Little  Khuddaka Nikaya

Hanh Tibet (Cariya-pitaka) 

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[00] Preface B An epidemic raise (Cariyapitaka - CP) in English by Dr BC Law (BCL) published in SBB, the 9th 1938, titled anthology "The character virtues" (The collection of the ways of conduct along with his translation of the Buddhavamsa. I do not know other English translations. The reasons for the epidemic to raise is like translating Buddhist texts Tong (Buddhavamsa - BV) [1] . I translated this entire literary work into prose as with the Buddhist scriptures. This translation is based on (1) texts in Latin by Richard Morris editor (Ee), with texts Buddha Tong of him by the Assembly Pali Text Society (PTS) published in 1882  [2] , (2) The Simon Hewa Vitatarne Bequest published in Colombo 1950 (Ce). (3) Chatthasangayana was published in Rangoon in 1961 (Be), in association with (4) published by DL Barua's in Latin of the Cariyàpitakatthakatha (CPA) published by PTS in 1939. It is hoped that the English version of the Annotation could be published by PTS in the next few years. Ordinarily, the Buddha Gotama teaches Sariputta [3] , as Buddhahood, Hạnh Tạng is considered as the 15th book and the last book in the Khuddakanikàya. The Digha-bhànakas do not exclude this book, but from the Sutra it is suggested that the Majjhima-bhànakas accept it with the Buddha and the Buddhist monk [ 4]  of the "Three legendary history," as he calls them BM Barua [5] . Titled "Happy Organ", is one chosen for translation today, it seems like a fairy tale describing the raise and name is Dr. EJ Thomas [6]  and Professor Lamotte [7]accepted . The traditional way of talking about the "Tibetan" as well as the Tripitaka, the three sutras in Pali; and "cariya" support this point that the unique interest of this work is to present, combine into an organ, a collection of episodes, about the dissimilarities of the Bodhisattva as well as the achievements of his past lives as he proceeded to fulfill the ten bodhisattva rules of bodhisattva for the accumulation of merit to prepare to become a Right concentration. In fact, the exegete Dhammapada, that Tibet is used here as the teacher's traditional teachings about his virtue in past lives or that it is the sati of matters related to his virtue in past lives. Happiness is the only Pali canonical title [9]  in the sutra. In recognition of this, Dr. Lily de Silva said [10]  seems to have a lot of work later Mahayana sect simulation styled this way. She gives examples of Angulimàla, Vaitulyap, Varnap, and Vedallapitaka. In addition, there are two other works: the Sankhàra can be of the Mahāyāna, or may not, and the Sankhiya can be " composed in Burma and Thailand " [11]  seems to be of Theravada. Winternitz notes that the Boddhisattva (Bodhisattva) Bodhisattva (Bodhisattva) mentioned in the Chinese scriptures translated by Xuanzang "consists of the long texts of the Mahayana sutra." [12] and for organ Boddhisattva, obviously have to be selected 49 texts in the Ratnakata [13]. He also mentioned [14]  to the Siksasamuccaya [15]  on page 190, the form of understanding described in bodhisattva law includes the study of the bodhisattva, and on page 311, the two quotations is taken from the "holy Bodhisattva". According to Warder's view, "It is a small collection of Jātaka that is not known to be similar, because of opposing ideas, the Bodhisattva has been one of the Mahāsangha [16]  , "it should be added that this set consists of 12 chapters all relating to the basic philosophy of the Sixth Form [17] as recognized by the Mahayana sect instead of the original Buddhist Concentration [18] . These brief references to the Mahayana sutras have their names in the sutras, but there is no evidence of pride, however, even later, Sutra is the work of the Mahayana. But it is still claimed to be Theravada. Finally [19]  DL Barua noticed the strange thing that it was called Happiness, given by a change of title that perhaps meant to indicate that it was available. Buddhàpadàniyam, as stated in Hbrin's conclusion, and twice in the commentary [20] . This title seems to refer to the feats associated with the Buddha, but on the contrary it must be for the Bodhisattva, but he is not yet a Buddha, but is already Bodhisattva nature. Presenting such brave qualities it will bring the dharma to fullness. Another works in Khuddaka-nikaya (Sub-Ministry) and Apadàna (AP). Starting with the words "atha buddha," and there is no doubt originating from these parts, buddha appears as the names of the  first and third AP [21] . With the same statement, it is the same with the end of the CP, except for the first part of AP, reading the Buddhasam apadāniyam, section 39 of the Buddha, for Buddhāpadàniyam. [22] of happiness. Later APs also read Pubbacaritam for Carizam of Venerable, but on the other hand the first reading is Buddhakaram, VI cariyam. Although APs 1 and 39 are both described as Buddhasadanas, they are not related much to the other parts nor to the events related to the Vinaya. There may be such a difficulty of naming that hinders those who initially attempt to name the work that has been handed down as Hạnh Tạng. It is mentioned by this name in the commentary of the Buddha 61, the narrative of the Buddha's narration, 47, followed by some quotations from Hạnh Tạng, which was quoted; in the Toggle story IV 406, cited I 8. 