II- Sentient beings (or List-Legal)

In this section of the sentient beings, the Blessed One mentions eight problems of sentient beings, and also involves four qualitative meditations.

II.1) Problem beings.

Literature:

" He thought tri beings are beings (bhute bhutato sanjanati) .... I tell guys did not understand beings".

II.2) Deity matter.

Literature:

" He was a great prophet devas devas (deve devato sanjanati) ... I tell you guys that do not understand the gods"

II.3) Birth problems. 

Literature:

" He thought all voters born (Pajapati) was born master ....  I say who did not understand being all"

Of the three: beings, gods, birth. The problem of being belongs to the fundamental, ie, the beings present in the three manifestations (bhūta).

The Buddha states that "beings" are the basic foundations, and then he analyzes each type of sentient beings by residence. For example, a skilful worker of beans, carrying a bag of beans in front of many people, said: "This is a bag of beans" and he poured beans, indicating "this is green beans", "this is red beans. "," This is white beans "... in this group of green peas, like this ...

Likewise, the Blessed One mentions the name of "being" in the overall sense. Then he analyzes: beings in the sphere, living in the world, living in the unknown world.

In the group of beings in the sphere, there are three types of beings are conceived: beings (bhūta), gods and birth.

Being  is a common noun, only for those who have no or little blessed beings , and the relatively blessed beings are relatively high, designated as  gods , beings have the highest blessings in the realm, identified Is  birth mother . For example, in the land, ordinary people are blessed, the courtiers are blessed, the royal family is the king, the blessed people in the country.

The explanation explains: The word "bhūta" is a conception only for beings born from the earth (bhūta). Include all beings from the four realms (catummahārājā) down, because that:

- From the four realms down, most of the abode of the earth (bhūmi). There are three types of divine beings:

A) Bhummaṭṭhadevatā: angels living on earth.
B) Rukkhaṭṭhadevatā: The angels in the tree.
C) Ākāsaṭṭhadevatā: The angels live in vain (non-celestial). [first]

The rukkhadevatas are listed in the Natural Land.

- From the four realms of the Great King down are considered as a category, there are four kinds of births: birth, pregnancy, low birth and birth. There are four kinds of births in the four realms.

Eagles (garuḍa) are born from eggs, nāga dragons are born in humid places, "there are some devasakkha, petayakkha of pregnancy ... "(Sdd, p. 258), all of which are the generals of the Four Kings. From the four realms of the Great King upward only b.

Although the four realms of the four heavenly beings are not natural, but only a minority, most of us are confused on the planet as the gods, the goddess at the door of the house of the Chief Classics, carpet...

Virtavana, Viruḷkhaka and Virūpakkha are entrusted by the emperor Sakyamuni to the duty of caring, To maintain humanity four continents, they are also called Lokapāla (Household).

On the eighth day of the month, the great advisors of the four great monks travel this world, to see if mankind makes good karma. On 14 fortnightly, the prince of the Four Great King traveled this world .... By the fifteenth day, the feast uposatha, four Great King himself traveled the world ... [2]  Therefore The connection with mankind like that, so the word "beings" includes from the four realms of the Great King down.

1- About beings.

" He thought tri beings are beings (bhute bhutato sanjanati) ....

Solution:

This passage is a reference to the psychology of ordinary people, when exposed to the scene in life.

The word  "bhūta"  here is the past participle of the word  bhū  is born, born, accomplished . So bhūta is literally "already, born, accomplished."

The sutra refers to the person who thinks of the beings present.

Note:  satta in the old translation also means "beings", according to the new translation is now "charming". The word satta has three meanings:

- Theravada: That means that many of the combination and then present.
Birth: It means that one of four types of birth: ovary birth, pregnancy, low birth and birth.
They are born of birth: that is to bear a lot of birth and death, but here do not use "death", because the birth of death, so saying "beings" is enough meaning.

The bhūta, the Collective, explains that "Friendship is in the egg or in the womb, called bhabya, when it is born, called bhūta (already present, already). A person born in the time of birth or being born, close to the birth consciousness called bhabya, from the second mind onwards called bhūta. Lower beings born, born in early position called bhabya from Monday onwards posture called Bhuta " [3] .

"Katamā ca Sāriputta opapātikā yoni: devā narayikā ekacce ca manussā ekacce ca vinipātikā ayaṃ vuccati Sāriputta opapātika yoni.

- Sariputta, what is being? Devas, beings in hell, some human beings and some parish. Sariputta, so-called birth. " [4]

The "beings"  here are for the human race and the four realms of the earth, because these beings have the ability to attain meditation or supramundane Path, beings in the awakening world. Thus the Blessed One uses the word bhūta to refer to birth in the human realm and the Four Noble Realms.

Again, beings such as hell, animals or ghosts do not have the same views (maññati) as human beings or as the celestial realms of the four worlds such as Ālavaka, Eradicate Sātāgiri, Hemavata ... As for the beings of the Four Noble Realms such as Long king (nāga), supernatural beings are considered beings without grace and meditation, because of the male There are no cases where the Dragon or the Eagle has attained Zen or Dao.

