caused by the non-possessive thought and the non-non-existent thought is not present, there is only one sorrow that the six afflictions in this body are not; and see it as predestined as above. And he sees clearly something created by the will, due to conditions arising, must be impermanent, passing away [7]. Thus the mind is free from ignorance and ignorance; self-aware mind e ã liberation, students take, the holy city, after life n was not even born n loud more. This is called the ultimate residence No [8]. III. NOTE 1. Sunnatàvihàra, Not resident. The sutras will gradually clarify that this refers to the results of emptiness, the Arahant result due to the concentration of contemplating the emptiness aspect of Nibbana . 2. MA: He was interested in the forest idea by the base of a forest, thought: This is a forest, this is a tree, a mountain, a cave . 3. MA and MT both explain this passage as follows: The troubles of liking and boredom arise due to human perception, not here; yet there are still troubles caused by the arising of gross dharma s due to the lack of necessary tranquility. 4. MA: He gave up the idea of the forest and focused on geography, because one could not achieve anything , near practice or peace, when meditating on the forest. But land th ì can be d -effect section to shop Kasina, p Daniel c eat the n yogi meditation and wisdom arises to attain Arhat. 5. After using the idea of the land to obtain the four meditation, he developed the land variable and then left the general kasina to obtain the landlessness . See chapter X. 6. Formless mind concentration, animitta cetosam àdhi. MA: This is the concentration of the mind with insight, called formless because there is no ordinary form and so on. 7. See Trung 52. MA calls this insightful wisdom (pativipassanà), which means applying the principles of insight into the very function of the mind which is responsible for insight. 8. In these words, ultimate, supreme (param anuttara) e ã is th smoothly. MA says this is the result of emptiness of Arahant. V. UNIVERSITYThe Buddha taught to Ananda that -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 122 Great no [1] I. MAJOR ACTION The Greater Discourse on Voidness. Upon finding that the bhikkhus have grown fond of socialising, the Buddha stresses the need for seclusion in order to abide in voidness. [Seeing the monks starting to love converging, the Buddha emphasized the need to stay alone to dwell on Emptiness.] II. SUMMARY Seeing the residence of Kālakhemaka stilts [2] there are many places to lie, the Buddha asked that there are many monks residing here [3]. Religion A nan, because it is the lucky time, so they gathered to sew y [4]. That Buddha taught about the practice of Just and Quan through living in seclusion. A billion monks like to gather, they cannot enjoy seclusion, solitude, tranquility, righteous thoughts [5]; can not witness term liberation mind or immovable liberating mind [6]. Not a single rupa (body) is corrupted without causing grief and grief for those who love it. But Buddha e ã finding a permanent peace, which là Resident No thanks not to all generals [7]. While dwell cabinet not, though the majority of people come to Ng Ai, Buddha mind is still oriented to the renunciation of solitude, v à because not stick anything to the l àm c eat the for possession contraband law, Ng who have always always teach them pure words related to seclusion. Then Buddha taught Aban how to abide in emptiness [8], and its results. First of all, you have to rest your inner mind thanks to eating the table as one of the four meditation (tu Only). Next after e ã attain a Zen l àm c eat the (from the first meditation until Wednesday meditation), monk or volition to Cabinet no intention or volition Foreign not Real [9]. Without joy excited to say no, Foreign not or estate, he must consciously r õ so, and re-enter meditation c eat the [10] to shop again until know the mind dd ã enjoyed, rejoice, liberation thanks to the interior not, outside no, internal and external not and motionless . A person has stayed in just and consistent like that, 1. When the mind is directed to walking or standing, lying down, sitting, he will walk, sit and lie down with the awareness that there is no greed and the unwholesome dhammas haunting the mind. 2. When the mind came to talk, he thought he would only talk about ten topics related to education, knowledge, renunciation, independent, essential, liberation, etc., to avoid all other stories. 3. At the point of failure, he is well aware that he will meditate on renunciation, no anger, harm, not contemplating what is not related to renunciation, cup of greed, passing away, peace, victory, enlightenment, nirvana. 