Compendium of SUTRA Trung bo.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. |
[06] CENTRAL Sutras - SESSION NO.51 The Kandaraka Sutta I. MAJOR ACCOUNTING Kandaraka Sutta - To Kandaraka. The Buddha discusses four kinds of persons found in the world - the one who torments himself, the one who torments others, the one who torments both himself and others, and the one who torments neither but lives a truly holy life. The sutras speak for Kandaraka. The Buddha discusses the four categories of people found in the world : those who do self- suffering, those who practice misery, those who practice hard and real life is holy. II. SUMMARY Prayer Kandaraka and layman Pessa's son who trains elephants, to see the Buddha. Observing the purity of bhikkhus [1], the monk praised the Buddha skillfully guided, and asked the Buddhas of the past, whether in the future will there be pure bhikkhus like now [2]. Buddha confirm l ah yes, they monks in this, there is an advantage illegally arhata, cultivation e ã into complacency; There is a Huu level who learns skillful perseverance of precepts, always resides Four of the foundations of mindfulness [3] to regain desire in life. Pessa recognized the miracle of this practice, because from time to time he also practiced the four foundations of mindfulness [4]. He praised Buddha e ã understanding about happiness and misfortune of others. As an elephant trainer, Pessa observes that an elephant can be sly, but not as human; Humans are more troublesome than animals [5], in other words, different thoughts. The Buddha teaches so, and mentions four classes of people [6] who live in life: self- suffering, suffering, both, class not making people suffer, self-abiding. into the Scope [7]. Buddha asked in four classes, which Pessa would like. The layman replied that the first three were not appropriate, only the fourth made him enjoy. After saying that, he said goodbye to Buddha because he was still busy with many jobs. When Pessa left , Buddha told them monks that if Pessa stayed a little longer, he would benefit greatly, but he also benefited quite a bit from that short discussion [8] . Next, the Buddha broadly explained to the monks about 4 classes of people: Self-propelled classes are ascetics [9] who do not lead to liberation. the class of suffering others is those who practice professions that cause suffering for people and things. The class of self-suffering and misery are people who follow the evil world [10]. rank do not suffer, they do not suffer people who are ordained to attain the precepts, renounce the negative karma of body, words, maintain c to eat, practice 4 mindfulness, witness 4 meditation and 3 intelligent, become a la drought [11]. III. NOTE 1. Sutras : Because of respect for the Buddha and according to the law, monks do not talk to each other nor dare to cough when the Buddha sermons. The body does not fluctuate, the mind is not distracted , they sit around the Buddha like clouds around the top of Mount Tu di. The wandering Kandaraka probably compares this bhikkhu congregation with the wandering congregations described in sutra 76. 2. According to the sutras , Kandaraka had no knowledge of the Buddhas of the past and future. He only said this to show his admiration for the pure, well-guided bhikkhus. But the Buddha then confirmed the words of the wandering on the table of his victory . 3. Four mindfulness given v rushing here to just r õ majesty causes the first President of t antenna them. See sutra 10 . 4. "Neither do we, when given the opportunity, we also practice satipatthana; we are not completely distracted from our meditation ." 5. This word implies that animals sometimes are clever and deceiving, but its wisdom is very limited, while the wisdom of man is infinite. 6. The commentary explains this passage is said to follow Pessa's words that the Blessed One knows well what is peacefulness and danger to sentient beings; because the Buddha displays the first 3 classes of conduct that lead to benefit. This passage can also relate to the wandering praise of the monks; For the Buddha will show 3 ways that he does not train bhikkhus, and 1 way in which the Buddhas of the past, present and future, train them bhikkhus. 7. The " do not practice suffering, do not suffer, self dwell in the Pham" senses the blissful feeling of meditation, direction, results, and nirvana. Body here means holy or triumphant. 8. Pessa was supposed to testify, but he got out of his seat and got up when the Buddha had not finished his lecture . However, he also receives two benefits: he has peace of mind with the monks, and more understanding of the Four Foundations of Mindfulness. 9. And the experience of " self suffering ," said details of austerity which many contemporaries were practicing Buddhist, v à main Buddha also e ã been practicing during attempts to reach enlightenment. See sutra 12. 10. The sutta on " self-torment and misery " describes the practice of a person who tortures himself with the hope of being blessed, by making a sacrifice in which many animals are killed, many who commit their deeds. downtrodden. 