Interpretation of Basic French Mon (Mulapariyaya Sutta)
A- DENIED
While residing in Ukkaṭṭha, in the forest of Subhaga, under the reign of Sa-la, the Buddha preached the sutra to the recitation of the pride of the 500 Brahmins of the Licchavī clan.
B- SUMMARY OF LESSONS
The contents of this prayer states:
* - Four classes of people:
1- Human personality (puthujjana).
2-sacred (sekkhā).
3-Holy Lau to Arhat (arahaС-khatiasava).
The Tathagata.
2-sacred (sekkhā).
3-Holy Lau to Arhat (arahaС-khatiasava).
The Tathagata.
* - Twenty-four issues:
- Land, water, fire, wind (these four phenomena).
Natural beings, Brahma, Brahma, birth, Sutra, Natural change, Natural fruit, false gods (8 problems are legal entities - puggala paññatti, or belongs to material - rupa).
- Four levels of Zen meditation, knowledge, office, office, knowledge, homogeneity, difference, all imagination, co-imagination Nip-desk (12 problems in the nomenclature).
The ordinary man is not close to the holy, imagined from 24 issues, from which the birth begins. The roots of the body are the core of love, love and wrong view.
The Noble Eightfold Path, no longer think of the difference, for the 24 problems that they have not yet smooth, but the mind is no longer led to the wrong thought into the body.
The Arahant has cleared all 24 of these matters, they are no longer dominated. Have seen the truth of the truth, they are full of generosity, ideals created.
The Tathagata, in addition to the awareness as the Arhat, knows all of the 24 problems that arise from human beings. And what are they going to do? How do they manifest themselves?
-ooOoo-
C- DISCUSSION
C.1- Pham Phu (Puthujjana)
Right Mind:
Like this I hear.
At one time the Blessed One resided in Ukkaṭṭha, in the forest of Subhaga, under the tree of Sa La Vuong. At that place, the Blessed One called the bhikkhus: "Monks," "Blessed ones," these bhikkhus obey the Buddha.
The Buddha said:
"Brothers, I will preach to you," The most basic dharma (sabbadhammamulapariyaya), listen and meditate thoroughly, I will preach.
- Yes, White World.
The bhikkhus obey the Buddha, the Sun preached as follows:
"Monks, here there are assutavā puthujjano, not see the ariyāna adassāvī, do not understand (akovidho) the gods, not practice (avinīto) . The sappurisa, the inexperience of the real person, the practice of the real person, the acceptance of the local as the local (paṭhaviṭ paṭhavito sañjānāti). Because of the acceptance of the local area (paṭhaviṭ paṭhavito sañatvā), he thinks of the place (paṭhaviṃ maññati), thinking of the self (paṭhaviyā maññati), thinking of (self) as the place (Paṭhavito maññati), he thinks: "The place is mine (pathaviṃ me ti maññati)" - paṭhaviṃ abhinandati. Why? (eight Kissa hetu; I say he does not understand the local guys University (aparinnatam tassati vaddami) . [1] ...
Explanation :
In the interdependence, Ānanda said this discourse, when he was staying in the land of Ukkathā, in the Forest of Subhaga.
A town in Kosala, near the Himalayas. To be king's land, to reward the talented King Pasenadi of Kosala for the Brahman Pokkharasadi to govern and exempt all taxes. Here crowded populations, plants, lakes, rich cereals. [3]
Near Ukkaṭṭhā is the forest of Icchānangala, when the Blessed One dwells in this forest, Brahmin Pokkharasadi sends his disciple Ambattha to visit the Blessed One, after which the Brahmin Pokkharasadi himself visits the Blessed One.
Buddhaghosa explained, "This town is called, because it was built in the night, by the light of the torches (ukkā) during the great harvest."
Subhaga:
It is the forest near the town of Ukaṭṭhā, where the Buddha saw the evil in the Brahma Baka, he went to the Brahma realm to capture the wrong view of Brahma Baka. [6] Called Subhagavana because the beauty of the forest.
About 500 Bishops Speech Basics :
Five hundred bhikkhus are the Licchavī family of Vesali.
According to MA. I. 56, these bhikkhus are not happy to hear this sutra, because they are foolishly proud of themselves as wise Buddha. The Buddha taught the Mūlapariyāya to make them proud, after the Buddha preached Gotamaka. [7] These people attained Arahatship .
Why are not they happy?
It explains, "When the Buddha preached this sutras, with skilful means, his voice was as miraculous as the Brahma sound, as delicate as the sound of old-fashioned Callean birds go straight to the heart. The listener is wise with every mortal, but these bhikkhus are not happy because they do not understand the meaning. "
For instance, the epigraphic material is placed in front of a person's mouth, but the mouth of the person is covered by a thick cloth that can not be eaten.
What obscures them do not understand the meaning of the sutras? It is their pride .
