(Indriya - Sacca - Niddesa)
-ooOoo-
1. Aligned listed next gender, is 22: the base, the base, the base, the base, the base, the base, the base, the base, the body, the body, the base, the base, the base, the base, the base, the base, the base, the base knowledge, the base sense, tri sense, base tri.
2. The following will discuss: meaning, nature, etc., order, indivisibility and indissolubility, mission, realm.
3. First of all, meaning the eyes, etc. is explained in paragraph 3 of Chapter XV. About the last three, the center of mind is called because it arises in the first stage of the Movement, where one has entered the holy line: "I will know the state immortality, or dharmas of the four truths is unknown, "and because it carries the meaning of the root. Then comes true tri , because of the ultimate knowledge, and because it carries the meaning of the root. Third is the source of knowledge , because it arises in a place that has been smuggled or has the ultimate knowledge, the work knows the Four truths in him have finished, and because it has the meaning of the root.
4. But the meaning of the base here is what? One is the sign of the master, two are taught by the lord, three are seen by the lord, four are prepared by the lord, five are fed by the lord. All that meaning applies here in this or that.
5. The Noble One, the omniscient being is a lord ( Indra ), because he is the ultimate master. The same is good and unwholesome deeds, because no one has the right to lead the way of kamma. Therefore the karmic retribution is a sign of good and bad karma. And because they are prepared by kamma, they are the root, in the sense of the sign of the master, and are prepared by a master , but because they have been manifested properly, revealed by the Buddha. , they are rooted in the sense taught by the lord and seen by the lord. And because some were trained by the Buddha, the lord of the gods, they are in the sense nourished by the lord..
6. Again, they are based in the sense of lord or superior. Because of the prominence of the eyes, etc. is included in the arising consciousness, etc. The only sensitive when sensitive, slow to wake when the flood. This is a description of the meaning.
7. properties , etc. The presentation of this base should be in terms of features, tasks, general, close etc ... But these things have been said in the description of aggregates (Ch. Xiv, v. 37). With 4 bases of wisdom, the meaning is just silence.
8. In order , here only the catechism order is applied. Saints (Precepts, etc.) are attained through the knowledge of the internal dharmas. The roots and the rest (including the self) are taught first. Next is the feminine, masculine, to indicate what the self is called "woman" or "man." Next is the crutch base to indicate that although the self has two, its existence is linked to the root cause. Next comes peanuts, etc. To indicate that these sensations do not stop if the ego continues, and that all sensations are ultimately suffering. Then there is faith, etc., in order to show the path, because these roots need to be cultivated to make that suffering end. Next is the location to indicate that the path is not empty arid, because it is through this path that it is first manifested in us. Next is the tri , because it is the result of the last, and so should be practiced later. Next is the ultimate citta, the supreme retribution which is finally taught to indicate that it is attained through cultivation, and when it has reached it, there is nothing left to do. That is the order.
9. As far as separability and inequality are concerned : there is only division of the root, which is the identity and identity network. The other divisions have no division.
10. On the mission: What are the tasks of the bases? First of all, by the phrase "Labels are a predestined relationship, as the cause for visual attainment and the corresponding means", the task of visualizing arises visually and mentally, correspondingly, with sensitivity or delay. it. The nose of the tongue is the same. The task of mind is to make the law of birth is governed by it. The mission of the network is the birth of the law. The feminine and masculine duties are the sign, the minister, the work, the conduct of women and men. The task of bliss, dukkha, happiness, dominance, and sharing their special shades for these dharmas. The task of ritual discharge is to share the tranquility of calm, noble and neutral. Mission of faith and so on. to overcome barriers and to share with the corresponding nuance of trust, etc. The duty of the foreknowledge is to give up the three fetters as well as the corresponding dhammas by renouncing the three fetters. The task of tri sense is to just reduce and abandon greed and so on. and bring the birth to the status of autonomy. The task of the tri-mind is to give up effort in all work, as well as conditions for the corresponding cause to meet Immortal.
11. About the realms: eyes, ears, nose, tongue, body, female, male, peanut, suffering, superior, 10 are only sphere. Mind base, discharge base, network base, faith, tons, thoughts, concentration, wisdom, eight of the four realms. Emptiness of the three realms is sexual, sharp and supramundane. The last three are just supramundane.
What bhikkhus
need to control the bases
By way of tri, they
will end suffering.
12. Above is a detailed explanation of the bases.
13. Next is the base of the four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Beginning of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of Suffering
14. The following will be presented in the order of doctrine: type, etymology, nature, meaning, origin of meaning, just as little or no, order, explanation, task, content, ratio group four, emptiness, solitary, heterosexual.