11. Sutras of the class " not self-suffering, do not suffer people " live a holy life, feeling pure bliss, referring to the Arahant. In order to show that he is neither self-propelled nor miserable, the Buddha describes his practice path to attaining fruitfulness. IV. FRENCH NUMBER Three karma, three intelligence, four truths, four foundations of mindfulness, four classes of people, four meditation, and five hundred and fifty forests . V. CAREFriend Kan-ra-ka -ooOoo CENTRAL Sutras - SUTRAS NO.52 Eight I. MAJOR ACCOUNTING Atthakanàgara Sutta - The man from Atthakanagara The venerable Ànanda teaches eleven "dơrs to the Deathless "by which a bhikkhu can attain the supreme security from bondage. People from Bat . Venerable nanda teaches 11 "immortal doors", through this door a bhikkhu can attain unsurpassed security from bondage. II. SUMMARY Homeowners Dasama to meet Venerable Ananda asked about the practice unique m à if austerities, will make the mind not liberated are coughing safe deliverance, gonorrhea or less than completely get rid of, achieved supreme peace . Religious professor, which is the legal subject of education, illegal legal cup, the first meditation with 5 meditation chi, in turn witnessing to the four meditation only pure discharge; stay in the four offenses: turn 10 fullness with From the mind liberation, Bi mind liberation, Bliss liberation, Discharge mind liberation; practice three of the four Not determined à: Not boundless origin, Consciousness is boundless origin, Without possession of origin. Eleven of them are possessed by the micro, by thinking into the city . If, when attaining a meditation , the practitioner of wisdom knows "this belongs to micro, created by reflection, so impermanent, destroyed", he will eradicate contraband or. But if contraband or not , due to attachment to this dharma , due to the joy of this dharma, he eliminated the last year of the end of history, was born into the Five Pure Land, from returning this life . Such is the unique dharma taught by the World. If the bhikkhu is not distracted, enthusiastically diligently practicing that dharma, the mind is liberated, smuggled or eradicated. When listening Venerable Ananda said this, homeowners Dasama said: 'Sir false religions, as people go t im a treasure to be 11 warehouses; I go t im a method of immortality which was heard 11 disciplines. As house nh Well there are 11 doors in fire, because only one door can safely escape. Likewise with only one immortal door in these 11 doors, you can be safe for you. " Then the landlord made offerings to Ananda and we prayed. III. NOTE 1. Word Dasama say " mind liberation not be coughing safe deliverance, except contraband or not completely been eradicated, achieved supreme peace " refers Arahats results. 2. " Belonging to micro, by thinking into " is often used in association, proving a state of condition, the mind or mind (volition) is the main factor. 3. A method of developing insight from a meditation only : After attaining 1 meditation, the practitioner comes out of that meditation and contemplates this state as dependent origination - generated by conditions - the main factor. is the mind or mind. On c eat the n him, he was asserting its impermanence, then observe it with insight meditation penetration 3 impermanence ng suffering immensely ã. See more of the 64, a slightly different approach with this approach to develop insight tr Daniel c eat certified copies of meditation. 4. " Due to attachment to this dharma, this legal joy " means that sex is greedy for pure only and insight. If the practitioner can give up all desire for just and contemplation, he becomes an arhat; if he cannot give up desire, he cannot become an Arahant; if he cannot give up desire, he becomes an imperfect and is reborn in the pure land of heaven. 5. Eleven store immortality is 4 meditation , 4 categories , and 3 meditation stock Immaterial : No Origin boundless , boundless origin , Unknown Origin owns , is d Brøndby teammates as the basis for the development of insight reached Arhat fruit. Origin non-non-ideal is not mentioned here, because it is too subtle to be the subject of insight. IV. FRENCH NUMBER Four meditation, four offenses or four immeasurable , five and five, five meditation chi. V. CAREHomeowners Dasama If the attachment, rejoice -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 53 Friendship I. MAJOR ACCOUNTING Sekha Sutta - The Disciple in Higher Training. At the Buddha’s request the venerable Ànanda gives a discourse on the practices undertaken by a disciple in higher training. Disciple on the path of learning . Buddha told the false Venerable Ananda to teach about the practices of a fellow student. II. SUMMARY The Sakya family householders invited Buddha and monks to inaugurate a lecture hall [1] in Kapilavastu. After the sermon, the Buddha lay down to rest and told fake Ananda to teach Huu to study . Religion lectures on the six stages of writing a Friendship as follows: 1. Gender achievement; 2. Keeping mind when six c eat exposed six ceilings; 3. Moderate diet; 4. Pay attention to alertness or mindfulness of awareness in the four majesty; 5. Achievement of the seven magic is credit, human, precious [2], tons, v eat, recite [3], wisdom [4]. 6. Staying in the four meditations in a way that is not difficult to eat and fatigue. When achievements are six allows it, noble disciple is called l à go tr Israel street Friends in school, no rotten eggs, is likely to break the shell of ignorance to attain supreme peace from the bondage. When witnessing the four meditation with pure equanimity [5], the holy disciple is self-sufficient, remembers his previous lives with outline and detail, like breaking the first shell . He with the divine eye sees life and death and the karma of sentient beings, like breaking the second shell. Her position except for all contraband, attaining security right now, free from smuggled mind liberation, wisdom liberation [6], like breaking the third shell. Like brooding eggs, if they are properly hatched, even if they don't wish for them, there will come a time when the chicks pop the shell. Achieving the precepts, sustaining food, eating food, paying attention to vigilance, full of seven magic, currently living four meditation of the upper mind [7], these six belong to the virtue of his . Three intelligence belongs to the Tri virtue. Then he repeated the verse of the Brahma Sanankumàra: Beings believe the class, the III. NOTE 1. It is believed that before using new homes, if invited one high monk came in before d buzzing only 1 e smoothly, will be blessed. This belief is still continuing in Buddhist countries today, so Buddhists who build new houses often invite monks to recite prayers for peace before moving in. 2. Tam and preciousness often go hand in hand, being called by the Buddha as a "world holder" because it is the foundation of morality. T warm characteristic self respecting, gh ê disgusting evil, you l à attention to public opinion, afraid l àm evil. 3. Sutras explain the noun sati , recite , by referring to its dangerous meaning is memory. The relationship between the two meanings of mindfulness - memory and attention - can be said as follows: deep attention to present forms is the foundation for accurate memory of the past. The commentary mentioned herein refers to it as the first of the 7 elements of enlightenment. 