But the question is:
Did the Buddha practice the Dharma throughout the 4 Acts of 100 thousand lifetime, full circle of 30 chapters. He has achieved Sabbaññññana, when he preached the Dhamma uses many precious means to help listeners understand the truth, to escape suffering.
- That's right.
- Why these bhikkhus do not understand the meaning of the prayer?
To answer this question, we need to understand the four foundations of the Buddha's teaching:
- Although there is no request, but found appropriate for the purpose of dispelling suspicion, faith or growth of faith for the listener. The Buddha speaks of his tendencies, like the holy prayer, the Gotamaka, the Mahāsakyamuni Gotama [8] ...
- After seeing the ripening grace of others, along with the base, the desire of the listener. The Blessed One preached the Dharma to the audience to attain the goal, attain the Dharma, as the Blessed One realized that the senses of Rahula were mature, the Blessed One thought: "Now, The cessation of gonorrhea or "....
- When people or gods asked, the Buddha preached to answer, like the Pārāyanā (the way to the other shore)
- These special situations, laying the groundwork for later enlightenment such as Sacca epilepsy ....
The Master of the Discourse of the Sutras is to recite the pride of the 500 Bhikshus, when the goodness of those who mastered Him teaches the Gotamaka, all 500 The bhikkhu attained Arahatship together with Tue analysis.
Five hundred of these were formerly 500 Licchavis of Brahmins in Vesali, of the Veda. After ordained in this law quickly learned the law, should arise arrogant, saying that "I am equal with the Buddha," they think: "The Chief Justice knows this law, we Also know this law. So what's different between us and the Chief Justice? They did not go to the Blessed One and live with an equal congregation with the Blessed One.
When the Blessed One came to Ukkhaāha in the forest of Subhaga, 500 bhikkhus went to the Buddha, the Taoist master over the Dhammapada, and spoke of the eight stages of meditation, they did not understand a thing.
Previously they arrogance, that is not a gentle place to make with me, now listen to the Buddha preached, but did not understand a little bit what they think: Exalted says: " He who thought tri land, accepting the land as land , The level of learning, A level of the Han and Tathagat know the land by insight ... is how? What is this? What does this mean? In the past, we understood quickly what the Buddha preached, but now we are stuck with these teachings. Oh! Nobody is as wise as the Buddhas. Oh, the merits of the Buddhas is the ultimate victory. "
From then on they are no longer arrogant, becoming as serpent as the snake withdrew.
When the Buddha finished the Dharma Essence and resided in Ukaṭṭha, the bhikkhu assembled at Dharma Teaching Center, discussed as follows:
- Dear sage! Oh, the power of the Buddha was great, the Brahmins were too arrogant, but they became modest when they heard the Dhamma Basics.
The Guru came to teach the Dharma, sitting in the prepared seat, asking,
- Brothers! What are you discussing here?
The bhikkhus addressed the guru on the subject, saying,
- Bhikshuni, not only in the present so, but in the past Tathagata has also recaptured the pride of this 500 Bishops so.
Then the Tao Master recounted the past story as follows:
In the old days, when King Brahmadatta reigned for Bārāṇasī, the Bodhisatta was born into the Brahman line, when he came of adulthood, he became a Vedic trident. The Bodhisattva receives 500 Brahmin boys, teaches the mantra to them, the five hundred youngsters are very smart to remember that, the master does not hide the job, taught them in full.
Five hundred young people are interested in learning until the full accomplishment of this art. Then, arrogance arises in them, they think to themselves: "Anything he knows, we all know, we are already with him." Since then they have neglected their duties and turned out to be disrespectful of the monk.
One day, they saw the Master sitting under the apple tree, wanting to mock the Master, they nailed the apple tree and said:
- This tree really has no cores.
Knowing they mocked themselves, to eradicate their arrogance, the Bodhisatta said,
- Hey students, I'll ask you a question.
They say: Say, we will answer. The chief reads the question with a verse;
Eating time,
Eating all, Eat yourself,
Who is that love
Eat all the time,
Who is cooked
Time, cook love?
Eating all, Eat yourself,
Who is that love
Eat all the time,
Who is cooked
Time, cook love?
Listen to this question, no one in Brahmin group can understand. Bodhisattva told them that:
- You do not think this question is in the Veda. They think I know everything I know. You act like an apple tree, you do not know that you know more than anything you know. Let's go, let's give you seven days, think over this question all the time.
Prostrate Bodhisattva, they went home, thinking for seven days but did not find a solution to the question. After seven days, they went to the Bodhisattva, bowed and sat down. The Bodhisatta asked:
- Can you answer the question?
- Teacher, we do not know
The Bodhisatta rebuked them with the second verse:
Then the Bodhisattva explained as follows [10] : Time is the part before and after the day, beings are beings.
Time to sacrifice love is the time to take lives of beings.
Eat all, eat yourself is the time to swallow the health, beauty, happiness ... of beings. Again it is the time to swallow all the time, because the part before the day no longer when the day after the day and after the day is no longer when the next day.