The reincarnated beings are beings (bhūte bhūtato sañjānāti) .

The word pre-existing only for the essence of cetasikas or five aggregates, the latter being only for the connotative meaning of human understanding. " Living beings are beings"  explained "he looked at beings" through three imaginations:

A- Imagination  arises.

It is when he relies on his appearance or excellence, his incompetence to compare with others, and then ranks higher, equal or lower than others.

B-  Imagination is born.

When he imagines there is a self in the body, that self is eternal, immortal. Or naturalism "to some time this self will be freed." This is the theory of Makkhali Gosala.

Or imagine "some beings are permanent (ants), some beings are not permanent (snippets)."

C- Imagination is  born .

As he sees a householder or son of the householder who receives five pleasures, he expects his rebirth to belong to such a clan. Or when giving gifts, morale expectations to be born into a good family.

Or see the beautiful beings, willing ... expecting "I was like" ...

"Accept beings (bhūtato maññati)" .

This acceptance is due to the hearing that "beings are created by a master creature or a god?" Then imagine the master creator who created beings like this in the hell realm, Like this in the realms of ghosts, beings like this in the realms of birth, in the human realm realms ...

Initially, the concept of "divine cosmology" of the Brahmin religion was that of the Purusha god "Creator of the universe," all that is present in the universe is created by the Purusha mantra, the Rig Veda. Praise Purusha "Human giant - Soul of the universe" as follows:

"From his mouth he was born a brahmin, from his hands he gave birth to the rank of Kshatriya, from his birth to the Vaishnava and from the feet of his birth to Shdra. From the Purusha buddhas born of the moon. His eyes from the sun and generate born Indra of his mouth, his breath born of heaven, earth do leg " [5] .

Thus, "accepting beings as beings" means accepting everything from the birth of beings to the non-objects, which are created by a "creator of the universe". Accepting "beings" means accepting the class created by the "god" and accepting the congregations to celebrate the Creator, seeking the Creator to give happiness ...

Acceptance of sentient beings on the class side will arise when comparing the highest "we", "we" equal, "we" inferior.

The acceptance of sentient beings through the faculty is the acceptance of an "incorrect view" of the permanent Creator.

There are these two conditions, the bhikkhus, that wrong view arise. how is two? Voices of others (parato) and not like mind ". [6]

( Parato ghoso : Someone explains that the word comes from another world, not the language of the friend  - Remarks by HT Mui Chau, op.

From the acceptance of "beings as beings", some of the ideas of difference arise, and then from the idea of ​​difference leads to chronic, anger and love. That is to say, "outside beings (pre-sentient beings) are merely the sheath or the refuge of a self (the latter being)."

From the meaning of accepting sentient beings as a permanent body in the body as a living object, there are some who accept "purification", after a long period of rotation, the sage as well as the fool. Are free. This is the theory of Makkhali Gosala.

After 84,000 lives (eight hundred and forty thousand), during which time fools and sage will take away suffering. " [7]

Then from that arise arise  indifferent ,  invisible ,  without argument .

That is to say: "There is no good or unwholesome cause affect the liberation of suffering, when the time comes, the relief of suffering will naturally come." This is infidelity.

"O king, no human, no charm, sexually attracted species; Imprudent immortal species of sentient beings are infected. There is no personality, no charm, pure beings are pure; The despairless charm of the sentient beings is purified. " [8]

Assume that "no action such as morality, ascetic or moral virtue can lead to liberation." This is non-disciplined.

There is no art, no spice, no manpower, no force, no effort, no human resources, no effort. All beings, all creatures, all beings, all life are not free, no power, no energy "  (p. 53).

Assume that "good karma or evil karma has no effect on the liberation of suffering, when the natural term will be free." This is inconceivable.

There is no vow: With this virtue, with this discipline, with this ascetic or with this virtue, I will ripen the unprofitable karma, or eliminate the mature karmas, Measure suffering and peanut with measuring things, while samsara is not reduced, no surplus is lacking "  (p., P. 54).

The Buddha frankly rebuked Makkhali Gosala for "purification of purification".

"I do not see anyone else, the bhikkhus, obeyed (paṭipanno) brings misfortune to the majority, the majority for the majority, disadvantage for the majority, bring misfortune, misfortune for gods And humanity. Bhikkhus! Like the foolish Makkhali Gosala. " [9]

And:

"O bhikkhus! In the doctrine of pagan ascetic statement, Gosala Makkhali doctrine is considered the most despicable " [10] .

Some viewpoints accept that "beings are permanent," some argue that the beings "impermanent", the Sutra of the Sutra in the School of the Sutras, have outlined the 62 views of the Buddha at the same time, These views are born. The above views can be summed up in one of three possible ways:

Because of the victory of the network (pubbenivāsānussati.)
- Due to the victory of the mind of the label (cutūpapātaññāṇa).
- By reasoning, examination, reasoning .

