CHAPTER III

WHAT IS THE BACKGROUND?

The Sutra is a collection of all the sutras that were taught by the Buddha at different times. (A few of the sutras are spoken by some of the finest Buddha disciples, such as Venerable Sriputta, Mahā Moggallāna, Ānanda, etc.), as well as narratives are included in the books of the Sutra. The sermon of the Buddha compiled together in the Sutras is preached to suit different situations, for persons with completely different motives. Although the Dharma is almost meant for the benefit of bhikkhus, and involves practicing purity of life and with explanations of the Dhamma, there are many other dharmas related to progress. The substance and spirit of the layman.

Tibetans bring the meaning of the Buddha's Dhamma, express it clearly, protect and guard it against misrepresentation and misunderstanding. Just as the thread serves as the red thread that guides the bricklayer in their work, just as the rope surrounding the flower blooms from falling or from scattering, as well as to the method of the Sutra. The meaning of the Buddha's teachings can be clear, firmly grasped, understood correctly, and the guarantee of perfection from misunderstanding. 
The Tipitaka is divided into five distinct collections known as the Nikāya. It is the School of the Ministry, the Chinese Economy, the equivalent of the Sutra, the Sutra and the Sutra. 
(A) Obedience and the Dhamma Practice of the Buddha.

The sutras are found not only on the basis of dharma, but also on the practical advice that the Dharma is meaningful and applicable in everyday life. All the things that keep and practice the practical steps of the Buddha's Noble Eightfold Paths lead to the purification of the mind at three levels:

World - Ethics clean thanks to Chief Justice,
Dinh - Tam purification thanks to (Samantha)
Tue - Tue Tue bright thanks Meditation (Vipassana)

First, a person must have the right determination to take refuge in the Buddha, to follow his teachings, and to be instructed by the monks. The first disciples claimed to be loyal to the Buddha and voluntarily followed his teachings as two traders, Tapussa and Bhallika. They were trading with their disciples in the five hundred vehicles when they saw the Buddha in the shrine of the Bodhi tree after his Enlightenment. These two traders offer him honey. Accepting the things they offered and so fasting that he had set himself for seven weeks, the Buddha accepted them as his disciples by telling them to read him:

"Please take refuge in the Buddha" 
"I take refuge in the Fa."

This reading becomes the formula of proclaiming faith in the Buddha and his teachings. Later, when the Sanghan was established, this formula was added to the third sentence:

"I want to take refuge Sang." 
(B) On the main road to give.

As a practical step that is immediately and effectively utilized by people of all walks of life, the Buddha preaches the teachings of alms, consecrates food, explains its virtues, and The real thing is done, properly done right virtue and correct attitude of the mind so that the food that will be offered will increase the soul.

The driving force in the act of giving is the intention, the will. Giving is a good deed that arises only with intention. No intention to give out no action for. There are three types of offerings in food offerings:

(I) The mindset begins with the thought 'I will offer' and persists throughout the preparation of the offering -  Pubba Cetanā , the intention before action.

(Ii) The idea of ​​arising and the moment of giving it to the  recipient. - Muñca Cetanā - intention  in action

(Iii) The idea of loving and rejoicing arises at the moment of recollection, recalling the act of giving or giving - Apara Cetanā -  intention  after action.

Although offerings to the Buddha to the world or to a small sample of his relics after Nirvana, His will, strength and purity, then decide the nature of the results. .

Also explained in the sutras, the wrong attitude of the mind with that attitude no act of generosity is done.

Managers should avoid despising others who may not have similar offerings; Also, do not be proud of your gear. Contaminated by these unworthy thoughts, his intentions are low.

When action is motivated by the effective expectation of the benefits of prosperity and dignity, or the rebirth of higher lives, the intention is accompanied by two.

Only when the good deed of merit is accomplished by the renunciation of mind, motivated by the pure intention, only the desire for attaining Nirvana in all suffering is ended, the intention of the action is high .

The examples are numerous in the texts related to generosity and the way offerings.

(C) Pure virtue through virtue  (sīla)

Yes, the world is the most basic aspect of Buddhism. It includes practicing Right Speech, Right Action and Right Livelihood to purify the defilements in action, speech and thought. Together with the Three Refuges (as described above), lay Buddhists keep the Five Precepts by reading the oath:

I would like to keep learning is to stay away from the killing
I want to keep learning is to avoid theft.
I please keep the lesson is to avoid adultery
I would like to keep learning is to avoid the lie.
I would like to obey the lesson is to avoid drinking and drunk.

Adding to the negative aspect of the formula is the emphasis on abstinence, which is also positive in gender. For example, we find in many suttas

This sentence: 'He keeps not killing, slams the knife and the sword and sits on the side, full of compassion and love for the benefit and happiness of all beings. Each gender in this formula has two aspects.

Thanks to the individual and the progressive stage of one, other things of the world, namely the Eight Precepts, the Ten Precepts, etc. can be obeyed. For bishops in the Church, more and more advanced disciplines are set in place. The Five Precepts have always been praised by the lay followers who occasionally raise their own precepts with the Eight Precepts and the Ten Precepts. For those who have begun to lead the life of the path, the Ten Commandments are the initial devices essential for progress.