Who is this love, to eat up to the time is an allusion to the holy Arhat. He called the time to swallow, because of eradication of ignorance, the time here refers to ignorance.
Who cooked the time, cook charming: It was the Arhat, but of his five aggregates, but time has been cooked, as the seeds have been boiled, can not arise in the future Hybrid and call beings sentient beings (allusions) are no longer born in the future.
The cooked time refers to the rest of the Arhat.
As the professor explains, riddled young riddles, such as dense or flat surfaces on the street in the dark, are illuminated by the light of thousands of torches.
The Brahmin youths apologize to the Bodhisattva, the pride has been subdued, they ministered Bodhisattva as before, when the body together all fall into heaven.
When the Master taught the Dharma, he recognized the precursor:
"Five hundred Brahmins at that time were the 500 Bhiksus, and the Chief Rabbi is now the One.
*
"From the abnormal conclusion of this sutta, the distinction between the Tathagata and Arahant, and the thought that should not even precede Nibbana, can we see the Sutra? This, a Mahayana scripture, is one of the rare suttas, which has escaped the extermination of the Ther Theravadin editors, and has been Put on the Pitaka Pāli (PāliTipitaka) perhaps just by mistake? May have the word "na" to mark the removal of him from the Pali Canon, but the editors of Pali later forgot to do this " .
Ask for advice as follows (Ns) as follows:
- The difference between the Tathagata and the Arahant is not the Mahayana idea, but the thought of tradition (for both the Venerable and the Mahayana, that is not considering the appearance of the Mahayana after Both Theravada and Sarvastivada.
Between Theravada and Mahayana, there is a difference in the Bodhisattva's dignity with the Arahant. The Theravada bodhisattva states that the Bodhisattva is only mortal, unparalleled by the Arahant. In contrast, Mahayana gives "Bodhisattva higher Arahantship", the Buddha himself is still in the highest throne.
- Ideology should not be even before Nip-table, is also the traditional thinking.
"Anupādā parinibbānatthaṃ kho āvuso Bhagavati brahmacariyam. vussatiti - Hey Sage, live holy under the guidance Bhagavan is very obvious purpose before parinirvanathese " [12] .
Therefore, it is not convincing that "a sutra bearing some Mahayana thought".
On the other hand, when we study this sutta, we see clearly, "This is a traditional thought."
The Blessed One goes from the initial point of view: "accept a self in earth, water, fire, wind" , to the "divine" views in the intellectual development of the Brahmanical Subjects, followed by pajāpati, Brahma, self, compare with the great self, then move on to the meditative stage, meditations of Vipassana, At the time of the Buddha, the sutta was called Mūladhammapariyāya, literally "rooted in law". No Mahayana thought is found in this sutta.
According to the Mahāvaṃsa, under the reign of Vaṭṭagāmani Abhaya, there is a second collection of scriptures in this country and recorded on leaves.
"Once upon a time, the most bhikkhuni of the intellectuals, who transmitted the Tipitaka and the Commentaries of the Tipitaka by word of mouth, but because of the many people who descended in the dharma, the bhikkhus converged and For the dharma to be lasting, they just transcribed the prayer texts into the books. " [13]According to Gb B. Jinananda: " The next meeting (the second Buddhist congregation in Sri Lanka - In the Vaamagamani Abhaya period (101 - 77 BC) (some other material from 88 BC to 46 BC), Theravada is considered by the Theravada school. The Fourth Congress, though in India, was the fourth congress of the kings of India (c. 100 AD) ...
Until Counciks end (Counciks 2nd in Sri Lanka - annotation cuaNs), the text at the Atthakatha were written on palm leaves and reviewing check to hundreds of times " [14] .
It should be noted: "At the time of Tibetan Pāli is written on palm leaves (leaves let) Mahayana is not born.
Again, if you think that "there may be more NA to mark the removal of the business out of Tibetan Pali ..." . Why did they (the editors of the Pāli Sūtra) discard this sutta, while Mahāyāna is not yet present? Why did they reject the Theravada tradition? And where is the letter na ? It may be at the end of the suttas, but certainly not in the sutta, the na script will be somewhere in the sutra, but if so, the next Pāli editors can not be mistaken. Thich Minh Chau and Hoa have quoted word na in texts Ceylon compiler edition 6th traditionally Burma Ceylon (singalese) as follows:
"Na te bhikkhū Bhagavato bhāsitaṃ abhinandunti". [15]
Mr. Budhaghosa (Buddhist Canon) to edit the Pāli Sutras have a ruling? It is impossible to say so, because the Book of Fibre commentary also noted "the bhikkhu not happy," commented the birth of the birth also noted.
It is possible to explain the difference between the two Pā kinhi and the Sàr Chin scriptures as follows:
Except for those 500 bhikkhu, there are other bhikkhu groups, specifically which group? The bhikkhu group of these 500 Bhikshu, or Bhikkhu's adherents follow him to Ukaṭṭthā.
"They (500 bhikkhus) do not go to the Most Venerable and live with a congregation of disciples as equal to the Blessed One" [16]
And.