4. For n mande merit education [11] sharpens flavors contact bar, he must often observe self-interest still sensual desires to share or e ã cessation, consciousness r teeth so. 5. For n mande aggregates [12] he always kill our military students, and clearly know my arrogance is y n themselves on mande aggregates n ày e ã been abandoned. The Buddha taught a disciple to live near the master even if he was banished , when he heard the austerity teachings that lead to renunciation, passing away, such as teaching minimal education, knowledge, seclusion, solitude, essential need, the world of wisdom and liberation of knowledge. (Because no consistent practice and just like on that) both the teacher and the role of foreign direct ascetic during late c Brøndby teammates will meet vexations [13] to be famous, east disciples; They start becoming infected with mind, retreating into secular life, being attacked by unwholesome and unable to escape old age or death in the future. Some virtuous Buddhist disciples also fall with similar dangers, being troubled by imitating the Buddha to live in seclusion (without preparing for originality.) But the vexations of the monks and holy n ày results are worse vexations of teachers of foreign direct [14]. And the Buddha advised his disciples h he treats Ng matchless friendship center, not hostile. Friendship is not going against the teachings of god Teacher e ã due diligence that the sermon compassion brings happiness for m ình. But he does not treat disciples lightly as potters treat pottery [15]. What is the core of the tree will stand. III. NOTE 1. Doing this along with commentaries e ã been translated v Nanamoli à printed with the face of all University of talking about No. 2. MA: This residence was built by Kalakhemaka of Sakyamuni in the garden of nuns. The chair bed and the furnished carpet were so close that it looked like the accommodation of a congregation of monks. 3. MA explained that this is just a strict question, because with supernatural powers Buddhas can know what they want to know. Buddha asked this question to mind: When the assembled monks to measure alk and preferred to gather, they will behave illegally. Then I will teach the great Dhamma practice on emptiness, it will become like a study precept [not to like gathering]. 4. MA: Monk Ananda intends to say: These monks live in such a gathering not only because they like to be busy , but because of luck. 5. Far glass is separated desire, solitude l à distant crowd, calm l à paragraph greed, the feeling l à religion v à results. 6. Liberation first is the liberation thanks to evidence of four meditation and four no (no color), the latter is thanks to the direction and super results. See also Central Coast 29 and footnote 348. 7. MA: Buddha opened the first paragraph n ày to avoid criticism that while Ng Ai advised disciples living in solitude, th ì he himself often many toys we gathered. No Tanh here is the result of evidence of No, see note number 1, Central Business 121. 8. MA explains that inner emptiness is unrelated to the five aggregates of oneself, externality is not that which is not related to the five aggregates of others. So Tanh not mentioned here must be a temporary liberation mind thanks to the insight of anattā, as the 43rd Sutta explains. When the insight of non-self is raised to the level of the path, it will lead to the realization of nirvana according to its aspect of No. 9. MA: The position of his attention to a meditation meditation is not sharp. 10. MA: This is about meditation that is used as a table for insight. If, after exiting the basic meditation, the mind does not go into Zero with insight into the five aggregates of self or of the person, and also cannot attain non-motionless form, then he should return. meditation c eat the m à alone e ã development is v à volition to it many times. 11. According to MA, for the n ày, Buddha e ã show the practice to attain two nipple path Israel is expected to save and Reload. This section is for n êu clear insight needed to reach Real ho alk religion m à extreme peak l à abandon sensual desires. 12. This section displays the insight needed to reach Arhat direct and m à extreme peak l à abandon the conceit I was . 13. Upaddava can also translate to disaster. MA explained that Buddha passages n ày to n êu up the dangers of solitude when people cough not eat into the goal of life in solitude. Dao Master here is the pagan teacher . 14. MA: The pagan renunciation does not bring much benefit , so those who are rotten, they only lose worldly benefits; they don't have great suffering , just like the person riding a donkey is dusted. But in France the Buddhist monastic bring major benefits l à religion, fruits v à nirvana. Hence the person who is rotten in this teaching has great suffering , like someone falling from an elephant's back. 15. Contrast in this example is between the way people hold local potters clay c Workers are still moist and the way he holds pottery e ã is molded from clay that. MA broadband sentences n ày as follows: After e ã Catholic world then I will not silent; I will warn and teach by constantly rebuking them. As a potter tries a baked item , sets aside the cracked, faulty ones, and only keeps the pottery that has passed the test, so too I will precept and warn by testing. experience