The perfect purity of mind as the basis for the next stage of progress, that is, dhyana - purifies the mind by meditation.

(D) Practical Methods for Developing the Mind for Development ,  Samādhi

The training of the mind in order to sublimate the spirit consists of two steps. The first step is to purge the mind from all defilements and gonorrhea or to allow the mind to focus on one point. Steadfast effort (Right Effort) must be done to narrow the thoughts in the heart of oscillation, flutter. Then attentive (Right Mindfulness or Right Mindfulness) must be placed on the chosen meditation subject until righteousness (Right Mindfulness). In such a state, the mind escapes the five hindrances, in purity, purity, power and clarity. It is then that it is ready to move on to the second step by which the Path and the Fruit can attain to overcome suffering. six.

Tibetan Buddhist techniques of meditation lead to one-pointedness. In many of these suttas the discourses of meditation are explained in detail by the Buddha, which are then individually adapted to the situation and the purpose by which they are introduced. The Buddha knows the difference in personality and mental nature of each individual, the different motives and propensities of those who come to him for guidance. Accordingly, he introduced different methods for each other to fit the personality and individual needs of each individual.

The practice of meditation resulting in the ultimate result in the One Mind is  Samādhi Bhavanā . Those who like to develop meditation must obey the precepts, receive the sense of purity, tranquility, self-control, and must agree. After meeting these four conditions, he chooses a suitable place for meditation, a place of tranquility. Then he sat cross-legged, keeping the body straight and mind aware; He should begin to purify the mind from the five hindrances; that is, greed, anger, sleepiness, anxiety and anxiety, and doubt, by choosing the proper meditation method for him and for him. Fervent mind. For example, with the method of breathing, he keeps contemplating his breathing and arrives until his heart fits snugly at the tip of his nose safely.

When he realizes that the five hindrances have been eliminated, he becomes happy, satisfied, calm and happy. This is the beginning of concentration, will develop more until reaching the Mind.

Thus the mind is concentrated when it is conscious of one object, and only one of nature is beneficial and good. This is achieved by meditating on one of the items presented by the Buddha for that purpose.

(E) Practical methods for developing the insight knowledge (paññā)

The title and meditation methods taught in these Tibetan suttas are designed to attain dharma as well as the  development of Vipassananda  as the direct way to Nirvana.

As the second step in the development of meditation, after concentration, when the mind becomes clear, strong and calm, the meditator directs directly to insight meditation. With this insight knowledge he analyzes the three characteristics of the phenomenal world, which is impermanent  (anicca),  suffering  (dukkha)  and not-self  (soul).

As he advances in this practice, he becomes more and more calm and calm, and he is directly  mindful of the Avesta of Avatamsaka (Āsavakkhaya Ðñna).  At that time he really understood suffering, human birth, suffering and the path leading to the end of suffering. He also fully understands the gamblers either as they really are, human beings smuggled or, smuggled or the path leading to the smuggler or killer.

With this knowledge of smuggling, he becomes liberated. Wisdom freed arises in him. He knows that there is no more rebirth, he has lived the good life, he has accomplished the things that need to be done for enlightenment, there is nothing more he can do for such enlightenment.

The Buddha taught one thing only - to destroy suffering and liberate oneself from life. The title is intended to be achieved by the practice of meditation (Dhamma or Wisdom) as set forth in many suttas.

-ooOoo-

CHAPTER IV

GENERATION

BUDDHIST SCHOOL
The Collection of Long Stories by Buddha Theory

This collection in the Sutra, named the Sutra of the Sutra, is composed of the thirty-four long suttas given by the Buddha, divided into three parts: (a) Sīlakkhandha Vagga; (B) Mahā Vagga, Great Product; And (c) Pāthika Vagga, which begins with the texts of Pāthika, the hermit of the pagan hermit.

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(A) Product  (Sīlakkhandha Vagga Pāli)

This product contains thirteen suttas of all kinds, which are: Subhuman, the basic world can apply to all; The Middle Way and the Underworld are practiced by the majority of Sa-pro and Brahman. It also discusses the prevailing views of the time, as well as the brahmanical and caste attitudes and levels, and various practices such as excessive astral means.

(1)  Brahmajāla Sutta

Discussions between Suppiya, hermit pagan, and his pupil Brahmadatta, which, mentor slandering Buddha, Dharma and Sangha gave made all of this renowned listed first in the Ministry  (Nikaya)  this .

In connection with the plagiarism of the Buddha, the Dharma and the Sangha, the Buddha ordered his disciples not to regret, not offend, nor anger, because it only harmed their spirit. For the praise of the Buddha, the Dharma and the Sangha, the Buddha advised his disciples not to be pleased, happy or excited because it would interfere with their progress on the path.