"When the Blessed One finished the text of the Book of Dhamma and resided in Ukaṭṭha, the bhikkhu assembled at Dharma Teaching, discussed as follows:
- Dear sages, the power of the Buddha is great. Often, these Brahmins are so arrogant and self- righteous, now eliminating conceit by means of the sermon on the basis of the Buddha's method " (pdd, p.626).
This passage shows two groups of bhikkhus: one discussing about 500 bhikkhu princes, a group of bastards. The Pāli inscription, " The Blessed One calls the bhikkhus, " Bhikshuns, "which may" call both groups of bhikkhus, "but the main purpose of bhikkhu is to eliminate pride in the heart of 500 bhikkhus.
It is said that "they are not happy" is an "unusual", because most bhikkhu when listening to the Buddha preaching are happy to credit, so Pāli Tibet recorded the event "not happy Special "and only the remaining bishops are happy with the preaching of the Blessed One, it is normal not need to raise. As everything happens as usual, there is mention also, not to mention people also understand, strange things, unusual things to note.
As usual, the Buddha lived in Sāvatthi often in the Jetavanavihāra (Monastic Priesthood), so there are full sutras, there are briefly recorded " Residing in Sāvatthi " is enough, in the Sutra Samyuttanikāya) many of these cases, such as Kalara products - close to the Emperor, Comparative Products ...
As in Sāvatthi, but not in Jetavanavihāra, the Pāli inscription of the place where the Blessed One dwells, such as:
Again, in terms of psychology, human beings are often proud of something, but when reacted to a rebellion often arise ashamed or angry. Of course, infidelity to the Blessed One can not happen to these bhikkhus, but in front of other bhikkhus who have previously prided themselves on bragging at the same level as the Buddha. With this sutta does not understand at all. Therefore feel ashamed of the other bhikkhu, especially their own, so that the word "not happy" here refers to the disgrace of the bhikkhus.
Also the Central A Han Chinese, according to HT. Thich Minh Chau is the translation of the texts of the One Essential [18] .
It should be noted, The Essential Self is a sect separated from Theravada [19] , Possessed Possessed this reminder , or often focus on "the delight of the bibles when the preacher preached" The purpose is to honor the Blessed One who has great power when teaching, the listener is happy. And "bhikkhus," refers to bhikkhus in addition to the 500 bhikkhus. It is very possible that the Latin version later elaborated by the scholars also falls into the same case as the Happiness, because in the birth notation number 245 Latin script, it is noted:
"Before them (500 bhikkhu pride) arrogant think that there is no wise level with them. Now standing in front of the Buddha, they find they do not understand a bit . They say, "Nobody is as wise as the Buddhas. Oh, the merit of the Buddhas is so great! "( Ibid, JA, ii, p.
The above verse gives us the following testimony:
- Do not understand the meaning of the sutras, how happy to be?
The joy that arises is rejoiced with the Buddha's wisdom, this joy if it is with the mind of the Buddha, not with the teachings.
- After hearing the business is not happy, after contemplating themselves and abandoned arrogance, then the new happy birth, this is very clear in the Gotamaka.
So the Pāli, saying "not happy" is to say that the moment the business is finished, Latin and Chinese said "happy" may be "said to the time after the review of these 500 bhikkhus "
Again, the above verse shows:
- This is the first time that they have come and heard the Buddha.
- The main basis in this Sutra is to say THUANG, human beings are thought differentiated dominant, from which arise, friendly, love. The saintly school of thought but his "knowledge" does not have the distinction of mind (maññati), the knowledge of the Holy Ghost is completely unthinkable (na maññāti).
- Because of the arrogant mind of the 500 bhikkhus, but where arrogance arises from? From the interdependence of the Vedas.
At the time of the Buddha, the Tripitaka Tripitaka was considered sacred, the one who made the Tripitaka visually perceive as a pietita, attained the wisdom of the Brahmanical system and would know everything. It is because of the knowledge of the Tripitaka Veda that 500 monks arisen arrogant, so the Buddha preached this business to eliminate the pride of "pride in knowledge" of the 500 Bhiksus.
*
Please return to the Sutra. The basis of the treatise, the resolution explains that these 500 monks were formerly the Brahman of Licchavī.
Licchavī county:
Licchavī was a mighty tribe in India at the time of the Buddha, the Licchavi of the Khattiya lineage because they had requested the share of the Buddha's relics. [20]
Licchavī is a member of the Federation of Vajjī, the capital of Vesali. The Commonwealth of Vajjī consists of two main members: the Republic of Licchavī and the Videha Republic, with the capital Mitthilā, which has a Vajjī period that also associates several other tribes. [21]
Due to the solidarity that this federation is strong, if a Licchavi person is seriously ill, all others will visit, and the tribe will participate in any festival held in the home of the person belonging to the Licchavi family. Tribe and together welcome other guests to visit their city. [22]
The beautiful Licchavī appearance, they often wore colorful costumes and sat on brightly painted chariots. [23] The Buddha once compared them to the gods in the Thāvatiṃsa , . [24]
These things show that Licchavis are prosperous, but they are not living in luxury and lazy. Conversely, the Licchavis are known [25] as those who sleep on straw, work diligently , hard-working and enthusiastic in their work. [26]
The Licchavis often followed the seven apostles' aparihānīya dhammā which the Buddha preached to them while he was staying at the Sārandada cetiya.