you. Someone in this e ã reached v religion à result, it will have to sustain trials. MA th smoothly that good actions Worldly virtue is also seen as the standard of wellness. V. UNIVERSITYPopular clustered brethren -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 123 Organic rare monk I. MAJOR ACTION Wonderful and Marvellouse. At a gathering of bhikkhus the venerable Ananda recounts the wonderful and marvellous events that preceded and attended the birth of the Buddha. [In a meeting of them, Venerable A nan narrates miraculous events before and on the day of Buddha's birth.] II. SUMMARY They are bragging about a Buddha's divine power that he knows the details of the Buddhas of the past [1]. Buddha then taught Venerable Ananda to present the rare miracles about the Tathagata just as the false venerable was heard from the Venerable's own metal language: 1. Righteous awareness, the Bodhisattva is born in the Palace of Heaven [2]. 2. Righteous awareness, Bodhisattva resides in the heavenly palace for the rest of his life. 3. Righteous awareness, He descended the pregnant mother. 4. When he was destined to be in heaven, an immeasurable light appeared in the world, making the realms of sentient beings living in darkness for a long time [3] naturally through that light to see each other and thought they appeared for the first time . 5. When the Bodhisattva descended on his mother, there were four divine beings [4] guarding the four corners to protect Ngai and his mother, no one could harm either mother or child. 6. When the Bodhisattva descended the fetus, the mother spontaneously lived virtuous, comforting the five precepts. 7. When the Bodhisattva descended her pregnancy, she did not have sensual thoughts towards a man, and no one with lust could approach her . 8. When the Bodhisattva descended the fetus, she enjoyed the full five sensations: she did not feel tired , she saw the Bodhisattva in her abdomen with all four limbs as if she were looking at a tablet. The well-filed jade rested on the palm of the hand. 9. Seven days after giving birth to the Bodhisattva, the mother died [5] and was reborn in the Abundant realm. 10. The Bodhisattva's mother's pregnancy is exactly ten months. 11. The Bodhisattva's mother was born while standing instead of lying down or sitting like other pregnant women. 12. When the Bodhisattva comes out of the mother's womb, the gods welcome him first and then to his supporter. 13. When the Bodhisattva came out of his mother's womb, he did not touch the ground. Chu thi Daniel grabbed Ng Ai gave b à mother says she just glad that a guy with great dread powers e ã to b à. 14. When the Bodhisattva came out of his mother's womb, he was not stained with blood or anything impure. 15. When the Bodhisattva came out of his mother's womb, two buckets of water poured down from the sky, one hot and one cold, to bathe the mother and daughter. 16. As soon as they are born, the Bodhisattva e ã stand legs tr Israel land [6], seven steps to the north, v à covered with a white parasol, Ng who looks to the four directions and uttered words of The Master Thing: "In this world I am the ultimate. This is my last life , from now on no longer reborn." After the Venerable A nan finished telling these miracles, the Buddha reassured that there is one more thing [7], that for the Tathagata, sensations are known at the time of arising, at the time of abiding and of passing away. So are ideas and thoughts. III. NOTE 1. Ability n antenna n ày of Buddha is sutra 14 cases mentioned in the detailed information before June Buddha Sakyamuni Gotama. 2. This refers to the rebirth of the Bodhisattva at the heavenly palace, after birth as a human named Vessantara and before his rebirth in the human realm as Prince Siddhartha Gotama. 3. In the middle of every three generations there is a gap of eight thousand due to the week, like the gap between three crawling wheels or three bows colliding. Sentient beings are living around this time due to extreme negative karma such as killing their parents, killing saints, or frequently doing evil jobs such as killing animals. 4. These four gods are the Four Heavenly Kings, the rulers of heaven are the Four Heavenly Kings. 5. MA: This is not a fault occurs in the mother giving birth but by e ã terminate the life span; because the place where the Bodhisattva e ã misappropriation (fetus mother), no one else used to be, as a shrine. 6. MA: Each aspect of this event heralded the following achievements of the Buddha . Thus, the fact he stood tr Israel Land l à omen Ng who will witness the sufficient spirit; the north facing side signaled that he would be out of position; Seven steps He will have seven limbs; the white parasol He will reach the parasol of liberation; looking around the four directions that he will have unimpeded intelligence; words Ng Ai uttered signaled he will turn the wheel no one can go backwards. The declaration This is the last rebirth signaled that he would enter into nirvana, no longer return to the realm. 