The Buddha says that any person who praises the Buddha can not in any way fully appreciate the incomparable qualities of the Buddha, namely  samadhi  and  pañña. People can only touch "the problem is small, trivial, pure sex." The Buddha explains the three types of precepts and says that there are many deeper, more subtle, subtle and only understandable manners. Anyone who wants to properly praise the true qualities of the Buddha should do so in the terminology of these dharmas.

Then the Buddha continued to explain many different views. There are dangers and Brahmins speculating about the past, inheriting and confirming their wrong view in eighteen different ways, namely,

(I) The four types of prejudice ,  Sassata Diṭṭhi

(Ii) The four types of duality in ordinary and indolent ,  Ekacca Sassata Diṭṭhi

(Iii) Four Thoughts on the World of Limited or Infinite,  Antānanta Diṭṭhi,

( Iv ) The four obscures of ambiguity ,  Amarāvikkhepa Vāda

(V) Two kinds of theories of ignorance ,  AdhiccasamuppannaVada

There are many subjects, brahmanas, future speculations, inheritance and affirmation of their wrong view in forty-four ways, that is,

(I) Sixteen types of wrong view of life after death,  Uddhamaghātanika Saññī.Vāda

(Ii) Eight types of non- existence of thought after death,  Uddhamāghatanika Asaññī Vāda

(Iii) Eight kinds of anthropomorphic life Phi Phi after death,  Uddhamāghātanuka Nevasaññā Nāsaññī Vāda

( Iv ) Seven Kinds of Tactics ,  Uccheda Vāda

(V) The Year of Nibbana Tranquility as can be realized in this life,  Diṭṭhadhamma Nibbāna Vāda.

The Buddha said that the sa mans and brahmins speculate about the present or the future, or both present and future, they did so fall into the sixty two ways or one in sixty Two ways.

The Buddha further states that he knows all these kinds of wrong viewpoints, also knows where and what the next life will be, and those who hold these wrong views will be reborn.

The Buddha closely analyzes the wrong views that have been affirmed in these sixty-two wrong viewpoints and points out that these wrong views arise from the feeling arising as a result of frequent contact through the six senses. Whoever holds whatever in these wrong views, sensations in them arise into craving; Craving arises into clinging; Attachment comes into existence; The process of causation arising from karma in existence arises into rebirth; And rebirth arises into old age, death, sorrow, goodness, suffering, brain and despair.

But those who know anything as they really are, the roots of the six senses, their cessation, the sweetness and the harm and the way out of them, he realizes the dhamma, not only just world  (Sila),  but also the  (samādhi)  and liberation  (vimutti),  wisdom  (Panna),  rise above all of this false kind.

All Grasshoppers and Brahmins who hold the sixty-two types of wrong view are caught in the net of the sutta like all the fish in the lake that are gathered in a net made by skillful fishermen or by his pupils fling.

(2)  Sāmannaphala Sutta

On a full moon night while the Buddha dwells in the mango forest of Jīvaka at Rājagaha the discourse on the results of the life of the subject, experienced himself in this life, was taught to King Ajātasattu at his request. The Buddha explained to him the benefits of the dalmatian life by giving him the example of the servant of the landlord or landowner cultivated on the land of the king himself became avowed, the King himself Show respect and dedicate four items to that person, at the same time protect and ensure the safety of that person.

The Buddha explains more about the higher and better benefits of a dāna by listing how (i) how his master after listening to the Buddha's teachings, renouncing his family life and becoming The city of swearing by pure faith; (Ii) how did he become strong in the three realms of the world: primary, middle and great; (Iii) how does one get the good sense of the jinn so good that it is not controlled; (Iv) how he / she attains mindfulness of consciousness that is clear and well-informed; (V) how, through the extermination of the five hindrances, he attains the Four Noble Truths - Most Meditation, Second Meditation, Three Meditations and Four Meditations - as the higher benefits of the previously mentioned, How can he be equipped with eight higher insight, that is, Insight, Consciousness, Spirit, Ego, Consciousness, Tung Thong, Tin Thong, Consciousness.

So when liberating wisdom arises in him, he knows that he has lived pure life. There are no benefits of samatha, the experience itself is more satisfying and beautiful.

(3)  Ambaṭṭha ​​Sutta

Ambaṭṭha, a young disciple of the Pokkharasāti, a brahmin learner, was sent by the master to investigate whether Gotama was the true Buddha, having thirty-two good generals of the Brahmin class. . This youthful attitude, prided by the brahmins of the youth that the Buddha reduces the arrogance of the youth by proving that the Khattiya line is actually higher than the Brahman line .. Germany The Buddha explains that the noble character of man does not come from the arising lineage, but comes from the perfection of the three worlds, the attainment of the five stages and the accomplishment of the eight types of virtue.

(4)  Soṇadanda Sutta

This sutra teaches the Brahmin Soṇadanda who approached the Buddha while he was staying near Gaggarā Lake in Campā in Aṇga. The Buddha asked him what virtue he should be to be recognized as Brahman. When asked by the Buddha, he said that virtue and knowledge are the minimum qualities, no two qualities that no one can be considered brahmanas. In response to his request, the Buddha explained the meaning of the term moral and knowledge. These meanings claim to ignore a little about them, namely, the three categories of the world, the attainment of the four stages of meditation, and the attainment of the eight types of wisdom.