4. According to the commentaries , Property in here l à birth and death place of religion, can penetrate the birth and death of the five aggregates. Place of religion called l à penetration because it breached the block and eradicate greed; Contemplative wisdom is called penetrating because it temporarily pierces greed and delusion, and because it leads to pathway penetration. 5. This is about the 4th meditation, the foundation of the next 3 types of wisdom. 6. At this point , he ends up being the organic and the Arahant. 7. These dhammas are the 15 traditional factors that make up Hanh . In the whole process of practice, Hanh goes hand in hand with Minh as three types of wisdom. "Ming happiness" refers to the Buddhas and Arhat. 8. This sentence is confirmed by the Buddha in the School School III. Pham thi Daniel Sanankumara, " forever young " According to the Department, 1 youth e ã prime meditation, death rebirth v rushing Brahma world while maintaining sharp beautiful e ã there exists in the human realm. See Truong Bo, Sutta 18. IV. FRENCH NUMBER Three intelligent, four meditation, six c eat, seven holy po . V. CAREVenerable Ananda -ooOoo- CENTRAL Sutras - SUTRAS NO.54 Potaliya I. MAJOR ACCOUNTING Potaliya Sutta - To Potaliya . The Buddha teaches a presumptuous interlocutor the meaning of the "cutting off affairs" in his discipline. The sutta offers a striking series of similes on the dangers in sensual pleasures. To Potaliya . Buddha taught a snob to consult, the meaning of "exorcism" in His law . This sutra gives a series of unique examples of the dangers of sensual pleasures. II. SUMMARY Potaliya landlord visited the Buddha, no m eat while listening to Buddha calls himself the owner, because he e ã entrusted to keep the children, live with a minimum of food wear. The Buddha explained to him clearly what is the end of the customs in the holy precepts, that is to give up: 1. killing Because we see clearly that they are fetters, the hindrances [1], can cause the gonorrhea or mental heat trouble; while for those who have given up on them [2], the gonorrhea or mental heat troubles no longer exist. However, that is not the complete end of the customs, however. The complete subtraction is to see sex clearly [3] like a bone, like a piece of flesh in a vulture's mouth, like a torch against the wind, like a coal pit, like a dream, like a borrowed object, like a tree with many ripe fruits ... More storm, more danger. Due to seeing so, all material grasping is the end, he tu discharge [4], proves three. Potaliya claims to be very far from that end, claiming to have long mistakenly thought victory is not victory. He praised Buddha e ã locations where he patriotism glass monks, and for refuge. III. NOTE 1. The conclusion is bound and dictated; The roof is tied and covered with food. Although samsara is not included in the 10 histories and the 5 hindrances, it is considered binding because it forces one into the cycle of rebirth, and the hindrance is because it eats true peace. 2. Slaughtering and taking wealth do not give up thanks to the world; lying and saying evil words are renounced thanks to precepts; join the courtyard ki romance, give up thanks to the idea. 3. Examples of the dangers of sex are mentioned in sutra 22, although this sutra does not expand on the last 3 examples. 4. According to the Commentary, "the discharge of food is different" is related to the 5 education; "Discharge homogenous base" is discharge in meditation 4. IV. FRENCH NUMBER V. CARE Homeowner Potaliya Angry -ooOoo- CENTRAL Sutras - SUTRAS NUMBER 55 Jivaka I. MAJOR ACCOUNTING Jivaka Sutta - To Jivaka . The Buddha explains the regulations he has laid down concerning meat-eating and defends his disciples against unjust accusatioins. Teach Jivaka . Buddha preached his rules e ã processing on the carnivorous v à protect practitioners from l Israel unjust sentence. II. SUMMARY Jivaka [1] asked the Buddha, he heard that the Gotama monk knew that the beast was killed to make offerings to him and still used it, whether that statement was correct or misrepresented. Buddha confirmed that l à words distorted, and teach three cases are not permitted d Brøndby teammates for meat, which l à when you see, hear and animal facilities that e ã because I that killed [2]. When a bhikkhu lives fully in the ten directions with the four offenses of compassion, compassion, bliss, and equanimity, and when he is invited to eat by the layman, he does not indulge in the delicious taste, without hope, and sees the disaster of greed. education, sense of renunciation; at eating without thinking of self harm, harm people, harm both. Monks eat like that without mistakes. At that time, Jivaka praised the Buddha for staying loving , but the Buddha taught that craving, ignorance and ignorance have been eradicated from the root of Tathagata [3]. Who for us? Buddha and antenna m à killing creatures will create many pilots virtue in danger due to Israel's: Speak out please bring this animal . Jivaka praised Buddha and asked Buddha to accept him as his disciple [4]. III. NOTE 1. Jivaka is the abandoned child of a prostitute found and brought by the prince of Fearlessness . He studied medicine in Takkasila city and was later nominated as a physician to cure Buddha. He proved Reserve after listening to the Buddhist sermon. 