7. This word seems to be the Buddha's way of calling us to pay attention to a quality that he sees as true miracle. V. UNIVERSITYWe monks are b alk -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 124 Silver v la I. MAJOR ACTION The elder disciple Bakkula enumerates his austere practices during his eighty years in the Sangha and exhibits a remarkable death. [Monastic Silver verse tells his austerities during 80 years of life between monks and displays a special death .] II. SUMMARY Acela Kassapa, an old friend of the Venerable Bakkula while at home, came to visit him and the interview happened. According to the venerable's answer, the friend confirmed that Ngai has the following miracles. One l à in eighty- year renunciation [1], never in his mind aroused senses, aversion and harm. The second is not accepting or cutting clothing in the fashion of Ca Thi na [2]. Dad did not accept the invitation to eat, nor did he eat under one roof . Four, never pay attention to the general appearance or appearance of a woman, or teach them even four sentences, or go to the nuns' quarters, or teach the nuns or lay women. Year lWell He never ordained anyone, is a physician to anyone, to serve anyone. Six, he never showered in the bathroom with bath powder (soap), didn't let anyone rub his body, never got sick with medicine, didn't lie in bed, didn't settle in the rainy season under one roof. in the village. Seventh, He only owes his benefactor in the first seven days after his ordination, on the eighth day he is victorious [3]. After confirming that it is the miracle of the Venerable Bakkula, Acela Kassapa also applied for ordination [4] and not long after that he also attained Arahantship as Ngai. The last miracle is the venerable Bakkula foreshadowed [5], and then sat cross-legged in the middle mass m à enter Nirvana [6]. III. NOTE 1. MA: Ton bridged la monk eighty years, ie v noisy at Buddha say this prayer, He e ã 160 years old. He is the Buddha watch l à disciples have the best health. 2. This paragraph and the following passages prove that the Venerable Silver verse is an ascetic practitioner. Medical Exams na sewing time is the time after Lent when we bhikkhus fabrics they use e ã received was to sew th medical image server. 3. MA: After being ordained, in the first seven days, he was still an ordinary person, but on the eighth day he attained Arahantship together with the intellectuals. 4. MA: Because I am practicing asceticism, Venerable Silver verse does not transmit ordination to others, I just arrange for other monks to ordain. 5. MA: Ton bridged la remarked that throughout life Ng Ai e ã do not burden other monks, and also do not want to become a burden flesh after death, should e ã enter the inner meditation (fire three) to enter nirvana , by causing the whole body to burn, leaving only relics. 6. MA: This sutra is recited at the second episode of Gathering that takes place about a hundred years after the Buddha's nirvana . V. UNIVERSITYA damn lettuce -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 125 Diaoyu address I. MAJOR ACTION Grade of the Tamed. By analogy with the taming of an elephant, the Buddha explains how he tames his disciples. [Buddha teaches how to train disciples with elephant training metaphor.] II. SUMMARY Prince Jayasena [1] to please novice Aciravata teach m ình France he e ã hearing, according to which, a monk ardent zeal can attain to. Novices refused, but before the begging of the prince, he told me to speak French m à me e ã heard v à school, but if he does not understand the meaning it would not be asked. Prince by luong. After listening to the novice talk about the Dharma, the prince said that there was no way a billion stilts could not be distracted, enthusiastic about it could be determined, and the prince left. Sa di to Buddha, told everything. Buddha taught of course because Jayasena was living in sensual pleasures, chewed up by sensual pleasures so he could not understand what had to be separated from senses to understand . Buddha then takes the example of an elephant [2] that has not been domesticated, who cannot reach the position attainable only by a pure elephant; v à example of a stand tr Israel peaks describe landscape tr Daniel peak for a man standing at the foot of the mountain, who after n ày because mountains cover the eye can not see anything and will to stand tr Israel is a lie. Also Prince for novice l à such as forest elephants with elephants e ã practice, as people stood under the mountain with man standing tr Israel top. When the bottom and climb l Daniel peak th ì as you will find yourself e ã see, and know e ã see obstacles should not be. But the prince's obstacle is much heavier, for he is obscured by a pile of ignorance while living with sensual pleasures, and cannot see what should be seen through lust. V à Buddha said novice: If you give these two examples, then surely the prince will listen to him, and behave in a proper manner. Amitabha Buddha: These two examples have also