The testimony of the network leads to arguments about the past, which leads to the controversies about the future.

Both arguments about the past or the future, are compacted into: common sense (sasassatavada) or the argument (ucchedavada)

Abstain from the Doctrine of the Doctrine, the Sutra stated seven ways.

-  Due to infer, massacre .

These are people who do not attain meditation, but by meditating on their comparisons of causality, they accept mortality. For example, a person who sees fallen leaves can not regenerate, grow back, and other plants produce other leaves not related to the old leaves. In the same way, this body emerges full of four worlds (earth, water, wind, fire) from the birth of the parent, the thought of this body is new and when the body disappears, they all. As resin resides in the trunk when the tree is damaged, the sap is also damaged.

-  Due to the label.

There are some subjects, Brahman outside the Dhamma, witnessed by heaven, but only see death without seeing the next life, should accept the destruction of the argument. There are 6 mortalities as follows:

1- Through the celestial eye, he sees the celestial sphere, but when the celestial body dies, he can not see the succession of that celestial body, so that the natural world has passed away. He refutes the argument of the class by reasoning that; " There is a self like that, but the ego is not completely eradicated, there is another ego is the celestial world. This ego after death completely eliminated .

2. Thanks to the natural label, he saw the Brahma, but when the Brahma common destiny he can not see the birth process he should cling to destroy expression, while rebuttal 2 class on:  " In fact, there is this self, but the ego is not completely eradicated, there is another ego is the Brahma. That self after the common destiny is completely destroyed .

3 - There are subjects, Brahman Monastery meditation is not boundless, but do not see the realms of this meditation (because the realms of the Indigo) should accept the killing.

4-There are subjects, Brahman Monastery is Meditation Consciousness ....

5-There are subjects, Brahman Moncotics meditation.

6-There are subjects, Brahman Monk is meditation non-thinking non-thinking ....

So there are seven ways of killing beings like that. [11]

On the attachment, due to Tuc memory mind memories of past lives. It should also be noted that: by virtue of the arising of the "innumerable views", he can not remember the birth of the previous Noblesse, found himself unreasonable, should assume that no cause. Sentient beings are present, just a coincidence. Or because they do not see the birth, only see the birth of the birth.

" He thinks (self) in beings (bhūtesu maññati) ."

This is the imagination of giving birth.

This person says: There is a self that is sheltered in this body, that self may be one of the four aggregates, the body is the subject of the self.

Then compare this "me" to the "I" in the other being: this body is better, or equal to, or less than some beings, this is  the comparison through the aggregate.

Compared to the aggregate senses such as :  I live happier, or I live more hard, or "who live how, I too".

Comparison of the aggregates like :  I have better memory, memory like other beings, have a poor memory .

Comparison of the aggregates like : I have higher knowledge, equal or less than other beings.

Comparisons on the aggregates such as :  I improve more, equal or worse. Or I have a better mind ....

" He thinks (the self) are beings .  " This is the difference in thinking that arise from wrong view, because "being beings is self, self is living beings", that self is immutable and the body is only the refuge of self, As self-destructive, the self finds another shelter and a new body forms. As the old house was ruined, the landlord left the old house, looking for a new home.

"He thinks beings are mine."

This is a fantasy of love. How is this? When he thinks of other beings like this: "This is my child, this is my family, this is my servant ..."

Or think that "the body is the borrower of the self, the feeling of being self of the self when distressed, the self eliminating the grief of instant fun (as in meditation, for example), this thought by Self-thought, this work done by the self to ... "

He is happy with beings. (Similar to the joy of the land).

2- About Devas.

There are three classes of gods:

- Assumption god (sammatadeva): the class of beings have more peace than other people respected by others such as: the king, the queen, the mandarins, the prince ...

Blessed beings by blessed (upapattideva): the class of beings to be blessed as blessing, morality, meditation ... born in a better world than human beings like six heavenly sex.

- Pure visions (visuddhideva): Only for A la Han.

Here the gods only for the gods of nature in the five realms of the heavens are: Mahārājikā realms, Tāvatiṃsā realms (Thirty-three, also known as Dao), Yāma realms, Tusita, and Nimmānaratī.

But why "accept the deva (deve maññati)" ?

In Brahman's view, "deva is immortal," accepting gods as accepting a permanent body in the gods.

This is the class of beings, but believe in karmic results, but only Bell or morals, the desire to be born in the world because that: "Birth as gods are free suffering" is "immortal school" ("immortal school" Like Taoists).

From the Buddhist point of view, the gods are just beings more blessed than human beings, these people by virtue of life as a blessing generosity, morality in the next life to enjoy the blessings, This birth in the realms of the gods from the four realms to the realm of Thoa ViêDt, each realm is similar in terms of the use of the heavenly, but each heavenly realms have different victories. For example, the same as the head, but there are false lieutenants, false or false lieutenants. At the same time, life expectancy is different in different lengths such as:

"Visakha, fifty years of a human life, one night a day of the Great Sultan, thirty nights like this make a month, twelve months to make a year. Such five hundred years make up a lifetime of the Four Kings ... " [12] .