(5)  Kūṭadanta Sutta

On the night of the High Priestly ceremony, Brahmin Kūddanda came to the Buddha to consult on how to best preside over the sacrifice. For example, the Mahāvijita Siddhartha, who had made a grandiose, Buddha declared the principle agreed upon by the four classes from the provinces, namely, the ruler, the nobleman, the brahmin And the hosts; Eight virtues are in the King who will offer offerings; The four qualities of the Brahmin royal adviser who will preside over the sacrifice and the three attitudes toward sacrifice. When meeting all these conditions, the sacrifice offered by the King was a great success, not the loss of the life of an animal, the people are not so hard, no one was imposed What work, everyone is happy to cooperate in the evening.

Brahmin Kūadāadāna asked the Buddha whether there were sacrificial ceremonies performed with less trouble and less physical effort, but with more beneficial results. The Buddha told the traditional practice of offering four things to monks with high moral conduct. Less trouble and more benefits than offering monastery for the Sangha. It is even better to practice according to order in order to gradually get good results. (I) Refuge in Buddhism and Sangha; (Ii) Feeling of the Five Precepts; (Iii) To renounce the life of the living family, to become virtuous, to attain meditation, and to be equipped with eight kinds of virtue resulting in the realization of the culpability of the ginseng or the victor over all. Other sacrifices

(6) The  Mahāla Sutta (Mahāli Sutta)

Mahāli Oṭṭhaddha, the ruler of Licchavī, once came to the Buddha and told him about what Prince Sunakkhatta Licchavi had told him. Sunakkhatta was a disciple of the Buddha for three years after he renounced this teaching. He told Mahāli how he achieved the Divine Eye through which he saw the miracles of the beautiful and favored forms of heaven. Mahāli wants to know from the Buddha whether Sunakkhatta can not hear the sound of the heavens because they do not exist, or whether he can not hear them even though they exist.

Buddha explained that there are sounds in the world, but Sunakkhatta does not listen to them because he develops the devotees only to attain Divine Vision, not Divine Wisdom.

The Buddha further explained that their disciples did not purposely attain such divine powers, but aimed at realizing the dhamma and superior to these kinds of minds. Such dharmas are the accomplishments of the Four Noble Truths - the states of the Most Holy One, the One, the Unity, and the state of mind and insight of the Divine Being. .

The way these can be realized is the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

(7)  Jāliya Sutta (Jāliya Sutta)

Once upon a time the Buddha was at Ghositā Monastery near Kosambi, the two pagan refugees Muṇḍiya and Jāliya approached the Buddha and asked whether the soul is the material body, or the material body is the soul, or whether the soul is One and the physical body is another.

The Buddha explains how one who finally can attain liberation no longer cares whether the soul is the physical body, or the material body is the soul or whether the soul is one and the physical body others.

(8)  Mahāsīhanāda Sutta

This article defines what real dairies are, what Brahmin really is. The Buddha dwells in the forest of the Kaṇṇakathala deer in Uruña. Kassapa then came to him and said that he had heard that Gotama craved all the ascetic practices and that Gotama despised the ascetics.

The Buddha replied that they ridiculed him for what was not said by him, what was not true. When the Buddha can see with the destiny of bad fortune as well as the good fortune of those who practice extreme forms of austerity, and of those who practice less formal asceticism, how can he contempt when all systems The system of suffering and suffering.

Kassapa, at the time, maintained the notion that only hermit pagans, practicing the practice of standing or sitting throughout their lives, those who moderate in eating, eating only once in two days, seven days, ten Day and so on. The Buddha explained to them the futility of extreme asceticism and taught that only when a hermit practices and becomes fulfilled in precepts and wisdom; Cultivate the mind from the heart, and stay in the mind of liberation, and liberation knowledge that he deserves to be called saun and Brahmin. At that time the Buddha fully explained about gender, concentration and wisdom, finally Kassapa decided to join the Sangha of the Buddha.

(9)  Poṭṭhapāda Sutta (Poṭṭhapāda Sutta)

Once upon a time the Buddha was at the Anāthapiṇḍika monastery in Jeta Forest at Sāvatthi. He visited the Ekasālaka Hall where various views were discussed. At that time Poṭṭhapāda the hermit hermit asked him about the nature of thought (saññā). Poṭṭhapāda wants to know how to imagine happening. The Buddha told him that it was through reason and condition that he formed consciousness in a being (Adhicitta Sikkhā) and a form of mind that rests on meditation.

Then the Buddha went on to explain these practices which consisted of precepts which developed the concentration that results in the birth and passing away of the successive meditation stage. The yogi advances from one stage to another in a process until he attains the cessation of thought (the cessation of all forms of mind  (Nirodhasamāpatti)) .

(10)  Subha Sutta

This sutra was not taught by the Buddha but by his personal attendant, Venerable Ānanda, at the request of the young Subha. At that time the Buddha passed away. And young Subha wanted to know from the lips of his personal confessor what dharma was praised by the Buddha, and what was the Dharma he encouraged the people to practice.