The Licchavī boys are very good at archery as it is depicted. [27] Many of the boys roamed the dogs in Mahāvana with arrows and arrows in their hands. They are the soldiers are very good "sports" but we found that one of the heads of the tribes is Mahānāma [28] complained to the Buddha: "The children Licchavis are those who enjoy anger, crude Holes and greed. Gifts sent by people in the tribe such as candy, apples, pastries, jam ... were robbed and eaten. They hit the women's back in the tribe. " The wife of adultery is considered as one of the most serious sins of the Licchavi and even the Tribal Council has to agree with the husband's request for murdering her betrayed wife. [29]
According to the Buddhist scriptures, the Licchavis are the devout Buddhas of the Buddha and the most revered Buddha. [30] Even when the rude young men said that, when they were hunting with dogs, they saw the Buddha sitting under the tree, and they went down to the hall, sat down and waited around. Hear him preach. [30]
There are many temples in Vesali, some of which are known as Cāpāla, Sattambaka, Bahuputta, Gotama, Sārandada and Udena . [32]
Buddhaghosa says [33] the temple (cetiya), the majority church Yakshis (yakkha), but later when the Licchvi Buddha international level, some of the temple has become the abode of monks .
However, the Buddhist scriptures also noted that "Vesali is also a very active site of the Nigantha Nātaputta, the predecessor of Jains . "
The Buddha visited Vesāli at least three times. [34] When Vesali came to the Buddha, he lived in the Kūṭāgārasālā (Māyāvana), where many of the Licchavi came to see the Buddha. They sometimes break the silence and force the bhikkhu to stay and go to the nearby Goslaki forest to be quiet. [35]
But not all Licchavi follow the Buddha's Dhamma, when Sacccaka nigaṇṭha came to see the Buddha in the Mahāvana, there were 500 Licchavi accompanying them, who did not completely see the Buddha as the master, only to see him. Is a respectable person [36]
Some famous Licchavis that once visited the Buddha and consultation as Mahānāma, Shogun Siha, Bhaddiya, Shogun Salha, United Prince Abhaya, Panditakumara, Nandaka, Mahali and head fake Ugga .
Some of the Licchavis joined the sangha, such as the famous Ambapāli , Jentī , Sihā, and Vāsiṭṭhī (women), while the bhikkhu were Añjanavaniya , Vajjiputta and Sambhūta . [37]
In their political relations with their neighbors, the Licchavis seem to be close to King Bimbisara , the leader of Magadha , with Pasenadi , king of Kosala . [38] and Malla, though the story of Bandhula shows a contradiction between the two.
After King Bimbisāra died, King Ajātasattu sought to assimilate Licchavī to expand Magadha.
The king was somewhat influenced by the horror of his older brother, the son of Prince Abhaya , who carried the blood of the Licchavis.
Vassakara came to the Buddha to inquire about his chance of success, the Buddha foretold [39] that when the Licchavis were united, they would fight against any enemy. Then King Ajātasattu decided to divide their internal affairs and succeeded with the help of Vassakāra . [40]
The queen of Bāraṇasī produced a piece of meat, in order to avoid being disgraced, the Queen put the meat into a casket and dropped it into the Ganges.
A celestial person wrote the king's name on the casket, the casket drifted down the river, accidentally a Taoist man took a bath, found the king's name on the casket, brought him home I, open the box to see the meat was found to form two comedians: a boy and a girl. When the date is full, the meat becomes two children, the two children's Daughters with milk, their stomach is clear, whatever goes into the stomach of the two babies are seen, as if they were not. Have abdominal skin (nicchavi). Some materials say that "the skin is so thin ( līnachavī ) that the stomach and anything in it are visible." That's why these kids are called Licchavī, when they grow up they are nurtured by the nearby villagers.
These two children are very aggressive , so the children of the same age often shunned them ( vajjitabbā ) due to their tendency to cause wood.
When they are 16 years old, the villagers have asked the king for them to marry simultaneously please the king granted land to them, that they live separately because of the violence of them, so the land is called which served (slain tear away). This land, adjacent people do not go there, they are not allowed to leave that place.
They have 32 children after 16 twins and the land has grown up, rich. So called Visala or Vesali (Quang Nghiem).
End the Licchavī award
*
In the basics of the method is the sentence " Sabbadhammamūla pariyāya: France basics all France."