2. This paragraph states the rules of the carnivorous m à Buddha e ã posed to increase them . People will see that the Buddha did not e òi asked the monks to eat vegetarian, m à allow them to eat meat when the animal was convinced that e ã not killed reinforced to provide meat for m ình. Such meat is called "pure in three aspects", because it cannot be seen, heard, or suspected to be the flesh of an animal slaughtered to defecate the monk. The Buddhist precepts of "not being killed" will prevent him from killing meat as an offering to a bhikkhu, but not buying the meat of dead animals . 3. In this Buddha demonstrates that Ng who eats from the center stay not only because e ã malice extinguished by meditating on compassion as Brahma, which he e ã eradicate the roots of hatred by e ã stock acquisition Arhat fruit. 4. It is difficult to understand here that Jivaka asked to take refuge as a disciple while he had witnessed the result of the Reserve. Perhaps this formula is used as a means of reaffirming a person's refuge in the Three Jewels, not just limited to the first refuge . IV. FRENCH NUMBER Three things pure humiliation, four offenses.V. CAREJivaka asked Buddha -ooOoo- CENTRAL SUTRAS - SESSION NO.56 Pros three cups I. MAJOR ACCOUNTING The wealthy and influential householder Upàli, a prominent supporter of the Jains, proposes to go to the Buddha and refute his doctrine. Instead, he finds himself converted by the Buddha’s "converting magic". Teaching to Upāli . The rich and famous owner, Upāli, an important benefactor of the Buddhist nuns' teaching, plans to refute the Buddha's policy. But on the contrary, he found himself inspired by the Buddha's "spiritualization magic". II. SUMMARY School of asceticism [1] (Dìghatapassi) of the Buddhist nuns come to the place of the Buddha. Buddha asked the young nun to advocate how many dharma s do evil karma. An ascetic school replied not to advocate career, m à is fine [2]. Body punishment, punishment, penalty, three different things. Buddha asked what is most important, he replied that body punishment [3] is the most important. Buddha asked again three times and he confirmed all three times. Then the ascetic Truong asked again. Buddha said he did not advocate punishment but karma, is the three karma, body, speech and mind. Three different things, but the idea is the most important [4]. The ascetic school also asked three times for the Buddha to confirm that the will of karma is the most important. Then he returned, statements from the e Voice with events from Ni. The great benefactor Upāli of the nun was sent to fight with the Buddha, but the Venerable School was courageous three times, saying that the Gotama monk had magic that attracted non-Buddhist disciples. The nuns do not believe, let Up àli go. When the Buddha recounted his conversation with the Austere School, Upāli also confirmed the young nun's stance that karma was far behind from his karma. Buddha if he could e àm mental reasoning in respect for truth, then he'll talk to him. After Upāli accepted this condition , the Buddha gave four examples showing important meaning . The first example concerns the precepts of the Buddhist nuns not to drink cold water. Buddha asked if a person who keeps this precepts to die, where to be reborn . Up àli replied in the Italian heaven first, for accepting the will to die [5]. Buddha only shows Upali e ã contradicts previous speech. Nevertheless, Upāli still saw the body karma more important. The Buddha gives the second example that if the Buddhist nuns completely self-control without using cold water, fully focus on the control of cold water, completely eliminate the cold water, completely imbued with the precepts of abstaining from cold water [6], But when going back and forth, I accidentally stepped on the insect , have you committed a crime? Upāli said not committed, because not intentionally [7]. Buddha showed he e ã second self-contradictory. Third example : Can a person with great power, with a moment of anger, kill the entire population of Nalanda? Upāli says an angry mind can kill not only one city but many Nalanda cities. The fourth example , Buddha asked him if he heard the forests of the hermit e ã become wild again, as the anger of the hermit did not. Upali confirmation hearing, and said he e ã for example from the nipple of Israel, but because he wanted to hear the eloquence of Buddha on topic n ày he plays p ò fight for. He praised Buddha and asked for refuge, but Buddha taught him that wise people need to think carefully before making decisions . Up àli even more admiration for the Buddha, compared with the boastful attitude of the pagan clergy when being a teacher. Upali repeated for refuge, and the Buddha taught him to continue support for the event from Ni so long as he e ã do. Upali very touching up before l Mr. compassion of Buddha, unlike foreign direct just want unique, v à repeated pleas for refuge. Then the Buddha taught him about generosity, morality, the heavens, the defilements of sex and the benefits of renunciation. Then He preached about the Four Noble Truths. Up àli on the spot to be the French eye [8] non-structural glass, or doubts about France [9] are minus. The gentleman from the Buddha and went home to tell the servants from now on when the Nigantha men and women came, tell them to wait at the gate to give food, but please invite the Buddhist disciples to come . Upon hearing that news, the priest Nigantha came to see Up àli, but was not invited to sit in respect as usual. He criticized Up Ali