Calculates the life span of the four realms according to the human year of 9 million years, the life expectancy of the Tāvatiṃsa is twice that of the Four Realms (one thousand years in the realm), one thirty He is also twice the realm of the four realms, 100 years of humanity.

According to the calculation, we have the life expectancy of the worlds of the world according to the formula as follows:

Life expectancy low god x 4 = life expectancy god next higher. So:

Age of the Four Kings realm = 9 million years of humanity.

Life expectancy at thirty three is 36 million years.

Life expectancy realm (yama) = 144 million mankind.

Tusita life = 576 million years of humanity.

Nimmānarati lifespan = 2304 million years of humanity.

Adoption of "gods are gods" is raised for three reasons:

- See the gods with the naked eye. That means that the gods show that it is common practice for practitioners to have pure virtues, gods are often happy, sometimes they appear to ask the Tao, to help ... Like the gods like have recounted to the Buddha heard "once he asked the director to place the Magi, but knowing it was the Indra, the Magi asked where he directed" [13] .

- Communicate with the gods by the divine eye. To refer to the meditators through meditation, can see or hear the gods. As Sunakkhatta see images of gods [14] , Taoist ASITA, Taoist gods Nalaka hear [15]...

- By reasoning. The prize is said: "Accept the gods are gods", refers to the five sphere of the world, from the four realms to the realm of Thuy Hoa Tu.

It should be noted: the Four Kings is the boundary between beings and gods, such as from the capital Saketa to the boundary of Sāvatthi belongs to the capital of Saketa, from the boundary of Sāvatthi to the new city. Hey. Likewise, from sentient beings to the realm of the Four Noble Realms, they are titled beings, from the four realms to the limit of the realm of the Self.

1 -  The Great Four Kingdoms (catummahārājā):

There are four kings. The Teacher of the Buddha Saddhammajotika explains as follows:

"Cattāro mahārājāno = Catummahārājā.
There are four great monks called the four great kings.

The four kings are:

A- Heavenly King Dhatarattha, on the east side of Mount Meru (Sieru), looks after Dongshu Shenzhou, governs the Gandhabbas. Musicians, often dance in religious festivals.

B- Uranus Viruḷhaka, the southernmost of Mount Meru, looks after Nam Thien, a ruler of the Kumbhanda.

C- Uranus Virūpakkha (Paradise Estate), in the western part of Mount Meru, in charge of Tay Ngan Chau Chau, which governs dragons.

Q-King Vessavana (Northern Divine Comedy), north of Mount Meru, governs the yakkha.

In the Mahāvaggasuttanta there are:

Purimaṃ disaṃ dhataraṭṭho
Dakkhiṇena viruḷhako
Pacchime virūpakkho
Kuvero uttaraṃ disaṃ
Cattāro te mahārājā
Samantā cattaro disā.

East is Dhatarattha.
The south is Viruḷaka.
The west is Virūpakkha in the
north, Kuvera.
There are four monarchs
around the four directions (like that). [16]

2.  Realm Act Loi also known as realms Thirty Three (Tavatimsa Heaven).

This is the second heaven of the sphinx, according to the scriptures, this realm by the 33 young men of the human realm, led by Maghava created merit, when the common destiny reborn in this realm, so called realm of this realm. . Another alternative to Tāvatiṃsa is:

Tāva paṭhamaṃ tiṃsati pātubhavatīti = tāvatiṃsa.

Called Tāvatiṃsa because this is the earliest formed region in the world "

They explained that: When the world formed, the first land appeared due to the retreating water, which after this land became the summit of Sineru, so this realm was called Tāvatiṃsa. Is the realm).

There are two types of heavenly realms: Ākasaṭṭhadevatā and Heavenly Place (bhummaṭṭhadevatā).[17]

3-  The Yama (Yama).

This is the third sky, this name comes from the interpretation:

"Yāmānaṃ nirāsā yāmā (nivāsataddhita): It is called the realm because it is the dwelling place of the celestial beings who know the paradise, never known the hardship."

This realm is completely empty, so there is no Place like the two realms of religion or four kingdoms.(Sdd, p. 144).

4- Tusita Realm.

This is the fourth sky, with the following statement:

"Niccaṃ tusitaṃ ettha nibbatā devāti tusitā: Called Tusita because they are always joyful here."

They said this is the Bodhisattva enjoy the blessing of the three-la-bile, there is no worry, anxiety at all. 

"The Anāgatavaṃsa-atthakathā says that the last life before the decease is done for the sake of enlightenment, any Bodhisattva Enlightenment is born of the Hereafter. As the Metteyya Bodhisattva and his two sorcerers, before the rebirth of mankind must also be reborn in the realm of waiting to the right age of human life is 8 years will be Bare "  (ibid, p. 144).

Nimmānarati-5.