Dhamma : (dhamma) indicates only what has its own characteristics, whether it is a cell. A dust, leaf, grass to the stars or the universe ... all called dhamma. There are two kinds of dharma: "sabhāvadhamma" and "paññattidhamma". Although these two dharmas have their own character, here, the dhammas indicate empiricism, not referring to the prescribed dharmas, for this kind of dharma is created by craving and wrong view, Fall, peanut, net ...
The Buddhist term also means "practice".
Ṭīkā has a great prize: "The Dharma here is only for kāyadiṭṭhi, all sabbadhamma is to raise all things related to the body.
Mūla : is the root, pariyāya is the class, here pariyāya means the cause or the teaching.
Thus, sabbadhammamūlapariyāya is the teaching of the root of related dharmas, or of the knowledge of the thought (sañjānāti) of arising, māna, wrong view (dāiyā), and kāyadiṭṭhi From these three.
In the Basics of the Dharma, the Buddha mentions the perceptions of the four types of human beings: mortal, saintly, St.
When it comes to the understanding of mortals, the Buddha uses the word triathletes .
When it comes to the understanding of the two sages, Buddha used the word win tri (abhijanati - higher knowledge).
When it comes to the knowledge of the Tathagata , He uses the willow sense (pariññā-complete knowledge) .
The Buddha raised four different ways of perception, such as the level of practice and spiritual evolution.
Ordinary people have misconceptions about the essence of the nature of the French, so the Buddha used the word tri , while the saint saw the legal truth, he used the word tri .
Some ordinary people have the grace to meet the saint, hear the saint teach the Dharma, learn the dharma, but can not enter the dharma, called vijānāti. The perception of the dharma of this personality is higher than the personality of the human mind.
The perception of the level of the sublime, Arhat, the Buddha is generally called triumvirate, that is, "the knowledge of dharmas," but also according to the intellectual power that triumphs. as follows:
- The perception of the Holy of Holies, called triumph .
- The perception of the Holy Infinite , called wisdom insight (pajanati).
The Buddha's call to the three understandings of the saint is triumph, because this is the minimum knowledge required to be called the saint.
For example, at least one million is called millionaire, while the billionaire must have thousand million or more, he called the billionaire also called millionai is not wrong.
* * *
Literature:
"O bhikkhus, there are ordinary people, no saints, do not understand the sutra, do not practice the holy. Do not see the steppe, do not understand the legal step, not practice the legal feet .
The Buddha has mentioned three types of people: the less ordinary, the ariya, the sappurisa.
" The average man (assutavā puthujjano)"
Asutavā is called an ordinary human being, which is an allusion to the non-learned nature of the saint, whether it is the Brahma, the god .... This person is indifferent. In learning, or having heard, there is learning but distraction in analyzing the dhammas (khandha), the origins (āyatana), the world (dhātu), the (sacca), dependent origination (paṭicca samuppada) , The need ....
The above method is to lead the cause of the sacred achievements, so called dharma. On the other hand, called "human personality" for not achieved the dharma inside.
These less ordinary beings tend to be opposed to the saint, as Queen Magandiyā hired vicious gangs to curse the Blessed One, Ciñca, the pagan group ... even Devadatta Bhikkhu Kokālika is also in this group.
There are ordinary people who are learning the dharma, but have not achieved the highest personal dharma in the mind, this human class is not against the level of knowledge, such as King Pasenadi, Queen Mallikā ...
In other words, ordinary beings are beings that do not destroy the forms and complex states of kāyadiṭṭhi, who are also subject to five sensual pleasures (colors, bind.
Another meaning of puthujjana is " lowly man, living under an inferiority theory and often having knowledge (ñāadassana) in opposition to the wisdom of the saint."
There is no ariyāna adassāvī, there is no visible step (sappurisānaṃ adassāvī).
The Noble One: allusions to the Complete Buddha, the Noble One and the Noble Truth.
Graceful person: referring to the Indomitable and the Sacred Text.
It is also possible to understand the "saintly and the deity" for the three ranks, but when it comes to the saint it is said of the "peace and tranquility" of these ranks. To say the real person is to speak of the meaning of "bright through the office, through his superior virtues".
He does not see the level of the two types: not seen with the naked eye and not with the mind. Here, alludes to not seeing the saintly mind.
He sees the saint with the naked eye or the celestial eye, only see his appearance, but can not understand his interior.
Only when one sees the three generals of impermanence, suffering, selflessness and attainment of dharmas, becomes a saint. Then, is called "see the saint, understand the saint".
There is a question: Is the Noble One different?
A saint is the one who has realized the Nibbana, has caused the mental defilements and the saint to be the "light" of the world.
This is the similarity between the saint and the deity.
Yo ca pubbe pamajjitvā
Pacchā so nappamajjati.
So imaṃ lokaṃ pabhāseti
Abbhā mutto'va candimā.
Pacchā so nappamajjati.
So imaṃ lokaṃ pabhāseti
Abbhā mutto'va candimā.