been heard for the first time, so how can I tell the prince so naturally as the Buddha taught me? At that time, the Buddha explained widely the metaphor of elephant training to compare with the training of a person from a noble position to a saint. Like a king telling the lumberman to ride on a chopping board with a royal elephant and go into the woods, and when he saw an elephant, tie it to the neck of the queen and pull it out of the forest. Then the king told the elephant trainer to subdue the newly caught elephant, to finish its jungle habits. Make it all sad because he misses the forest and enjoys the village. People use words endearing elephant trained to teach it gradually until it l àm are movements picked l Israel, to down, pacing standing l Israel sit down and finally set it any loudFriendly, no matter how much attack from outside. When he became king elephant statue endurance are all suffering because of swords t Israel bullet v à noises dynamic deafening. It has become worthy of use by the king . Likewise, a monk after renunciation abandons e ình, Buddha training precepts, household pg ì c eat, sober dining, attentive vigilance cleanse the mind from barrier methods, mindfulness-awareness In the majesty, choose the vacant seat to meditate except for the five-year-olds, to contemplate the four foundations of mindfulness to conquer the worldly greed [3], in the end the first meditation, second meditation [4] to the quartet. After attaining a meditation in these numbers , he turned his mind to illegally take advantage and attain Arahantship. The female stilts then patiently withstand the heat, cold and hunger, give up all greed, hatred and mistakes, worthy of the offerings of the world. Like an untreated elephant in life, when it dies, it dies an untrained death , no matter how young or young the elephant is . The same is true of a billion monks. III. NOTE 1. According to MA, the prince is the son of King Bimbisàra. 2. Metaphor is like sutra 90. 3. Notice here, the four foundations of mindfulness are explained in common for the four meditation. 4. The presentation of this begins with meditation second n Daniel paragraph Prev about four foundations of mindfulness practitioners must be implicit l à cover the first meditation. V. UNIVERSITYPrince Jayasena -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 126 Phu Di The Buddha brings forward a series of similes to illustrate the natural fruitfulness of the Noble Eightfold Path. [Buddha gives a series of examples to show the natural effect of the Noble Eightfold Path.] II. SUMMARY Prince Jayasena asked the Buddhist monk Bhómija about the Buddhist stance on the practice of virtue, because he heard from pagans that the practice of virtue is not fruitful, whether the practitioner wishes it or not. Whether or not it is not. The false religion answers the problem in how to practice the virtue, not because there is a wish or not. If you practice wrong practice according to the eight wrong views, wrong view, wrong thought, wrong language, wrong karma, wrong network, wrong mind, wrong thoughts and wrong concentration, then wrong action is not fruitful. On the contrary, if cultivating according to the eight main paths, then virtue has results, whether desired or not. The prince praised the Buddhist stance as more justified, and made offerings to Venerable Bhómija. After That is a false religious questioning Buddha. Buddha confirmed he e ã clever answer, not distort his teachings, and supplemented with four examples of chief director v à deviant religion. According to eight t à is the wrong method, virtuous conduct does not work, such as pressing sand to soak oil, squeezing cow's horn for milk, stirring the soda to make butter, and using fresh plants for fire. According to the eight main, the right method, then the practice of virtue has results. Like squeezing oily seeds to soak oil, milking from the breasts of a cow, stirring the milk to make butter, and using a dry tree to make a fire. Venerable Bh útija is very happy with four examples that have just been heard for the first time. III. NOTE 1. MA: Venerable Phu di is the grandson of Prince Jayasena. 2. Asam karit and : If one makes a wish, arouses a longing, waiting . The monk b à la related subjects n ày sure to be the followers of skepticism or cessation of expression. V. UNIVERSITYPrince Jayasena -ooOoo- CENTRAL Sutras - SUTRAS NO.127 A Na Luật I. MAJOR ACTION The Venerable Anuruddha clarifies the difference betwên the immeasurable deliverance of mind and the exalted deliverance of mind. [Religion A na law explains the difference between the mind of immeasurable liberation and liberation mind ofII. SUMMARY False religion A na to the carpenter of the Five Part about the difference between the two types of liberating mind [1] is Immeasurable and Great Action. Also are consistent compassion petal (four categories) but contemporary h he said [2] is the complications of chronic heart from a wider tree for a l Ang, a country. And the immeasurable