e ã away Israel crazy magical touched suffering of Gotama. Upali said: "It is good rather magical touched him [10]. May all the family line, every class, the whole world, including the gods humanity, are magical n ày charismatic. " Then Upāli was a monkey, who could dye , but could not beat, iron, make soft; the same is the foolish Nigantha theory, which is only stained with the fool, not with the wisdom. On the contrary, the Buddhist teachings like cloth can be dyed, beaten, ironed, softened; that is to dye the wise, not with the fool. When asked whose disciple Up àli is now , Up àli reads aloud a long poem praising the virtues of the Buddha. Nigantha could not stand it, on the spot, it was hot blood [11]. III. NOTE 1. High means asceticism because he is very tall. 2. Pali Danda is the whip used to punish and ultimately means punishment, even without the tools. Here it seems to be said that the young nuns see body, speech, and action as tools through which people self- destruct by prolonging their attachment to samsara and torturing others by harming them. 3. The Buddhist nuns advocate that the body and speech create karma separate from the intervention of the mind, as well as when the wind blows, the branches move and rustling leaves do not need to go ahead. 4. Perhaps the Buddha said that n him because of his teaching, the department or the operating center is the core of industrial material and when no standard - that is the case a language corms or unintentional act - not create karma. But the commentary that the Buddha said that n was alluding wrong has consequences incident to v à Evidence T antenna Chi I as follows: "N ày monks, we do not see measures how reprehensible for using t à is. Wrong is reprehensible in all things. " Types of knowledge are described in sutra 60. 5. Ni events from not being d waterlogged cold because it contains organisms. Due to the abstinence of cold water in body and words, they keep the body and speech pure, but if their mind desires cold water then their action is uncertain , and thus they are reborn and the realms of Heaven is bound by intentions. " 6. This word in the Sutta Pitaka II is assigned to the nuns as their theory. Nanamoli pointed out in the manuscript that here might want to play the word for Vamoli both means water and means a curve. Venerable Bodhi translated the commentary of the Sutra Pitaka as follows: "A Buddhist nun overcomes all kinds of water; avoids all evil; imbued with the avoidance of all evil." Although this buzzing is concerned with purification, the tone differs from the Buddha's teachings. 7. Buddha raised a contradiction in the argument of the nuns that one side they gave the most important "body punishment", on the other hand confirmed the existence of the intention to completely change the morality of 1 h behavior. 8. Dharma label is Reserve Dao. The phrase "everything that must be born must perish" clearly indicates how the religion begins . Paths do get passed away objects, but its task l à go deep v loud, penetrating all compounded, the student must bear legal killing. 9. Dhamma said here is the Four Noble Truths. After seeing the Four Noble Truths, he has severed the conclusion of his suspicions and now having a noble view and liberation will bring the real person who conforms to that view to the cessation of suffering. safe. 10. eminent say that n ày to refer to results Project Save m à before this he e ã attained. 11. The nun was very miserable because he lost his outer disciple, and his grief caused a bodily disturbance that resulted in him spitting fresh blood. When e ã deck fresh blood, the less one can live by. So they took him to Pàvà on a stretcher and stayed there shortly after he died. IV. FRENCH NUMBER Three karma, four truths, five and five . V. CAREAusterity Ni events from -ooOoo- CENTRAL Sutras - SUTRAS NO.57 Happy dog I. MAJOR ACCOUNTING Kutakuravatika Sutta - The dog-duty Ascetic . The Buddha meets two ascetics, one who imitates the behaviour of a dog, the other who imitates the behaviour of an ox. He reveals to them, the futility of their practices and gives them a discourse on kamma and its fruit. Austerity Dog . Buddha met two ascetics, one who imitated the dog's lifestyle, the other imitated the cow's lifestyle. He told them the futility of that practice, and explained to them about karma and retribution. II. SUMMARY Dog austerity and cow austerity [1] came to see the Buddha, asking about where future rebirths are like. Buddha said there are two consequences awaited: A l à born v à dogs, cows, if imitated identical; second is to be born in hell [2] if the imitation is not the same, you have the wrong view that it will be done in heaven. They asked the Buddha to teach the Dharma to give up false austerities. The Buddha explained about the four types of karma and retribution: 1. Black karma has black karmic retribution , as after harming body speech, mind and body [3], will be born into the world of harm [4], and because of the damage, the feeling is suffering. 2. White karma with white karmic retribution , as after making body speech and mind without harm [5], will be born into the world without harm [6]; Because of the harmless emotions, feelings are pleasurable. 3. Half black and half white karma [7], is a good part of bad, born in the evil realm with good, like the human realm. Hence Buddha taught, the birth of a being depends on itself; sentient beings are those who inherit their own karma [8]. 