This is the fifth heaven, so named for the following reasons:

-  Yathārucite bhoge suyameva nimminitvā ramanti etthāti nimmānarati:  Called the earthland of heaven, they want to enjoy this heaven,

-  Nimmāne rati etesanti nimmānaratino:  Heaven and Earth are the lovers of the pleasures of pleasure by themselves .

-  Nimmaanaratiinam. Nivaasa nimmanaratī:  The heavenly realm is the dwelling place of thecelestial beings who characterize the pleasures of enjoyment . (Sdd, p.145).

" Thinking (self) in the gods" , is that we have a self, the gods have a self better than this self. This is due to chronicle.

"Think self gods" , this is the case you meditate, obtain sufficient network intelligence, recall past lives (only life that alone), see Or see "I also used to be devas" before Here, just because of desire or indignity that the common destiny, it is the "self" that this rebirth in the body, it is the "self" that this rebirth in the body

Or by virtue of the label, there are the gods due to contamination sensuality (ḍḍāpadadikadevatā) common destiny, or the human beings because of anger (manopadosikadevatā) that destined common.On the contrary, the celestial beings do not have the desire, the natural people do not have indignant life longevity, should accept the self that gods are permanent. [18]

"Thought gods are mine - happy with the gods . " That is the constant master is his master, his master ...

Or there are subjects, Brahmins meditation meditation, remember that previous life "I" is the assembly of these Gods, should accept that "the gods are mine. The remaining meaning is the same as the explanation of "being."

Note:

The Sumaṅgalavilāsinī Sutra of the School, the Sarcopa Sutra has the award that:

-  Khiḍḍapadosikā  is a god who is so enamored  with the beauty he has, even if he forgets the fact that he has only one life. Because the firepower from the karmic birth of this god is very strong compared to the fire of the human realm, despite the seven days of starvation is not common because fire in the body is not strong enough to burn the aggregate. The celestial bodies of the gods are very strong, the body of the heavenly beings is the sacrifice due to baptism, just missed a meal together, such as the fragile lotus petals of the hot summer heat, Only one of them will wither, withering and no matter how much irrigation can not be restored.

-  Manopadosikā  is a divine beings often have anger, because jealousy of other celestial beings, when met often harsh with each other. But if both are indignant, both are the same fate, if there is no indignation, the harmony, will not be destined together. Since the fire of fire arises from both their strong anger, when they meet each other, they emit a flame burning both torches like burning torches.

According Sammohavinodani - Atthakatha, two kinds of heavenly realms Khiddapadosika and Manopadosika of four heavenly king [19] .

4-  On the issue of birth.

"He thinks of the birth of the master (pajāpati) birth"

"Birth of the master,"  often pointed to the Creator, here for the Mara in the realm of self-destruction, is the lord of the sex realm.

"Accepting birth (pajāpatiṃ maññati)" .

According to Brahmanism, there are gods such as rain, wind, fire, tree ... these gods are under the authority of the Creator, he Is the lord of the world, called Prajàpati (the words Verul, Agni, Prajàpati is written in Sanskrit). God Prajapati (Pali writing is Pajapati) "is considered" excellent craftsmen carefully built up the oven, fan the fire, he wanted to do something, then do it right so it was perfect, "[20] .

Thus, the acceptance of birth is due to ancient legend.

Or the hermit who has won the world to see the realm of Thac Hoa Tu To see that this god when the need for something to bring someone to think that he is the master, the Creator . Because of the restoration of the divine nature of these hermits there is a limit, beyond this realm they do not see any higher realms, so accept that: "this master is supreme."

Again, the life expectancy of this birth is 16 thousand years of gods = 9.216 million years of humanity so he sees birth is not dead, only the lower heavenly beings or the natural relatives of the common Sanh chung It should be assumed that he is immortal.

"The sixteen hundred years of a human life (16 n five), Visakha, is equal to one night of devas in the heavens. Thirty nights of such a day make up a month. Twelve such months make up one year. The sixteen thousand years of devas thus endowed the celestial life of the gods of the heavens. " [21]

Or thanks to the need to practice, attain the network to remember the past life to find themselves as a selves of the Sanh, their common destiny is still living forever to the present.

In the  "birth"  is thought to be wrong, arise, chewing and love, but imagining the birth of wrong view is more appropriate. Because he imagines "the dharma found in  birth  is permanent," he is the most common sovereign.

Or he imagined,  "This Sanh dynasty has no evil, without any bad karma."

Or imagine that  "the dharmas of immortality are immortal, and the dhamma of this self is not sustainable, ruined . "

Or imagine that " there is no evil in the Satori, without any negative karma in him, and this self has evil evil, bad karma ."

When  "thinking (self) comparison Birth of birth"  is the dominant.

Comparing this self to being inferior to the birthplace, or supposing that the meditation will give this "self" higher than the self.

When  " thinking (self) as being"  is the wrong view of him or her, it is the imagination of himself or others that originate from the Sunnah, created by the Sunnah.