Who live before the lung
After the life without the
sunlight Bright this life
like the moon escape the cloud cover. [42]
After the life without the
sunlight Bright this life
like the moon escape the cloud cover. [42]
And:
Yassa pāpaṃ kataṃ kammaṃ
Kusalena pithīyati
So imaṃ lokaṃ pabhāseti
Abbhā mutto'va candimā.
Kusalena pithīyati
So imaṃ lokaṃ pabhāseti
Abbhā mutto'va candimā.
Who uses the good deeds
to blur the evil karma
of this glorious life
like the moon that shrouds the cloud [43] .
to blur the evil karma
of this glorious life
like the moon that shrouds the cloud [43] .
And the feet still have the "bright light" through the office, but may not have Nip-table, close to afflictions.
This is the difference between the steppe and the saint.
"O bhikkhus, what is the truth? Here, the bhikkhus have people according to right views, according to right thinking .... by right concentration. O bhikkhus, this is called the human foot.
And this bhikkhu, what is the good person than the true person? Here, the bhikkhus, according to right understanding, according to right thinking, righteous thoughts, right mindfulness, liberation . O bhikkhus, this is a better step than the foot. " [44]
Righteousness, main liberation is new to the Nibbana who has attained.
Not through the law of the gods (ariyadhamassa akovido).
It is not proficient in the dhammas such as aggregates, origin, gender, solipsism, satipatthana, right ....
Do not practice the holy (ariyadhamma avinīto).
The term avinīta means not educated, untrained, untrained.
Calling the practice (or training) in the dharma is to enclose the Law of the saint.
There are two types of sutras: saṃvara vinaya and pahāna vinaya. [45]
What is the end of the law?
Saṃvara is literally : closed, stopped. That is to close the unwritten line that does not penetrate into the mind, or the unwholesome currents in the mind are blocked, not to develop them.
The saṃvara meaning meaning: control, control.
There are five types of laws that govern or regulate:
- Dominate by the world (sīlasaṃvara).
- Dominate by satysight (satisaṃvara).
- Dominate with patience (khantisaṃvara).
- Tame by the effort (viriyasaṃvara).
- Dominate by the mind (ñāṃasaṃvara).
- Dominate by satysight (satisaṃvara).
- Dominate with patience (khantisaṃvara).
- Tame by the effort (viriyasaṃvara).
- Dominate by the mind (ñāṃasaṃvara).
1- Dominate by gender.
Being control of the body, speech not to fall into evil, pāṭimokkha (precepts) means to escape completely, ie, the body, speech is no longer evil bad to follow, isolate evil completely bad.
Pāṭimokkha can be summed up in the verse:
"Sabbapāpassa akaranaṃ - Do not do evil . [46]
2- Tame by sati.
Mind control, control of the mind by clear recognition, does not allow the mind to be attracted to the gravity of craving or anger when the eyes, ears, nose, tongue, body and mind contact with the bare scene: Thinh, incense, taste, exposure. France.
Again, control by thought is mindfulness of mindfulness before or during action, speech. No distractions in keeping the mind at all times. Can understand the concept of the end of speech:
3- Tame with patience.
To endure in difficult conditions such as: insults, disgusting scenes, hunger or .... or what makes the body, mind instability, not peace ....
4- Tame by effort.
Trying to give up unwholesome thoughts that have not been born, ie without thinking of any bad things at all, does not think of enjoying the five sensual pleasures. Attempt to destroy the unwholesome thoughts that are arising in the mind, not allowing them to develop.
These are two of the four main measures (sammappadhāna):
Try to make evil, unwholesome Dharma is not born does not arise.
- Try to make evil, unwholesome beings are being destroyed.
- Try to make evil, unwholesome beings are being destroyed.
5- Tame with wisdom.
When using the four items: food, clothing, dressing, medication with the right deliberation is: use these items for the purpose? (See 16 visualizations on 4 items). Through such contemplation, the stream of non-sexual desire to wash away.
The anuvipassanā of dharmas concerning dharmas both inside and outside the body is also included in this type of control.
What is the law of renunciation (pahāna vinaya)?
There are five kinds of renunciation:
- Give up temporarily (tadaṅgappahā).
- Abandoned by domination (vikhambhanappahana).
- Abandoned by the deduction (samucchedapahā).
- Abandonment through contempt (paṭipassadhipphaana).
Freedom from renunciation (nissaraṇappahāna).
- Abandoned by domination (vikhambhanappahana).
- Abandoned by the deduction (samucchedapahā).
- Abandonment through contempt (paṭipassadhipphaana).
Freedom from renunciation (nissaraṇappahāna).
1- What is "temporary"?
The word tadaṅga = ta + aṅga means "that part". There are two forms of temporary surrender: good deeds arise temporarily negative law is absent, but when the law is absent, the law of immorality is present. Buddha taught: "brethren, the legal category was immoral with people of good shops, very far, very far from each other" [48] . This is the weakest form of renunciation, the weakest because there is no place to stay, no strength to support, such as the baby standing up, just stood up fell. So the Buddha taught:
"Abhithāretha kalyāne Pāpā
cittaṃ nivāraye
Dandhaṃ hi karoto puññaṃ
Pāpasmiṃ ramati mano"
cittaṃ nivāraye
Dandhaṃ hi karoto puññaṃ
Pāpasmiṃ ramati mano"
"Do good
deeds Good deed evil.