4. Karma is not black and white [9], lead to retribution is not black and white, that the cessation of the kind now, which l A of mental states or will make an end to many types of black, white v à mixture e ã above. Two austerities finished listening to praise the Buddha, Austerity Cow asked for refuge, austere Dogs asked for ordination. Buddha taught paganism need to go through four months of trials before ordination , but Ngai knows well that the people eat [10]. Austerity Dogs accept although they have to go through four years of trials to be ordained. Not long after taking the precepts, the Austerities of Seniya Dog attained Arahant. III. NOTE 1. Punna practices cows by wearing horns on her head, tails behind her back, and grazing with cows. Seniya practices all the virtues of a dog. 2. Birth of hell is due to wrong views that austerities will lead to rebirth in heaven. It should be noted that false ascetic practice has less serious consequences when it is practiced without wrong views than when it is accompanied by wrong views. Although today few people practicing austerity dogs, cows, but many types of live distract e ã popularity and to be justified by a t à theory, therefore the consequences of this lifestyle as damaging more . 3. Body language (practice, action) "harmful" can be understood as 10 negative actions contrary to 10 good karma : about 3 body, 4 about language and 3 about mind. See sutra 9. 4. World harm is like 1 in the underworld: hell, hungry ghost, animal. 5. Here we want to refer to the intentions that are responsible for the ten good kamma and action of the realms of meditation. 6. He was reborn in heaven. 7. To be honest, there is no action that can be both wholesome and akusala at the same time, because the action is responsible for the deed to be either good, or akusala. In here I n Israel understand beings entangled in the operating activities have evil with good, but not 1 h Transformation into action n noisy particularly prominent. 8. Being the industrial regeneration depending on e ã do and in ways consistent with his career. The implications of this theory are extended in Sutras 135-136. 9. It is the will of the four paths of being in love, that is the ultimate result of Arahantship. Although an arhat also does deeds, but his actions no longer have the effect of karma to generate new effects or to bring results in this life . 10. Buddha may decide : "This man needs to pass a time of trial, this person does not need it." IV. FRENCH NUMBER Three life, four types of karma ( black, white, both black and white, not black or white), five beasts ( rebirth realms ): heaven, people, hell, demons, animals . V. CAREAusterity puñña · Beef -ooOoo- MEDIUM - SUTRAS NO.58 Fearless prince I. MAJOR ACCOUNTING Abhayaràjakumàra Sutta - To Prince Abhaya . The Jain leader, Nigantha Nàtaputta, teaches Prince Abhaya a "two-horned questions" with which he can refute the Buddha’s doctrine. The Buddha escapes the dilemma and explains what kind of speech he would and would not utter. Tell the prince . Patriarch nuns taught the Prince a "two-hook question" to be able to refute the Buddha's theory. Buddha got out of the alley and explained what kind of words he would say and what not. II. SUMMARY The young nun presented Prince Fearless [1] a two-hook question [2] to question the Buddha: "Tathagata never said a word to make others sad?" If yes, then it is different from sublime. If you answer no, then it will be a lie, because Buddha just said Devadatta will fall into fall, making her very angry. So when she e àm this question will be asked as an iron hook swallowed, can not release it can not swallow. Prince followed the words, invited the Buddha to finish his life, asked the above Any doubt Buddha asked him again: "Are you waiting for the Tathagata to answer yes or no?" Prince said: "Buddha, Ni events from e ã immediately paralyzed half his head." Buddha asked, he confessed that the nun was waiting for the Buddha to answer yes or no to rebuttal, not afraid to encounter this case. Then the Buddha pointed to the boy being held on the prince's pillow and asked him: "If the nanny accidentally let the baby swallow an iron hook, what would you do?" - Bach Thế Tôn, I will pull that hook out, even if it makes the child suffer, bleeding mouth. V ì child loves baby. Then the Buddha taught: "Like the Tathagata, because of the compassionate love, the Tathagata will know the time to tell them the correct words, corresponding to the purpose, whether the words can make them like them or not. . " [3] At that time, the prince white Buddha, before coming to question the Buddha, the pagans had to come together to consider all kinds of things to think of a question; Is it true that he also thinks ahead and prepares answers. Buddha asked him: "Are you familiar with vehicles?" Prince responded with, v ì which l à his forte. Buddha asked, "Do you need to think about vehicle parts so that every time someone asks, you can answer them smoothly?" Prince laughed loudly: "No, I know too well about cars, so anyone who asks should answer immediately, don't need to prepare ." As future Buddha, too, e ã tri willow legal world [4] should not have to think before answering. Prince Fearless praised the Buddha and asked for refuge. III. NOTE 1. The prince is the son of King Bimbisara (Binh Sa) of Ma Kiet Da, but is not the heir to the throne. 