Ānanda told him that the Buddha constantly praised the three aggregates, that is, the aggregates, the aggregate and the aggregate of Wisdom. The Buddha encourages people to practice these dharma, live in dharma, and firmly establish in dhamma. Ānanda explained that this aggregate of dharma was very detailed to the young Subha, who eventually became a devout disciple.

(11) The  Perseverance (Kevaṭṭa Sutta)

The Buddha dwells in Nāandand in the mango forest of Pāvāriko. A devout devotee approached the Buddha and asked him to tell one of the disciples who performed miracles so that people in Naḷandā would forever worship the Buddha.

The Buddha taught him about the three kinds of miracles he had known and realized with supernatural wisdom. The first was iddhi pāṭihāriya, rejected by the Buddha because it was seen as a black magic called ghost. Gandhārī art. The Buddha also renounced the second kind of divine energy, ādesanā pāṭihāriya because they can be seen as cintāmani charms. He introduces the third type of anusāsanī pāṭihāriya, the divine power of teaching as it pertains to the practice of precepts, precepts and the final knowledge that leads to the eradication of fratality or Āsavakkhaya Ñāaa.

(12)  Lohicca Sutta

The scriptures out three types of teachers should be blamed: (i) You are unfinished in noble practice and teach them that they do not obey the teacher. (Ii) He is a person who has not fulfilled the noble deeds and teaches them and then practiced as instructed and attained liberation. Teach them but they do not obey you.

You are a worthy person who has become a full member of the Three Noble Truths, Dhamma and Wisdom, and teaches them to be fully accomplished.

(13) The Three  Sutras (Tevijja Sutta)

Two Brahmins Vāsetha and Bhāradvāja came to the Buddha while he traveled around Kosala. They want the Buddha to resolve the debate as the right path that leads directly to the Brahmanical community. Each person only thinks the only way to be his teacher is just the right way.

The Buddha taught that because none of their teachers saw Brahma, they were like a blind man who was holding on to the cross of the front man. Then he showed them the true path to the Brahma, the path of the precepts and the paths, and the development of loving-kindness, compassion, joy and equanimity for all sentient beings.

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(B) Great Product  (Mahā Vagga Pāḷi)

The Ten Sutras in this article have some of the most important texts in the Tipitaka, related to many aspects of history and history as well as various aspects of the doctrine of Buddhism. The most famous sutra is the Mahāparinibbāna Sutta, which deals with the short accounts of the seven past Buddhas and the life of Vipassī. The most important sutras on the doctrine are the Mahānidāna Sutta explaining causal links, and The Mahāsatipaṭṭhàna mentions the Four Conscious Minds and the practical means of the four foundations of mindfulness meditation.

(1) The  Mahāpadāna Sutta

This sutras were taught at Sāvatthi for bhikkhis to spend a day discussing the Buddha's Tug of Wisdom. He talked about the seven past Buddhas, each with the full story of Vipassī, recollecting all the events of the Buddhas, their social class, identity, tribe and longevity, two The great Buddha disciple, your assemblies, your success and liberation from all afflictions.

The Buddha explains that the ability to remember and recall past lives depends on the ability to analyze his own insight as well as the gods that cause them to be known.

(2)  Mahānidāna Sutta

This sutta was taught by the Buddha in the Kammāsadhamma town  for Venerable Ānanda to correct the erroneous  view of the doctrine of  Dependent Origination (Paṭiccasuppāda) , although there are signs and insights that are clear and probable. . The Buddha says that this doctrine is not only profound and profound, but also deeply profound and profound in four points: profound in meaning, deep as a doctrine, deeply pertinent to character In which it is taught, and deeply related to the events under which it was founded.

He then explained thoroughly about the doctrine and said that because of a lack of proper knowledge and a deep sense of doctrine, beings were caught in and unable to escape, the wretchedness of wretchedness and destruction. He concluded that there was no deep understanding of this doctrine, even the mind of those who have attained meditation, will be cloudy with ideas of self  (atta) .

(3)  Mahāparinibbāna Sutta

This sutra describes important events about the Buddha's last days, a detailed chronicle of what he did, what he said and what happened to him throughout the last year. His life. Compiled in the narrative form, the most fundamental and important aspects of the Buddha's teaching are scattered in many suttas. The longest sutra in the Sutra, it is divided into six chapters.

On the night of the final great journey, while  attending Rājagaha , the Buddha preached many famous sutras on the seven factors that failed to turn the King and Prince and the Seven Retreatants of the monks khưu.

He then began his final journey first to the village of Pali where the Buddha taught the virtues of moral and immoral life. Then he went on to  Koṭi where he explained the Four Noble Truths  . Then he went to Nātika village where this famous sermon on the mirror of the Truth was preached.