16; in Mi 211, in I 9. 53 is recited and attributed to the Buddha; and the 304 Visuddha-Mind cites II. 2. 6 and II. 3. 2-5 but no given origin. Legend of the Elderly Raising the Shelf 1.10 mentions that the Hạnh Chạng commentary contains clear evidence of events between the Bodhisattva vows and the reincarnation of the Buddha in the Sun. Tusita). This is not consistent with the purpose of expressing the description of the events of happiness in this life. [23]. But it does not justify the stories it relates to what happened at the time when the first three Buddhas of the earth existed or at intervals between these stories. Considered to be after the Asoka period, [24] Hanh Tang is a collection of 35 stories, each describing the virtues practiced by the Bodhisattva during samsara, human, animal, bird, snake or fish [25]  he is reinforcing his great purpose; through his many incarnations he has achieved the omniscient self by practicing slowly the ten dharmas. These stories are divided into three products. The first volume consists of 10 stories depicting the Father (Bàna); The second one also includes 10 stories, all depicting Sìla; and the third includes 15 stories, the first five are related to the Nekkhamma, the next one is about Adhidhàna, the next six are Sacca, two stories followed by Metta and finally Upekkha. This section is for one of the envoi of No. 9, which speaks volumes such as wisdom, diligence, and patience that the Bodhisattva has attained. They are actually included in the collection of Wisdom, which is implied by the term Pandita, in the titles of Hạnh Tạng. I 10, III. 5, 6, 8; Efforts in II. 2, 3, II. 10. When the Bodhisattva decides to perform on the four elements of diligence, a great tool for enlightenment, because without it the Bodhisatta does not attain the Path, and the patience we can recognize in the story of the Bodhisattva Temiya, III. 6, and in other stories. However, DL Barua [26]  and R. Morris [27]  all have the same opinion, Hạnh Tạng is not complete because these three-degree representations are completely absent. Obviously, Rhys Davids [28]  agrees with Morris, claiming that the composer wants to talk about 100 stories, 10 stories for each degree as in page 2. One also mentions a tradition where Asvaghosa began writing a work that gave ten verses for each of the ten dharmas, but he died when he made only thirty-four. In other words, as noted by Morris, "Jàtakamà consists of 35 stories of pre-existence, 10 of which have the same title as Hạnh Tạng. [29]"Barua suggests that the more accurate theories are presumably attributed to the loss of these parts in relation to the three norms which are not yet presented in the contexts mentioned in the envoi and The Buddha, for the sublime form of a note, refers precisely to the ten ordinances: Ola leaves - used to record the sutras - have been damaged over time, by humans and insects, and sometimes it is lost or torn or not replaced. [30]. If some of the unfortunate conditions of Happiness arise, support can be realized for Barua's theories of its loss. But it is difficult to explain satisfactorily the contrasts in some of the stories referred to degrees as a valuable work. However, I suppose it has been accepted, even if there is no loss of Ola leaves, and although it has never been completed, it is still used to indicate the necessary situation, perhaps. This is due in part to the devotion of the Buddha who is developing, basically how to complete the ten dharmas to attain enlightenment. Ten law degree in Buddhist named Tong [31] , and every Bodhisattva expressed his determination to achieve the fullness of determination and diligent practice [32] . Being in Hibår, the examples of this practice are said to have left the other form of narration. However, with some degree of sadism, no mention has been made, but some of the Buddha's past lives are presumed in this life and not in past lives. [33], and in some respects Hanh Tang arranges the past lives of the Buddha to show gradual maturity and complete the dharma, which is unique to the Pali Canon. This is the only theme of it. The narrative of the narrative is based on another principle, and although there are some interesting stories of it presenting the Bodhisattva's positive efforts for Buddhahood, and to do so with any price. In Thrust, the effort is the supreme thing, and perhaps here the Tenth is named and we must look for the similarities between the Sutra and the Birth. However, Hanh Tang is not merely a dependent copy of the Jataka story; In general even really do not have a shelf. What seems to be a tendency to want to perform is to present an event or even a personality such as generosity, mentioned in the narrative, and turn it into a verse. It is therefore possible that there are no more than two books (I 5, III .8) and in that case create suspicions (III. 15), each story of the compassionate person can be traced The traces of a longer-life narrative that expands at some point or condenses plot content.