2. The nuns present a dilemma because Buddha intends to give a one-way answer (yes or no). But when the one-dimensional answer e ã removed, so the secret given back th Transformation into a void. 3. The Buddha did not hesitate to scold his disciples when he saw that saying such a way would benefit them. 4. According to the Commentary, the legal world refers to the Buddha's omniscience. Here, one should not confuse the dharma realm with the term dharma realm used to refer to the object of mind in the 18 precepts, nor does it have the meaning of cosmic theory that covers everything in Mahayana Buddhism. IV. FRENCH NUMBER The three conditions Buddha says: 1. true; 2. on time; 3. Corresponding purposes (ie l à, have aimed to one purpose n loud , for example touched the listener). Listeners like or dislike, does not matter . V. CAREPrince Abhaya (Fearless) -ooOoo- CENTRAL Sutras - SUTRAS NO.59 Many feelings I. MAJOR ACCOUNTING Bahuvedaniya Sutta - The many kinds of Feeling. After resolving a disagreement about the classification of feelings, the Buddha enumerates the different kinds of pleasure and joy that beings can experience. Sutras Many feelings . After resolving a disagreement about the classification of sensations, Buddha enumerates the types of pleasure and happiness that sentient beings can feel. II. SUMMARY Carpenter Pancakanga a layman, arguing with monk Pros e à Mobile. Carpenters say that there are only two feelings of happiness and suffering. The bhikkhu said that there are three sensations, namely, bliss, sorrow, and no bliss without suffering. The carpenter argues that the third kind of feeling also belongs to the bliss, like the unbelievable feeling in the fourth meditation. Neither side accepts anyone. Venerable Ananda witnessed the e voice, narrating about the Buddha. The Buddha taught, sometimes he taught two life, sometimes he taught three life, sometimes he taught 5, 6, 18, 36, 108, ... depending on the method of life. People who know that will not quarrel, but live in harmony. Then the Buddha said there are many levels of pleasant feeling: At the lowest, sensual pleasure is the pleasure brought by the five senses when in contact with five material objects. Successor to l à blissful meditation, then second meditation, triangle, charities, not infinite, boundless, Radio owns origin, African origin idea ideal non, and ultimately exterminate life thought to. The higher you go, the more subtle the happiness is; so Buddha does not accept any of the bliss of which is the most victorious. III. NOTE 1. Carpenter King Kosala Prasenajit 1 credit map th net Image of Buddha. He also appeared in sutras 178 and 127. 2. Two feelings, body feeling and mind feeling, or the two types of feeling that carpenters say, including suffering and bliss (including supreme bliss) are less common. Three life is 3 kind of feeling is Advantages went mention: size, peanuts, v à any unpleasant suffering. The five- year feeling is body bliss, joyous mind, body suffering, mindfulness, and equanimity. The six senses are sensations arising through the six senses. 18 life expectancy is exposed to exposed 6 types of joy, 6 types of good and 6 types of discharge (see Sutta 137). The 36 types of life are the 6 happy, the 6 advantages, and the 6 discharge, each of which includes two, which is the joyful discharge of the home life or the joyful discharge in the monastic life (see sutra 137). 108 kinds of life are 36 types of life e ã say, in coordination with the three, the past, present, and future. 3. The commentary mentions that when talking about the non-blissful feeling of the four jhānas, which is a kind of blissful feeling, the Buddha has tacitly accepted the point of view of the carpenter. 4. Both types of peanuts are felt and are not felt; the kind that cannot be felt is related to the cessation of enlightenment. The Tathagata describes both as pleasant feeling in the sense that they have no suffering. IV. FRENCH NUMBER Life expectancy, life expectancy, life expectancy in the past year, life expectancy of the year, life of the year of life, six life expectancy of the first nine years, 18 life, 36 life expectancy, 108 life expectancy . V. CARECarpenter called Ngu parts -ooOoo- CENTRAL Sutras - SUTRAS NO 60 Nothing redirects I. MAJOR ACCOUNTING Apannaka Sutta - The Incontrovertible teaching. The Buddha gives a group of brahmin householders an "incontrovertible teaching" that will help them steer clear of the tangle in contentious views. The doctrine cannot be disputed . The Buddha gave a group of Brahmin householders an undisputed teaching to help them avoid getting caught in the confusion of disputed views. II. SUMMARY Buddha presented to the village landlord Sala [1] a number of points of the conflicting monk b à la subjects contemporaries, v à teach an undisputed practice [2]. He mentioned five years of contemporary theory :
Each undertaking has a counter stance to it. Finally, he mentioned four categories of people as in sutta 51: self suffering, suffering people, suffering both himself and people, and not suffering on oneself, people. Who advocates the first 3 theory [4], then can give up the three good dhammas of body, speech, and mind, practice the three evil dhammas of body language; because they do not see the danger, lower paralysis of the lawless and the benefits of good law [5]. They also speak contrary to holy religion, because all saints know there is a future life. So l à conditioned viewpoints Africa property [6], start up the evil law: wrong thinking, wrong speech, wrong now, the opposite of the saint, persuasion against Dhamma, the compliment m ình criticism people. Advocates the opposite, there are political, and the cause is, start up the friendly France: the thinking, the language, the now, not opposing the saint, convincing agreement with the Dhamma, not compliment m ình damn people. The theory of the beginning "there is no next life", whose mind would think that if the policy was l à properly, th ì advocates the public network will feel safe [6], because there is no next life [7] n Daniel evil they e ã do no retribution; but now they are still rebuked by the wise. And if their policy is wrong, they lose both aspects [8], the present is rebuked by the wise, the future is still subject to retribution, born into evil, evil , hell, hell. By contrast, advocates of Friends is [9] v à behave according to it, th ì benefit both aspects: the present is the wise praise, vThe future is born in good animals, heaven [10]. The same is true of the second theory "Action" [11] and the third "Immortal" [12] or the theory of fate [13]. As for the 4th stance, "There cannot be comprehensive