Then the Buddha went to  Vesali with the congregation  of monks. In  Vesalī,  the Buddha traveled to a small village called Veluva where he was so ill that he could be considered a fate. But the Buddha decided to maintain the course of life and not die without saying to the laypeople and without saying goodbye. When Venerable Ananda Buddha was so worried about the Buddha's illness, the Buddha gave the following insight: Be your own protector, your refuge. Take France as your refuge, not rely on elsewhere. "

It was in  Vesali  that the Buddha decided to die and realize  Parinibbana  within these three months. At the moment of the Buddha's decision, there was a major earthquake. Ānanda, when asked by the Buddha for the reason of the earthquake, asked him to change the decision but not effective at all.

Then the Buddha ordered the Sangha to be summoned and he told them the day he was about to die. He then reviews all of the basic principles of his Dhamma and delights in the delicate, alert, and often guarded minds of each of the servants of their suffering.

Buddha then left and went to Village Bhanda Vesali where he continued to lecture texts to accompany his Sangha Gender  (Sila) , concentration  (samādhi)  and wisdom  (panna).  He continued his journey north, where he preached the sutta of the Four Great Powers,  Mahāpadesa,  in  Bhoga Prefecture.

From there he proceeded to Pāvā and lived in the mango forest of Cunda, the son of the jeweler, who offered food to the Buddha and the Bhikkhunis. After the completion of the offering offered by Cunda, severe illness arises to the Buddha, but he continues the journey until he arrives at Kusinārā here in the Mall of the Mall prince Sal, urging Ānanda to cover the bed sleepy. He sat on the bed with mindfulness and liberation , waiting for the moment of passing away  (parinibbāna) .

Even as he was in bed waiting for his arrival, the Buddha continued to teach, explaining that there were four places of devotion and devotion. Four people deserve to build worship towers, and answer questions from Ānanda about how to deal with women themselves, or what should be done in relation to the relics of the Buddha. His final act of selflessness is to explain the Truth and give directions to Subhadda, the hermit. Infidel.

Then, after making sure that no monk had any doubts in the Buddha, Dharma and Sangha, the Buddha said to him in the last words: "All conditioned things are inherent in nature and are destroyed. You should strive with enough awareness. "

Then when the monks convened, the princes and the people paid homage to him with great reverence , the Buddha dies and realizes  Parinibbana.

(4)  Mahāsudassana Sutta

This sutras were taught by the Buddha while he was in bed waiting for his death in the Mallas Royal Forest. When the great virtue of Ānanda begged him not to enter the small, bare, and meaningless provincial capital, the Buddha taught that Kusinārā is not a small city of no significance.

In ancient times, this place was known as  Kusāvatī,  the capital of the Uranus of the Holy Trinity who had four worlds in the world.

The Buddha describes the splendor and majesty of  Kusavati  during the reign of  Mahāsudassana  . He also describes how the king ruled his realms and ultimately abandoned all attachment and meditation practice, died and attained the peaceful state of Brahma.

The Buddha revealed that at that time he was the king  Mahāsudassana.  He renounced the body (formerly Kusāvatī) six times as the King of Turning Kings. He now renounces his body for the seventh time and is the last. He terminates the Ānanda s remark that all conditioned cosmic things are really impermanent. Birth and death is its inherent nature. Only Nibbana is the absolute cessation of them.

(5) The  Janavasabha Sutta (Janavasabha Sutta)

This sutra is a broader version of another sutras that the Buddha preached on his last journey. Ānanda knows the destiny of the lay people from  Magadha.  The Buddha says that countless people from  Magadha  have come to heaven through faith in the Buddha, Dharma and Sangha. This news was made by Janavasabha, the former king of Bimbisara. The Buddha said that there are often gods in the heavens on the Eightfold Days when the gods and  goddess Sanankumara  teach the dharma about the development of the Divine Force, the Three Opportunities , the Four Mindfulnesses and Seven Weak.

(6)  Mahāgovinda Sutta

In this sutta,  Pañcasikha , a celestial body in the heavens, told the goddesses of Brahma  Sanakumāra to  teach dharma as  Mahāgovinda  pointed out,  Bodhisattva Mahagovinda  went to Brahma. The Buddha said that  Mahagovinda  was none other than himself and explained that the Dharma he taught that time could lead people to the Brahma realms. With his teaching now as the omniscient Buddha, it is possible to attain higher accomplishments such as the Rinpoche, the Mighty One, the Mighty One and the highest attainment of the Arhat.

(7)  Mahāsamaya Sutta

The Buddha dwells in the Forest of the Forest in  Kapilāvatth u with the total Arhat up to five hundred. At the Devas and Brahma from ten thousand worlds came to the Buddha and the Congregation of the Sangha. The Buddha said to them the names of the gods and Brahma as listed in this sutta.

(8)  Sakkapañha Sutta

Once when the Buddha was at the Indasāla Cave   near  Rājagaha, Sakka,  the Uranus, came down to ask him some questions . Uranus wants to know why there is hatred and violence between different sentient beings. The German prince told him that it was because of jealousy and selfishness that caused hatred among sentient beings. He further explains that jealousy and selfishness are liked and disliked, but vice versa, which has their roots in craving. And craving arises from the  (vitakka) world  that is rooted in the illusion of wanting to prolong the cycle of samsara ( papañca-sañña-saṇkha).