liberating mind is to turn the heart of compassion and happiness to all over the ten directions of the world, immeasurable compassion , no hatred, no anger. Because when we practice meditation, we take the aspirations of fulfilling limited or infinite light, having impurity or purity, but when our body dies in common, we are born into four kinds of rebirths [3] which are the Heaven realms of Light and Thieu Tinh, Immeasurable Net [4]. Great action of the mind leads to rebirth in the minimized heaven realms. Immeasurable mind leads to reincarnation into the infinite optical heaven realms. Because when practicing meditation, not burned [5] was kissed and regretted when death was born in the realm of light contamination. Light (light) and color (color) are different for each god in those realms, but when they gather, the light mixes even though the color of each light is different; as thousands of top e heats lit set in ph him, light only one. When they disband, the light and color of each god is different, as when each person took his or her lamp out of the temple.Then the color and light of each tip are different. The reason that heaven has a minimum (little clean), immeasurable purity (extremely clean) is because the mind is impure (mixed with delusions) or completely pure when practicing meditation. As a flame e heats were lit with oil residue, dirty wick, b ình dirty oil is not light and shadow by top e heats were lit with oil, clean sponge, b ình oil and balls are clean. When listening to religious teaching law for fake A carpenter na Ngu part, false religions Abhiya Kaccana (Ca fought) commented: Ministry he e ã up to the heavens and make him [6]. Illustration A na law said his long e ã residential community with his gods. Ca fought venerable carpenter greeting e ã hear from respected legal Illustration A na law. III. NOTE 1. In business number 43 as well as this, immeasurable free mind (appamànà cetovimutti) is explained as four violations of residence. Because each category are described with generous terms, n Israel might Pancakanga e ã two things make this liberation means. 2. MA: He covers an area with a tree stump, the general of kasina (variable origin), he is contemplating, and then staying on that general, filling it with generous meditation . The same explanation applies to the following cases . 3. MA: This teaching is meant to show the different types of rebirth through the attainment of liberating mind. 4. According to MA, there are no separate heavenly realms called defiled light realms and pure light realms, but both are subtle classifications in the two realms of light. finite light (Thieu Quang Thien) and infinite (Immeasurable light). Rebirth in a heaven with finite light is due to attaining second meditation with a finite kasina, rebirth into a heavenly infinite light also through attaining second jhana, but with kasina has been expanded. Rebirth in a light-defiled heaven is the rebirth of those who have not mastered the meditation, have not purified it from the dhammas. Rebirth v noisy heaven pure light is for those e ã there l the letter sounds and purification above. 5. In here there is a pun, v ì from PLI jh ayati means two things: meditation on v à burned; although Sanskrit Sanskrit has two different verbs; ksh àyati is burning, dhy àyati is meditation . 6. Abhiya's words are rude because they delve into A na law's private experience. MA said while fulfilling the practices perfections in the past life, Ng Ai e ã ordained a monk, attained the meditation stock v à e ã spent three tr mande life li Israel continue born Brahma World . By that m à He answered so. IV. FRENCH NUMBER Carpenter called Ngu Part -ooOoo- CENTRAL Sutras - SUTRAS NO 128 Depending on afflictions I. MAJOR ACTION Imperfections. The Buddha discusses the various impediments to meditative progress he encountered during his quest for enlightenment, with particular reference to the divine eye. The pollution. The Buddha discussed the obstacles in his meditation practice to attain enlightenment, and specifically talked about the vision of the vision . II. SUMMARY They were on stilts in Kosambì (Sentence Dermatology) divided the fighting faction [1], Buddha could not do it, He said a long poem [2] and then traveled to visit Bhagu, encouraging sermons, etc. à to stay in the land of false A na law. There are three of them are residing there [3]. The Buddha inquired about their lives and their spiritual practices . The Buddhist monk A na law presents their harmonious way of living that each person gives up his mind and lives with others' hearts, self-consciously keeping order of life, not distracted, enthusiastic in need of meditation [4 ], seeing light and rupas appear, but the light and rupa appear only for a moment and then disappear. He inquired about the Buddha about that situation. Buddha taught false religion to find the cause why that is like that [5]. When he was a Bodhisattva, he was practicing meditation, he also encountered the same thing, and finding the cause