When  " think  Sanh is my all"  is due to craving control, which arises when he said: "You are my teacher Sanh all, as my lord ...". This imagination produces birth is appropriate.

"Happiness with birth"  is the birth of joy with the Sanh.

So there are three fantasies about  birth,  these thoughts arise wrong view, and affection, causing beings clinging to the self, a form of self.

The rest is the same way as land.

By understanding that the gods are just a blessed being, enjoying the good he has created, but the main purpose of this Dhamma is "liberation from all beings". Afflictions, not expecting happiness gods.

"Bhikshus, if the foreigners ask you as follows:" Good sages, Do Satan Gotama live happily to be born in heaven? O bhikkhus, are you so annoyed (aṭṭiyeyyātha), humiliated (harāyeyyātha), bored (jiguccheyyātha)? "

- Yes, White World. [22]

Next, the Sun indicates five types of human beings in the realm of samsara, namely:

1- Brahma .

Literature:

He is Brahma Brahmato sañjānati. Brahma Brahmato sañjānāti .... I say he does not understand the truth .

"Brahma"  is to say that the first being in the first stage of meditation, having a life span of one earth, Brahmapurohita and Brahmapārisajja are also included. in this part.

Collected sequences have brahmā (Brahma) as follows:

"Brūhati parivaddhatīti = Brahmā.
(Person) superiority is called Brahma .

"Mahanto brahmā = mahābrahmā
the greatest Brahma, called great Brahman . "

Life span of the Buddha They are one-third of the earth's lifetimes, life expectancy Pham Phu Thien is half earth life.

Brahma is the first arising when the earth at the pancake phase, the Brahma born after the blessing more or less that become Pham Phu Thien or Pham Them natural.

"While the world was transformed ,  Pham Cung appeared but was empty . At that time a charming or life network has been, or blessings have been, the common destiny from Quang Son natural born Pham Cung  empty it ...

O bhikkhus, the first being lived longer, the better form and more power. Later births are shorter, the appearance is less good and less empowered ... ". [23]

Pham Cung is the residence of the Brahma,

Speaking of Brahma is to say to the master of the first realms of meditation, the first realm of meditation consists of three realms: the realm of the natural world, the realms of heaven and the great realm.

These three realms, however, divide as such apart from each other, but in the same plane. For example, the city is far away from the township of the town, far from the capital, but it is in one province and on the same site.

Accept the Brahma (maññati).

The acceptance of the Brahma has arisen as follows:

- Acceptance in the view of Brahmanism:  "Brahma is the creator of this world, He is" often with the Great Self (brahman) " , the living beings and other inanimate objects are by taste Brahma created, the beings created by Brahma there is an atman.

In fact, Atman or Brahman, according to the Brahmanical concept, is just one, in the Upanishad, the answer is as follows:

"What is the only supreme first reality, is the root of all that when one realizes it, one will know all the universe?"

- It is "Brahman supramundane cosmic spirit," Brahman is also an ätman (àtman means breath, soul) ... " [24]

According to Brahmanism, Brahman has only one Brahman, but there are innumerable sub-anattas, that is his breath, the self is the life of the Brahman. Brahmins cultivate this fallen self to fall into the same self, then becomes the "Lord of the universe" Brahman. Then there is no longer suffering because they can enter with the Creator of the Brahma master, the subjects they often use as koans are: metta, karunā, mudutā and upekkhā, This topic is called Brahmavihara.

That is, there are some common sentient beings from the pre-meditation realm, reborn in humanity, by virtue of cultivation, attaining meditation, remembering past lives (only remembered Again, the first born is permanent, whereas the later birthless beings are not permanent, so the original Brahman is accepted permanently, and hence advocates " The ego and the world are permanent for one type of being and being impermanent to another.

- Accept the Brahma by listening to the winners said.

Thus, accepting the Brahman with any cause, this acceptance also falls into the ordinary. That is to say that the Brahma self is permanent.

"Think (ego) in Brahma (Brahmani mannati)" .

This is the imaginary cause of conceiving, ie, the comparison between himself and Brahma, the comparison is as follows:

- We are less than the Brahma.
- I equate to the Brahma, because he attained the first meditation.
- I was higher than the Brahma, for he attained the Second Noble Trinity.

This thought comes from accepting a self as the self in relation to a previously accepted great self (brahman).

"Think (self) as Brahmato maññati" .

This is the imagination that gives rise to wrong view, accepts a permanent self. "Thought (self) is the Brahma" imply that he has attained the first meditation, by accepting the preconceived notion should think of "me" to become Brahma, "we" were able to join with the Creator.

"Thinking of Brahma is ours (Brahmaṃ - me ti mañnati)" .

There are two ways to think "Brahman is mine":

This ego belongs to Brahma, created by Brahma, arising from the will of Brahma. That is, the "self" of Brahma, the possession of Brahma, Brahma is the master of self.

- Brahma is also the reincarnation of "Ta". This is the case where he attained Tuc network to remember his previous incarnation of the Optical Sun, reborn into the Pharaoh became the Brahma.