Then the Buddha put forth the outline to move away the illusion of extending this round of reincarnation, including the two types of spheres, the horizons that should be pursued and the horizons that should not be pursued.

(9) The Mahasatipatthana Sutta

This sutra is one of the most important sutras of the Buddha. It is absorbed in the point that the only way to purify beings, to overcome the sorrows, the suffering, to reach the path, to realize Nibbana.'This business directly to the bhikkhu in the town. town  Kammasadhamma , defines 'the only way' as four Authorization Mindfulness is made in fourteen ways visualize, nine ways consistent life, sixteen to care, and in ways consistent approach. The Sutra ends with a clear guarantee of the practical result: Arahatship right in this life or the state of the Abyss can be achieved within seven years, seven months, or seven days.

(10) Kinh Pāyāsi

This Sutra recounts how  Kumārakassapa  pointed the straight path to the Pāyāsi Governor of  Seta tỉnha  Province in  Kosala . The Governor of  Pāyāsi  holds wrong view: "There is no other world, no being arises after death, no result of bad or good deeds."  Kumārakassapa Kumari  gives him a straight line, His teachings are by many examples to make him clear. Finally,  Pāyāsi  became full of devotion and took refuge in the Buddha, Dharma and Sangha. Kumārakassapa  also taught him the right way of making offerings, and the  offerings should be made with proper respect, with the same hands, with respect and not with the removal of them.

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(C) Pāthika  (Pāthika Vagga Pāḷi)

This product consists of eleven shorter, aggregate texts. They refer to the negation of the extreme ascetic doctrines of Buddhism and the misconduct of their belongings to others; They also refer to the period of destruction and destruction of the universe, the accounts of the Holy Trinity and three good generals of the Dai people. There is a  Singal song, a theory for a young Brahmin to show the duties performed  by the members of human society. The last two sutras, the  Sangīti  and the  Dasuttara , are the suttas of which Sariputta preaches and contain the list of doctrinal terms categorized according to the subject and numerals. Their genre is different from the other nine suttas in this volume.

(1) The  Pāthika Sutta

At the time of the Buddha, there were many other masters, along with their disciples, held various notions of what constituted life, the origin and development of the universe, and the representation of the Miracles and miracles. Sunakkhatta , Prince  Licchavi  became a disciple of the Buddha and was accepted into the Sangha.

But he saw the precepts and teachings above him and on the level of his understanding, at the same time he was attracted to the teachings and practices of the other sects. After three years he left the Sangha and became one of them. He began to slander the Buddha's teachings and repeatedly slandered the Buddha and his disciples. Many short lectures in the  Pāthika Sutta  report on the Buddha's denials and explanations related to many of Sunakkhatta 's  accusations.

(2)  Udumbarika Sutta (Udumbarika Sutta)

This Sutra lectures  Nigrodha, his  hermit and his archangels in the royal garden of Queen Udumbarika near Rajāgaha, to cancel their erroneous treatise and to establish a rational treatise. Being so obsessed with their own wrong views, these venerable buddhists did not respond to the Buddha's invitation for his Dharma to be effective for seven days.

(3) The Holy Trinity  (Cakkavatti Sutta)

In the Mātulā city   of  Magadha , the Buddha ordered bhikkhus to be self- sufficient, self-dependent, dependent on dharma and not dependent upon anyone else. Then the Buddha told the story of  Daḷhanemi, the  King of Turning the Holy King, who had Heavenly as one of the seven treasures of the King. The king and his successors rule the four galaxies, grasping and using the power and authority of the Holy Trinity. How long your life lasts and how long you still live is maintaining the right path and fulfilling the noble duty of the King of the Holy Wheel, the Dharma is the only helper, providing shelter and security. , Relatives donate property and necessities to people in need, their territories maintain peace, prosperity and development.

But when the King fails to fulfill the duties of the righteous king, when the Dharma is no longer a refuge, human morality declines. Life expectancy is reduced to ten years. Then ten good karmas bring about the full benefits of good loss and the ten negative karmas of unwholesome fruit multiply. People forgot to show respect to the elders and elders, neglecting their duties to parents, monks and brahmanas. There is also anger and evil thoughts, thoughts of killing each other, then fighting, killing and killing.

Some of the survivors of the homeless slaughter abandon their mischief, live in harmony, do good deeds, pay homage to the elders and elders, perform duties toward the father Mother, sa male and brahmin. In the end, morality improved and life expectancy increased to eighty thousand years ago when the Holy King appeared again to rule over the true dharma. Thus, bhikkhus are ordered to live properly the righteous Fa, to make the Dharma a servant, a refuge. The Dharma will guide them to physical and spiritual development until they attain aloha.