of the disappearance of the form (light and material) is that the mind arises depending on afflictions: doubt or not, lethargy, fear, elation (like someone looking for the entrance to a secret treasure, suddenly meeting five paths , it will spark excitement) lustfulness, excessive diligence , lack of need, love education [6], wrong idea [7], and too focused on material [8]. Every time he identifies the defilements [9] he removes them. V game when we e ã been eradicated, Ng Ai Tu set three ways [10]: concentration is only quartet, concentration is only quartet, v à is not quartet; to have happy, not happy, organic club, organic sentence [11]. And when such practices, he said e ã attain liberation estate, here l à lives end c boots, after life n was not even born n noisy other [12]. III. NOTE 1. This sutra opens like sutra number 48. 2. This poem follows almost the full translation of HT MC. Paragraphs 3, 4, 5 of the verse appear in Dhamma 3, 5, 6. The last three verses are in Dhamma 328-330. 3. These passages n ày akin to doing 31. But obviously this prayer was said earlier, v inertia of doing 31 all three monk are e ã attained Arhat, while in business n ày, they just trying to cultivate the system to prove the results. 4. From this point onward the sutra begins to differ from sutra 31. MA explains that the obh àsa of light, or luminescence, is the light that arises at the moment of meditation, and adds that the fourth meditator develops the kasina of light. prepare to execute the label. Visibility is seeing forms with the divine eye. Later Buddhist e ã published false religions is the One First on the implementation of Israel label. 5. Nimittam pativijjhitabham, that is, you should go deep into the general 6. See sutra 52. 7. MA: While one wishes to work on a single general, one arises the wish that we should work on many different generals. Then when we work the will of the heavenly realm, when the human realm works again. Because attention to the different types of generals, m à different ideas arise in us. 8. Atinijjhàyitattam rubles. MA: When the difference of thought arises, I think I will create a single kind of rupa, whether pleasant or unpleasant. When we do, intense meditation on materiality arises in us. 9. Cittassa upakkileso . Defilement of mind. This same noun is used in sutra 7, although here it does not mean defilements due to defilements but defects in practice . Hence the word n ày translated l à option instead negativity is translated as defilements of 7. 10. Three ways maybe l à three types of the nipple of Israel mentioned in the next paragraph, m à 33 cases suite also mentions, as a trio. The first is the first meditation, the third is the following three meditation in the system of four meditation. The second kind of samadhi has no place in the four jhānas, but is called the second meditation in the five jhānas said in the Abhidhamma Pitaka. The second meditation of the year of meditation is evidenced by those who cannot go beyond the four- fold range at the same time, but have to gradually pass away and then pass away . 11. MA: Happy concentration is two low meditation; unhappy are two high meditation; Sentence with pleasure is the first three meditation , Huu sentence with discharge is the fourth meditation. 12. According to MA, developed the Zen Buddhism into soup stock end of e silent witness he directed while sitting under the Bodhi tree. IV. FRENCH NUMBER Mass Sentimental Envelope -ooOoo- CENTRAL Sutras - SUTRAS NO.129 Stupid sage I. MAJOR ACTION Fools and Wise Men. The sufferings of hell and animal life onto which a fool is reborn through his evil deeds, and the pleasures of heaven that a wise man reaps through his good deeds. Fools and intellectuals. The sufferings of the hell realms and animals that come from negative karma, fools reborn in, and the bliss that the wise reap through good actions. II. SUMMARY Buddha taught them on stilts about the fools and the wise. A. Fools: There are three characteristics : thinking evil, speaking evil and doing evil; feeling the three types of suffering in the present when hearing someone talk about what they have done, seeing a sinner like me being punished by the tortures [1], and when lying down is often haunted by sin I did, like in the evening, the shadow of a mountain fell on the ground. When dying, the fool is reborn into a hell- like realm that suffers more than a person every day is stabbed three hundred spears [2], or into the filthy species , born and dead in the dark depending on the bad karma e ã do. Pay off now be l àm who shall be born into the Family evile situation, do evil again and fall down like before. Being human is a rare chance to have as Chui blind turtle neck on a board with holes drift commands e, a funnel on the sea. Like the first gamble loser having to sell his wife and children entire fortune is a great loss, but even more so is the loss of the corrupted fool . This is the complete cycle of the fool [3]. B. The intellectual: The characteristic of a wise