If slow working good
Italian enjoy evil. " [49]
deeds Good deed evil.
If slow working good
Italian enjoy evil. " [49]
This kind of renunciation can also be called "renunciation by substitution," ie, use a law contrary to akusala dhamma, such as using the opposite of greed, use the opposite yard opposite the yard ... Like light shining away the darkness. Therefore, the practitioner temporarily abandoned his body by the analysis of rupa and nama, while analyzing the causal identity, then the body is momentarily pushed back, but through the period of identity, Reboot but confused meditator So do not recognize the self as shown, as when thinking: "I am the one who has the insight", "I have practice", "I am the preceptor "Similarly, inhumanity is abandoned when one understands the causal factors, the illusions of" ta "," our "are abandoned by the wisdom of the five aggregates.
2- What is relinquishment?
It means renunciation after experiencing meditation. For example, to give up the five hindrances when attaining the meditation, renunciation of vitakka (vicarra) when attaining the second jhāna, renunciation of piti (meditation), renunciation of kamma (somanassa) This type of renunciation is sustained longer than the above, the defilements that have no chance of arising in the mind of meditators at the beginning of meditation.
But when the mind lets go of defilement, the defilement will restore its potential, and the meditator who attains Zen when meditating if it is easy, these defilements also have the opportunity to arise, as in the case of Bo Slap Lohaṃsaka eight-stage meditation with the media, still falling in love with her Empress.
They like the "relinquishment of this" as stone grass, when grass rocks can not grow up, but when the stone is no longer grass is born as usual.
3- What is the abandonment due to the deduction?
That is, by virtue of the power of the path of holiness, any defilement that is eliminated by the power of the Noble Path can not arise anymore, such as the breaking of the Tālā tree is no longer able to arise in the future.
This kind of renunciation transforms a mortal into a saint through the development of the supramundane attainment. The Prejudice has ceased. The wrong view and doubt, wrong view and doubt arise in the mind of the Holy Prophet of whatever form, in any case.
Most of the hybrids cut out most of the desire and the courts, so they are only born again in the realm again, unlike the Probability that can be reborn seven times.
The Unbridled Path ended its course and craving, even though it did not attain Pure Meditation, but when the same fate was reborn, it was reborn in Brahma. This is because the power has been absolutely ridiculous.
The A la Han religion excludes all craving and all kinds of afflictions left over from the Arahats. This one is no longer birth and death again.
4- renunciation through contempt.
That is, the purification of defilements in the four stages of Supramundane consciousness. The mind is the center of mind except mental defilement, but not completely defile the mind, supernatural Supremacy is the mind completely cool the negativity caused by the mind. For example, if there is a burning fire, a person extinguishes the fire, the fire goes out but the smoke and the heat is still there, he or she carries two or three more buckets of water to the fire, which causes the fire to cool completely. cold. Also, the mind, such as a bucket of water, turns off the flame, two or three buckets of water, such as the Supramundane Mind. Due to the power to completely calm the defilements of the mind destroying the mind, so the supremacy of the so-called "contempt for the exclusion."
5- What is the renunciation of liberation?
Mean liberation of suffering, here refers to Níp-Ban, abandoned the complete precautionary.
This renunciation has two ways: negativity Níp-Ban (kilesanibbāna) is the A la Han except for all defilements but the five aggregates, called Nip-Ban Nip-Ban. When the arahant is passed away, the Five Aggregates of Nibbana (khandhanibbāna) are called Nibbana Yoga.
The renunciation of liberation here refers to the Nibbana yoga surplus, because the Arahant has but eliminated all afflictions, but the five aggregates still have to receive the evil fruits created in the past. This karma is no longer capable of leading rebirth, but it can be used in the five aggregates to yield fruit, such as the kind of beam that can not grow roots in the soil, but clinging to the trunk for fruit.
Also from these two Nippon states let us understand the meaning of the Nibbana as "What perishes without being born again in any form, at any moment." Saccanirodha in the Zhuan Falun is alluded to Nibbana.
The main business presents all 24 issues, can be divided as follows:
- The four matters of rupa (rupapadma) are: earth, water, fire, wind.
- The eight issues belong to the sentient beings are: beings, gods, birth, Brahma, natural sound, natural tranquility, natural fruit, false god. Is the legal (paññattidhamma).
- The twelve issues of the formless or nāmadhamma are: four meditations of non-material, knowledge, office, office, knowledge, difference, homogeneity, all and Nibbana.
In other words, the Buddha preached sequentially in terms of the sense-consciousness (sañjāāāti) through materiality, through matter and nama, through nāma. That is to say, the first four are imaginary phenomena, the next eight are imaginary with respect to rupa and the last is the imagination of nama.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.
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