[34]. The beginning of each of the stories of the benevolent below presents the name and number of the narrative of the story to keep it similar. DL Barua also provides a list from which it is easy to see that these stories range from 35 to 547 [35] . A story of Hạnh Tạng (III.8) is too short, only a verse, because any analogy can be relied upon for the birth of stories that people can trace [36] . and another story (i. 5, Mahà Govinda) seems to have its origin in the sutta and there is no resemblance in the narrative. In view of the prevalence of Mahà Govinda's story and the fact that there is a Mahà sudassana as well as the Mahà Sudassana story, there is a Mahà Sudassana story, which is often seen as something that is not necessary. It is of interest to draw up a unique story of the Jataka story to bring the verse up to ten stories, of course, this number is necessary. If this is the case, other birth stories are named Visayha. [37], are retained and recounted in at least three of the glossaries as examples of the father of the dragon [38] . If the birth story is considered to be the only source of this seemingly small reason Visayha could not be used to replace Mahà Govinda Suttanta. At the end of Hạnh Tạng (CP.III.15) to present equanimity, tenth and final degrees, there are certain problems that make me inclined to agree with Barua that finding The BCL of Lomahamsa cariya with the birth of Lomahimsa story (No. 49, episode 389-391) does not make people doubt. Unfortunately, Barua did not give a reason to mark the origin of this organ because "there is no trace [39] ". In my opinion, because of happiness. I. 5 There are similarities with the suttas, like Hanh Tang III. 15 with the Majjhima Sutta. Because end number 12; Mahàsìhanàda; A title change that people can know it with the name Lomahamsapariyaya. Mi sutta mentioned it under this title [40] and quoting from it the same as in the Jataka story, but not in Hạng Tang. Then came a poem in the middle of the Sutra. 79 and the birth of 1-390 begins with Sotatto sosìno, the only verse in the Middle Sutra 12 or the Birth Sutra No. 94. It is not present in Sutta. After this verse, the Middle Sutra continues with a prose that does not have a contrast in the Sutra, but appears in the verse in Hạnh Tạng III. 15. I quote this verse fully, the commentary of the Buddha 's sutra 61, the narrative of i. 47, Appadàna 51 describes it in the Birth of the Lomahamsa story to illustrate the Impulse. In this edition of the Fausboll of the Jataka, the word ritual does not appear. A later work, Hatthavanagalla - Vihàravamsa refers to the birth of story No. 94 as the expression of the metta. [41], nirvana, and the birth of the Ekarāja, number 303, is the one-pointed manifestation, while, according to the commentary of the Buddha 61 and the birth of the story 1-47. The birth of this Ekaràja is the manifestation of the metta [42] . The equivalent of it seems to be in Happiness III. 14. Perhaps this just shows that between some degrees one can not find the difference between them. Speaking of the children of the village: The birth of No. 44 did not mention them at all. In the Middle Ages 79 only one aspect; They only talk about their rude behavior, even though the Buddha assured him that he had no minds harming them, it was his practice to practice emptiness. This is not a degree but the end of the four immeasurable. On the other hand, Hạnh Tạng III 15 is skillful in speaking of other children in the village. Between these children and the rude children of the Bodhisattva there is no favoritism (tulàbhùta), and this is what he practiced. [43]. It seems that it was thought that Zhuangzhu developed a theme that was included in the Sutra but not in the Jhānas, and by the addition of kindhearted children to convert the four immutable minds to the utmost. The final anomaly in this troubling canonical text that I can only refer to briefly in the temporal aspect at the time of recorded events can be speculated to have taken place. The birth of No. 94 begins by saying that "in the past, 91 times ago," it is the view of Commentary No.29 in Middle Asia 12. judgment like that, always both Hanh Hanh Tibet and Tibetan commentary nor [44] . And for them, what has been done must have been a mistake. Because, as I said before, the intention of the adventurer Hanh Tang [45], is "to pass on one side of virtue in the past, I will speak of virtues in this life," as interpreted by the commentary on this Bhadda birth. 91 Vipassins are the Buddha. He was born in the past life of Sàra that preceded this birth Bhadda. So once again, the hidden hermit of jjìvika, of the other Sutta, no. 71, may be the same as the other novice monk, Acelaka in the Birth of the ninth series Doctorate from 91 lifetime and was reborn in heaven [46] . The 12th Sutra as well as the Hanh Tang III 15 do not mention the nakedness of the deity: in the preceding life the Taoist is called Acelaka (Central II 43 niccela, nagga, no clothing, nude), and later This is not to be called Aajìvika or Acelaka. [47]. Thus, another argument has been provided, although a disagreement and dishonesty is due to the fact that we find more relations between the 15th and the 12th. between Hạnh Tạng III 15 and Túc sinh sướng # 94. Therefore, it is very difficult to find a literary narrative that mainly illustrates the upekkhà [48] . Habitat 2707 seems to be in the middle of this section as it explains that the conduct of the Bodhisattva Mahàlomahinisa is in every degree, and the mind of the Bodhisattva is more prominent. It must be the basic thing to bring this degree in harmony with the other nine. Perhaps for this reason, a medieval Sri Lankan work, Saddhammaratnàkaraya, mentions that "the Bodhisattva has completed the course of many past lives, such as Sarajātaka." Unfortunately, one can not find this work and seems to have nothing to do with the story of Mahasara and continue this work has not talked about the release. In a commentary by the Sri Lankans to the Pāramisataka poem [49]  in Pali, the translator [50]  assimilates the nine stories below that symbolize equanimity. Its shelf: 97 Lomahani Jawaataka  98 Teg Bahadur  99 Mararodana Jataka  100 Ekaràja Jataka  101 Ananusociya Jatak  102 102 Jàtaka  103 Dharmdhvaja Jàtaka (Dhhammadhaja số 220?)  