This is the imagination that arises with attachment to the Brahma.

"Brahmaṃ abhinandati" .   

This is the imaginary birth of the divine initiation of the Brahma.

2- About the Amitabha ( Ābhassara ).

The natural sound field ( ābhassarābhūmi ) is the second realm of meditation . This includes both theparittābhābhūmi and the appalàābhābhūmi .

The lord of the two realms of meditation is called the natural glow, from which the luminous body splashes out like the light of fire is released from the torch. There are the following sentences:

" Abha Sara etasanti abhassara (Brahma realms Quang sound is even the Brahma afterglow from reporters poured himself into each beam)" [25] .

The rest is similar to the Brahmin interpretation.

About the Pure Land ( Subhakiṇha ).

Brahma is the Lord of the Three Meditations, this body is covered with aura, the halo is a brilliant and beautiful block like a bright gold plate placed in the gold box.

They said that "the light of the Brahmanas in the Three meditations is intertwined as the light of the beautiful moon, so it is called subhakiṇṇha."

The Three Meditations also have three realms:

- Pure Land ( Parittasubhābhūmi ).
- The Pure Land ( Appamāṇasubhābhūmi ).
- Pure Land ( Subhākiṇhābhūmi ).

There is an explanation of the Pure Land as follows:

"Subhati akinnati subhakinna (Brahma heavenly realms denaturation, is that your whole body is surrounded by a halo of brilliant) [26] .

The rest, similar to the interpretation of the Brahma.

4- About Vechapala ( Vehapphala ) .

Gluttony Heaven is one of the seven realms of the Four Noble Truths, the Teachings of the Buddha say: the truth is called the Fruit, because when the world is destroyed by fire, the three realms of the jhana are burned down, Then there is a rupture due to water, when the world was ruptured by water, all three of the two realms of the jhāna are destroyed, every seven times the water is broken once by the wind. The Four Noble Truths are immune to all three types of scourge, hence the name of the heavenly heavens.

On the other hand, while saying that the Great Brahmin has a "lifetime of earth," it is said that when the earth is formed the Great Brahma bears birth, if he is born late, The land for the first realm of meditation is devastated with the Earth, To the nirvana by water, then there are eight earthly lives, the Buddha has seven years of life, but will not be enough if he Born later. Similarly to the Brahma of Transfiguration, even though he has a lifetime of 64 earthly lives, it will not be sufficient in later life.

Particularly the Brahma realms of birth, whether born prematurely or late, is still round enough life expectancy is 5oo earth life. It is therefore called the fruit.

5. Victorious ( Abhibhu ) .

" Wise pretender " is the other name of beings beings ( Asannasattabhumi ). What are these winners?Win the four aggregates, so called Thang Jia.

Being in this realm has no consciousness , so called asaññā , so called mindless thought because of mind- consciousness , but only called mindlessness , because it has a wide range of activities . More than life, at the same time have the function to guide the scene.

We often think "what is unconscious, they are not beings". But in the Sphere of Consciousness are only idols, but beings, because that: "beings exist because of the network of right and the network of rights, the five aggregates there are two types of network rights. The Unimagined Realms have only the title of authority, and the realm of fantasy? The monks said, "beings of mindless continuity of birth of the Right Network." It is clear, "because the right of life should be called beings"

The reason for this strange case is due to: When attaining the fourth jhana (four-level meditation) with the subject of  wind , he after the meditation, contemplating the sin in mind, The aggregates of mind, thinking that "mindlessness is a miracle, will end all sins."

After the common destiny, he is reborn in this realm as an idol during the 500 earthly lives, but when he conceived, he died, the idol disappeared in the realm of Imagination. For example, the arrow dashed in nothing due to the strength of the bow, the power of the bow is how many arrows dashed in nothing for a long time. Likewise, the indifferent state is due to the power of meditation, when meditation forces the thought of being born simultaneously.

Therefore Pali has said  "When ideas arise, Brahma formless realms public network" .

Both the Bodhisattva and the Infinite Realms are next to each other on a plane.

Explain:

The five titles from   Brahma   to  Wraith  are the four levels of meditation (from meditation to fourfold meditation). The Four Noble Truths, the Buddha said the master of human beings is: Guangxu Tian, ​​at the same time refers to the Heavenly Angel.

Each stage of meditation is born, chastened, angrily and loving.

In each of the 24 titles, each title of the Buddha is emphasized in the mind , such as  "paṭhaviṭ paṭhavito sañjānāti: thinking earth  is land "; "Bhūte bhūtato sañjānāti: thought tri beings  are beings"; "Deve devato sañjānāti: thought gods  are gods ".

Because of the acceptance of the know-how, the mortal has the conception (maññati) according to the prescribed law and for that is the truth.

Understand that legal regulations are the name for what is "not real" and "real".