person is that he thinks well, says good and does good; At present, feeling and joy are the moment to hear about the renunciation of evil actions and consider oneself not to do evil [4]; when he sees that the wicked are punished for their bad actions and consider themselves not to be; and resting self-review e ã do not act improperly n Israel be secure. When dying, reborn in heaven, enjoy heavenly bliss, more victorious than the rotating king [5] with seven treasures (car, elephant, horse, layman, female treasure, general and treasure) and four virtues (beautiful, long-lived , healthy, loved by the people). After a long time enjoying the bliss, if you are born as a human, you will enter a noble and noble house. Like a gambler who wins his first gamble, he earns a lot of moneyThe property and benefits of the wise person are ten thousand times greater than that of the three good actions. This is the complete cycle of the wise [6]. III. NOTE 1. As sutra 13. 2. The following metaphor is explained in the Samyutta 12 sutta to show eating by food (real consciousness). 3. MA: That is, fools reborn in hell by doing three evil actions . Because now the retribution of hell c Workers are still left, so when were back l AM is born in e ình despicable, then do three evil acts and to hell. 4. Although there is no first na in the Pali text , here the word is needed to mean it, as in the equivalent clauses in the following paragraph. 5. See sutra 91. The myth of the reincarnation of the king is widely read in the Sutras of the 17 and 26 Sutras. 6. MA: That is, the wise person is born into heaven by doing three good actions . When they returned to the human world, they were born into a good house, with possessions and beauty. They again do the three virtuous actions and are born again into heaven. It should be noted that the perfection of the wise here is entirely worldly, let alone the more victorious stages on the path to liberation. IV. FRENCH NUMBER Buddha taught them on stilts -ooOoo- CENTRAL Sutras - SUTRAS NO 130 Angel I. MAJOR ACTION The Divine Messengers. The Buddha describes the sufferings of hell that await the evil-doer after death. Sacred messenger. Buddha describes the suffering in hell that awaits the wicked after death. II. SUMMARY The Buddha taught them that with super pure divine eyes, he saw sentient beings die and reborn according to good and evil karma. Sentient beings who achieve good actions of body, word, and mind, have righteous thoughts, do not defame saints, die reborn in a good realm like the human realm. On the contrary, sentient beings who achieve the three types of evil actions of body, speech, and mind, have wrong views, often defame saints, die reborn in evil realms such as hungry ghosts, samsara, and hell. Here Yama [1] let them know there are n insinuation Israel Ambassador [2] (the messenger of heaven) often appear among men as infants, the elderly, the sick, the guilty be punished, and determine died; but for the fun they e ã not aware that he also dominated by birth, aging, illness, death, and may commit crimes, for lo l àm the good practice of body, speech and mind. Because e ã irresponsibility not to do good and avoid evil so now they must bear the consequences of their own bad karma lWell, it wasn't by anyone else. After being questioned by Pluto, they were tortured by the guards with tortures that severely hurt them and then thrown into Great Hell [3] full of hot iron, Phan Nui Hell, Hell. Coal burning, hell Thorn forest, hell Sword leaf forest, lime river hell. There, when hungry, they have to eat hot iron, thirst and drink boiling copper water. D ringing painfully fierce, they have risen from the dead to suffer v à general network only when evil e ã eliminated. Buddha taught that n ày His only seen, not heard from anyone else. And he ends with a verse saying although e ã is the implementation of Israel porcelain newspaper The fool still lives indifferently and has to suffer for a long time, but the wise, never distracted, diligently cultivate the dharma, liberated from attachment and thus ceases samsara. at being peaceful. III. NOTE 1. Yama is the god of death. MA says he is the lord of ghosts who possess a bow of heaven. When then he lived in heaven enjoying the natural bliss, when he received the results of karma; he is a righteous king. MA added that there are actually four Yamas, one of each of the four gates (hell?). 2. According to mythology PG, three angels are the elderly, the sick and the dead, appeared before Lord Bodhisattva while Ng Ai lives in ho ang supply, leaving him bored, want far l ia's life and awakened in Ngai the desire to find liberation. See Tang chi 3, to see the psychological core from which the story has probably been developed. 3. A description of hell here is also found in sutra 129. 4. Getting from place n looks Shelf proceedings under this, copy the risk of Israel v food shelves due to the H word boo rooftop Eu translation. IV. FRENCH NUMBER With pure divine eye |
No comments:
Post a Comment