form" [14] the wise person should think: The person with this policy only desires to be born in the realm of devas with material [15] due to "will". If the opposite advocates, "there may be a comprehensive form", this person will aspire to be born in the realm of formless devas by "thinking" as [16]. He thought, whatever has materiality there is a fight, but there will be no struggle in a world completely colorless. Because of that thought, he achieved the enmity, cup of greed, cessation of materiality. With regard to the 5th stance, "There can be no complete destruction" [17] who has a thinking mind: whoever advocates like this will aspire to be reborn in the realm of formless thought. And if the advocate on the contrary, "There may be comprehensive destruction" then he can hope to enter nirvana right now [18]. The first point of view is close to craving, history, attachment, the latter is close to cup of greed, no attachment, close to love and death. Due to such thinking, he achieved achievements in the cup, cup of greed, cessation for the friends. Regarding the four classes of people, the first class of self-suffering is the class of asceticism; the second class to suffer others is the class that does evil professions; 3 onions suffering both classes, the landlord class under evil kings gender, economic development e alk kill an animal. Rank 4 does not make anyone suffer is an arhat appears in life, give up the 5 hindrances, stay 4 meditate 3 intelligent, feel cool on its own. After listening to the dharma the brahmin in the village of Sala asked to take refuge in the Three Jewels. III. NOTE 1. Sa la Village is located in the entrance to the forest, where many brahmin ascetic sect often leave much of e quiet, presents the point of m ình and lampooned the views of other people, n ày make the people Confused village does not know what doctrine to believe. 2. Can not argue, Apan n mande hindrances, the five hindrances, naka , according to the commentary, is one doctrine can not say the opposite, one doctrine bright, strong, easy to accept, no sense vague. This noun also appears in the Tena Chi Bo 3-4. 3. The three types of ants that are called wrong views have certain bad consequences . N people rushing believe they are closing ng õ regeneration heavenly road, closed ng õ to liberation. 4-5. The survey is approved this 3 progresses under way following: Buddha n êu up is accepted A and reflect its problems l à B. Considering A is approved in advance, in Who He proved disastrous consequences of this observance is on three karma body, speech, and mind. In A.ii He goes on to criticize that this view is indeed wrong, and speaks of the extreme consequences of believing in that belief. Then in A.iii He demonstrates how a wise person comes to the conclusion that whether or not that opinion is true or not, it is better to reject it. 6. Stance B is then considered. In the Compassion Buddha describes the benign effect of this perception on behavior. In B.ii He gives the positive consequences of following such a point of view. And in B.iii You demonstrate how a wise person comes to the conclusion that, whatever the truth, it's best for him to see as if his opinion is correct, and behave according to there. 7. See note 41 for explanations of the different wording of the view "no after." 8. Pāli nouns are Susilya (good world) and Dusilya (evil world). Because evil sounds contradictory gender, gender means morality, n Daniel in here translated l à-friendly legal and immoral law. 9. He e ã reassure myself by thinking I would not have to suffer in the next life. Yet many of them are still suffering the kind of suffering they must encounter in this life , which the Buddha is about to talk about. 10. Non-rationalism means denying the existence of an afterlife and the retribution of karma. 11. He only follows one side of the undisputed doctrine, that is, he feels safe only through the hypothesis of no next life, so if there really is a next life, he will lose both sides - the present is rebuked by the wise, the future is born in the evil realm. 12. Friendship : is the confirmation of having a life after and with karmic retribution. 13. The way out of this position both 2-dimensional spread, so the benefits of point m ình - confirmed afterlife - d buzzing life after real or not. 14. In the Sa Mon Fruit, the theory of "Action" is attached to Phu Lan Na Ca Lettuce. Although first heard, this view seems to advocate materialism as the previous one, there is classic evidence that Phu Lan Na Ca Deo follows a theory of danger. His moral theory l well, all acts e ã predetermined ways m à we can not assign responsibility ethics for l warm. 15. This is the theory of "No-people" that the Old Le sect (Makkhali) advocates in the Sa Mon Fruit , called the Purification Reincarnation. This theory e ã mentioned in the works of History and Theory of devaluation Le , chapters 12-13. 16. Fate is the main factor explaining the Old-Le philosophy, according to which external and personal events are driven by natural and natural circumstances : "The spinning wheel is ready in heaven, Blurred people. Photo like a soft walker . " The six classes of society depending on their spiritual evolution level, the highest level for the three non-Buddhist preachers to speak in the 36 Central Sutra. 17. This is denying the 4 realms of formlessness, the realm of 4 stereotypical meditation. 18. These are the gods of the realms of the realms corresponding to the four realms of samadhi - gods whose bodies are of subtle materiality, unlike the gods of formless realms who only have pure mind, do not mix with rupa. IV. FRENCH NUMBER Three intelligent, four classes of people, four meditation, five years, the eight saints, nine of the sixth . V. CARESala village people |
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