(4)  Aggañña Sutta

This sutra was taught at Sāvatthi to the two novices studying,  Vāseṭṭha  and  Bhāradvāja, pointing out the brahmanical  views of caste as related to caste. Brahmin claims that in the four classes of man, the brahminical  class was recognized as the most noble of the time, followed by the throne class -  Khattiya, the noble and royal class ; The next is the Vessa class  -  trade level and finally  Suda -  the lower class

The Buddha denied these claims of Brahmin by explaining to the world the processes of evolution and destruction and describing how humans first appeared on earth and how they emerged. Four classes. He further explained that the lineage of a person does not determine his noble character but by virtue and wisdom knows the Four Noble Truths.

'Whoever goes on to hold wrong view and commit suicide is not noble regardless of the level. Anyone who pulls himself in action, speech and thought and develops the Thirty-seven Bodhicitta until the cessation of all afflictions in this life is the leader, the highest among men And gods regardless of race in any race.

(5)  Sutta Sutta (Sutta Sutta)

The silence of the Buddha of the Vidya Sutiputta was announced once in a speech dazzlingly praising the Buddha in his presence. As for the brave talk about the qualities of the Buddha, the Buddha asked him if he had any knowledge of the minds of the Buddhas, past, future and present, your morality, Your concentration and wisdom and your liberation.

Venerable Sariputta says that he does not proclaim such knowledge by his own appraisal by declaring the course of dharma practiced by all the Buddhas - the achievements in the precepts, the renunciation of five hindrances, Of the four mindfulness and the seven elements of enlightenment - this process can lead to enlightenment.

(6)  Pāsādika Sutta

Venerable Ānanda traveled with Cunda to Bhikkhu to tell him that Niganṭḥa Nātutta  had died, the leader of a famous sect, and that the divisions had arisen among his  disciples .

The Buddha told them it was natural and spontaneous in the teachings that were not well taught, not widespread, not liberated, and not taught by the transcendent.

On the contrary, the Buddha explained that the teachings that were taught were well-taught, popularized by the enlightened, without the wrong view of past or future, or of fall. In the Buddha's Dhamma, the bhikkhu are given the Four Constitutions so that these wrong views and judgments are set aside.

(7) The  Sutta (Lakkhaṇa Sutta)

This sutta on the thirty-two dignitaries of the Dafa Master was revealed by the Buddha at Sāvatthi, in the monastery of  Anāthapiṇḍika. For those who have thirty-two solemn personalities, there can only be two processes available to him and no one else.

"If he lives in his home life, he will become the righteous King of Heaven, and if he renounces the family of the monk, he will become the chief. Right Enlightenment.

The Buddha explained in detail thirty-two solemn figures, along with the merits of the good deeds he had accomplished in previous lives by virtue of having these formations.

(8) Singala  Singal (Singāla Sutta)

This sutras were taught by the Buddha at  Rajagaha  to help the young  Singala . Singahan boys usually worship in six directions, namely, East, South, West, North, Upper and Lower according to father's teachings before his death. The Buddha explained to this young man that in his teachings, the six directions were: Orientation represents the parent; South direction for the master; West for wife and children; Northbound for friends and associates; On behalf of Sa Mon and Brahman.

The Buddha explains more about the six groups in the society mentioned in the sacred texts that are considered sacred and respected and worshiped. People honor them by performing duties toward them. Then these duties are explained to the Singala youth  .

(9) Kinh Āṭānāṭiya  (ṭṭānāṭiya Sutta)

The Four Great Tories came to see the Buddha and told him that there were people who had no faith among the invisible beings that could harm the followers of the Buddha. Thus, the Four Great Divine Monarchs would like to teach bhikkhus the blessing that is known as the  Āåānāṭiya Sutta. The Buddha silently agreed.

After which the Four Great  Sages recite the Āåānāṭiya Sutta,  the Buddha advises monks, monks and lay disciples to remember to be able to live easily and be well guarded and guarded. .

(10) The  Liturgy of the Sangha (Sangīti Sutta)

The Buddha was traveling around Mallas when he arrived in  Pāvā.  The death of  Nigaṇṭha  Nātaputta  has just occurred and his belongings have disappeared in disagreement , conflict, controversy over doctrines .

Venerable Sāriputta who preached this sutras blamed the division of Nāapaputta for the fact that Nāaputta 's  teachings were not well taught nor popularized and did not lead to liberation  from the cycle of birth and death. , And is taught by the master without transcendental enlightenment.

But the teachings of the Buddha are well preached, popularizing them, leading to the liberation from the cycle of birth and death, taught by the Buddha - who has attained enlightenment. He advised bhikkhus to recite the Dharma taught by the Buddha, in harmony and without any discord for the Dharma. Then the Buddha continued to list the dharmas classified under specific headings such as the One-Fa group, the Two-Fa group, etc. to the ten-dharma group. For easy reading and memorization.

(11) The  Dasuttara Sutta

This sutra was also taught by  Sariputta,  while the Buddha dwelt on  Campa so that bhikkhus were freed from bondage, realization of Nibbana, and brought to perdition  .

The teachings of the Dhamma are classified as the One Fa group, the Two Fa group, etc. to the Ten Dhamma group.END=NAM MO  SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.18/6/2017.