Nouns refer to "things that are not true", such as "responsibility, God, Creator, class ...", which are derived from a convention accepted by many people, but without substance. Dharma (sabhāvadhamma ). Who created the rules? It is the leaders of a certain group, as the king established tax rules, penalties, bonuses, dresses in ceremonies ... in his own country and the people. follow. The Brahmins created four classes, and the lords established their own rule in their territory, many of whom were respected as hermits, Taoists, and pagan religions. ..

These conventions are only temporarily valid for some time, when the other leader takes over, the rules will change or no longer exist. In the same way, the notions of true dharmas are only worth a certain time, when the light of truth shines forth, and the doctrines must also change or die.

Nouns for "real things" such as "wisdom, rupa ...". Are nouns only for dharmas.

Although only real things, but these words do not reflect the truth of the essence, only reflects the appearance. Like the image of a person in a mirror, the image in the mirror reflects only the outside, the inner part is the emotional sadness, thinking, the operation of the internal organs inside ... how to The mirror can illuminate it. Likewise, although the nouns are actually metaphorical, these nouns only speak out of the essence.

As "nāma-rúpa" refers to a satta , but how can we fully express "nāma", nouns such as "gods, Brahma, birth ..." Just for a "rupa", just say the general meaning: gods are better gods of humanity, but is that true? There are divine beings who are binary, how his name is comparable to that of the human third person, the natural gods, his name is how to match the name of the human saint.

Just because clinging to the word forgets the essence, there is a misconception ( mañnati ) about the real thing, the original truth of the so-called "beings, gods, gods ..." , Whose name - color is always changing, not permanent.

Clinging to what is "not real,"  is an illusion,  clinging closely to "real" nouns, but not realizing that the essence would become  "falsehood . "

The Buddha has taught,  "O bhikkhus, these two dharmas lead to chaos (sammosa) and disappear magic. how is two?

-  Reiki (padavyañjana) is reversed (dunnikkhittam) and the meaning is misunderstood (dunnīto) . If the text is reversed, the meaning is misunderstood. These dharmas, bhikkhus are the two means leading to the chaos and disappearance of the Dhamma. " [27]

As such enough to see the danger of legal regulations, when "meaning is misunderstood", the difference idea is present and the legal truth disappears.

The Buddha also taught:

"Like Kassapa, gold does not disappear when false gold is born. And this Kassapa, when false gold appears, the gold (true) disappears.

Likewise, this Kassapa, the Dhamma does not disappear, when the  statue  has not yet appeared. And this Kassapa, when the statue is born, miraculous disappears. " [28]

This should be understood that "when there is the knowledge of thought, the mind will disappear." Dhamma   is the imaginary imagery formed, then the truth is hidden by this illusion, can not be displayed.

This is very clear when we encounter opposing views, such as the 62 views in the Buddha's time through the idea of ​​difference.

In fact, there are only two main points: the sasassattavada and the ucchedavada , but by reason, byreasoning inequality , 62 schools are born.

And also from the illusion or thought of the arising of the concept of the ant ( atta diṭṭhi ), that there is a self, there is a great self (or self is self), the other words call the self. The body ( kayadiṭṭhi ), said that there is a "self" in the body. Between  ego   ( atta ) and  the body is  nothing else equal?

- Self is only a part of  self , the concept of  self  is raised: "self" with "self fall".

Actually the self does not exist, there is no fall of course "self" is not there and of course "self" is not there.

Thus the concept of self, the Buddha called wrong view ( micchādiṭṭhi ), there is no self, the concept of Often or Fragile is groundless , without support, because that "did not have  what  often? No,  what is the end? ", Such as a person who has no property but said that" this property is sustainable, or say that when I die this property is dead, "said the man untrue.

The four matter of matter articulates:  "thinking"  should accept a self, from self, there is a "self", then also imagined that "falls" born from the earth, From fire, from wind .

When accepting  "rúpa is ta - ta rúpa"  , life, perception, consciousness and consciousness are the components of the self.

When accepting identity is a component of the fall:  "I have in excellence, excellence in us"  , one of four aggregates other self, three aggregates remaining component base of the falls as the aggregate of form " .

Likewise, from the Being to the Heavenly One, the Blessed One expresses the attachment of the two miseries of the mortal: the self-attachment of self.

Particularly about the Wise , ordinary people heard that "the beautiful ( abhibhū ), long life withoutsuffering because there is no consciousness " should imagine the Wise , then accept the Wise is permanent , this is evil His opinion.

Compare the "self" with the Wise, find that because you have the mind to be suffering, the fake has no consciousness, so there is no suffering, in this way he himself is inferior and the nobles are noble. , Or that "I will be a Wise Jew" for the achievement of the Dhamma, or for "I am higher than the Wise" for the attainment of the Noble Truth. This is his side.

When he made his vow "I wish I could be reborn in the group of Won." This is his love.

Welcome as a Victorious, or the achievement of the Victorious later. This is the joy of cooperation with Thang Giau.

The rest is explained in the section "Birthdays.

End the Human section. END=NAM MO CAKYA MOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.10/4/2017.