104-105 Kanhadìpàyana và Cùlabodhi After the last story in each of the products became the content of Hubei was arranged, this is followed by a group of small verses. Before each section of the stories published in Rangoon - 1961, was added the words Tass' uddànam, a summary of it, that is the summary of the product. It does not number these summary verses. On the other hand, Sri Lankan call them Nigamanagas, and start numbering them back, so numbers 1-4 at the end of items I, 1 through 3 at the end of item II, and 1 to 10 at the end of item III. The Latin texts number them in the number of the last stanza of the last act of each product, so 20 to 23 at the end of the first verses 10.19, 8-10 at the end of the second order 10.7 and 5- 14 at the end of item III 15.4. The Pleiades of Sri Lanka published in 1950 and the Burmese edition of 1961 appear to be reasonable because such verses do not contain new evidence of the virtue realized by the Bodhisatta. The summary of the names of persons or situations in the past lives that Hạnh Tang recorded in the records when the Bodhisatta is striving to achieve this or that to reach enlightenment. I have numbered the last whole group of ten verses that seem to me to be the correct and most appropriate. The two verses summed up are called 1 and 2 to bridge the verses summarized at the end of I and II. And then the five verses of a mysterious numbered story begin with I, but then to avoid pedophilia, so 1-8 this numbering involves three words Nigamana shelf for the whole of Happiness. We should note, therefore, that the four verses of Item III 15 are followed by a set of ten verses divided by Dhammapala [51]  into Uddàna-chattaavannana, commentary on summary verses, Pakinnakakathà, miscellaneous, and Nigamana-chickenthananà, commentary on the verses Nigamanagàthà. The first two sentences of this set of ten verses are summary verses to the third volume. The next five verses, the miscellany story, are a brief summary of Tenth being considered as the meaning of attaining enlightenment, but all the beginning of these verses are also seen in Happiness P.5f. The last three sentences are the Nigamana for the whole of the Grace and the summary of the Buddha's teachings that one would surely see in any of the original and actual Buddhist works that have appeared in Hanh Tang P .6. Because the three sets of summary quotations are constantly mentioned because of the numbers written in Latin by Richard Morris, published in 1882, as contained in the appendix of the narrative, volume VII 237, Put these numbers in quotation marks after Colombo's 1950 novels, which I used in the appendix of the pāli dictionary at the end of this book, I hope to distinguish them. By inserting the S (= summary) before the new numbers accepted in this translation, eg II. 9. S2 replaces part II of story number 9, verse 2 of summary verse. Hublot's editions have appeared since the first Pali Text published in Latin in 1882, most of them based on more accurate manuscripts by Richard Morris. Although I have noted a number of different interpretations, the whole translation is imperfect. However, while I was completing the translation, I received the good news that Prof. N. A Jayawickrama had completed a new edition of Hublot. This publication has now been published by Pali Text Society with his new publication on Buddhism. All of the important interpretations of Hạnh Tạng published in 1882 have been consulted, with different explanations presented in the uncle, so it must have been built in La. More authentic to Morris in the position of publishing pioneer. Pàli Text gratitude to Professor Jayawickrama for adding this value to the published work. I would also like to send you my warm thanks for the help and interesting advice he gave me as I read my typing and helped me avoid many explanations. wrong. But because the lengthy discussion is not practical because we are in different countries, I finally come to the decision to take responsibility for my mistakes. I would also like to send you my warm thanks for the help and interesting advice he gave me as I read my typing and helped me avoid many explanations. wrong. But because the lengthy discussion is not practical because we are in different countries, I finally come to the decision to take responsibility for my mistakes. I would also like to send you my warm thanks for the help and interesting advice he gave me as I read my typing and helped me avoid many explanations. wrong. But because the lengthy discussion is not practical because we are in different countries, I finally come to the decision to take responsibility for my mistakes.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY =THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.20/7/2018.