15. First of all, the meaning of the truths of sustenance is analyzed in four cases, the "true, immutable, impossible" truths ( S. v. 435 ), and should be penetrated by those who enter into suffering, etc. The narrative says: "Suffering in the imperative sense, compassionate, ignited, transformed, these are the four noble meanings of suffering, true, incorruptible, impossible. Collecting, rooting, binding, obstructing ... Breaking with the sense of escape, separation, immortality, immortality ... The path with the sense of exit, cause, see, victory. The word of holiness in religion, sure, not impotent, can not be different ( Ps. ii, 104). Likewise, the meanings of dukkha, compassion, burning, transformation, are the meanings of penetration.
16. In terms of resources, and by nature: Etymology of dukkha (suffering): Included is evil (kucchita ), as they call bad child is Dupputta . Letters Kham means empty ( tuccha ), gap known as Kham . The First Noble Truth is "bad" because it is a commonplace place for many dangers and it is empty because it is not permanent, not beautiful, not happy, not self.
17. Tap ( samudaya ): Sam is linked as in the words Samagama (set) sameta (meeting) etc. The U is a rising, rising, as in the words Uppanna , Udita and so on. The Aya is the reason ( kārana ). And this second truth is the reason for the arising of suffering in conjunction with the rest. Thus it is called Dukkha - Samudaya (suffering, the beginning of dukkha or origin of dukkha), because it is the reason for coordination (with other conditions) to cause suffering.
18. Killing (Nirodha): Signature Ni only absence, Rodha prison. The Third Noble Truth is absent from all births. Or, when there is annihilation, there is no more suffering like rebirth. And because it is the opposite of the prison, it is called Dukkha-Nirodha ). Or, it is called suffering, because it is a condition for the cessation of suffering which consists in non-arising.
19. Path cessation of suffering (Nirodha-Gamini-Patipada): Since Wednesday truth led to the cessation of suffering due to anti-matter as touching the object, and because it is the path to the cessation of suffering, so called Suffering Existence (direct loss of suffering).
20. All four truths are called noble ones because only the saints can penetrate these truths, such as the sutras: "O bhikkhus, there are four saints." What are four saints? "( S. v. 425 ). Because the holy ones penetrate these truths, they are called the Four Noble Truths.
21. Again, the noble truths referred to are the truths of the saints, as the sutras say, "O bhikkhus, thanks to these four great truths, the Tathagatas are called A- la-sensei equanimity. " ( S. v. 433 ).
22. Again, the Noble Truth is the great truth. Noble means meaningless, not deceiving, as the saying says: "The bhikkhus, these four saints are true, not virginal, can not be different, so called holy." ( S. v. 435 ).
23. The truth of suffering has the characteristic of melancholy. Its mission is to burn. It manifests by birth. The base has the characteristic of production. The task is to prevent interruptions. It is represented by obstacles. Denunciation is characterized by calm peace. Its mission is not to die. It is manifested by formlessness (without the five aggregates). The dhamma has the characteristic of being an outlet. The task is to give up the defilement. It is manifested by rising from the defilement. In addition, the four truths have attributes in the order of birth and cause (birth, suffering); No birth and no birth (kill, direct). Or these qualities are conditioned, greedy, suffering; not clear, see clearly (kill, direct).
24. In terms of meaning, first of all is that for those who consider it with the eye of insight, it does not make mischief as illusion, not deceiving as illusion, not real as the ego challenge. Rather, it is the field of consciousness, the unmistakable reality, with the aspects of grief, production, tranquility, and exit. (imperial). It is the nature of this non-false reality that is to be understood as the thought of 'theta', as hotness is the property of fire, and as the nature of life is all things dictated by the old, dead, "Sister, this suffering is real, not false, can not be different" ( S. v. 430 ).
25. Again,
There is no pain beyond suffering
And nothing hurts without suffering
The sure thing is to sorrow
It is the truth that is said hereThere is no source of suffering other than craving. That
source does not bring anything beyond suffering.
This certainty of the cause of suffering
is the reason it is dubbed the truth.There is no peace except Nirvana
Nirvana means pureness.
Nibbana is safe.
Here is the truth.There is no escape beyond the right path The right path is the path
to escape
The nature of the path is the exit lane
Make it recognized as truth
The essence of truth is not guilty The core point of the four truths
is what the statement of
the meaning of the "common" for all four.
26. What is the trace of meaning? The term Sacca is found in many passages with different meanings, such as: "Let him tell the truth, do not be angry." (Dh 224 ), this is verbal truth. In the paragraphs: "Dhamma, brahmin based on truth," it is true not lie, abstain lie. In the paragraph: "Why do they declare different truths?" that is the truth in the sense of perspective. And in the passage "Truth is one, there is no second" ( Sn 884 ), which is Nirvana and Path, as truth in the ultimate sense. In the paragraph: "In the four truths, how much is good?" That's about the Noble Truth. This is the sign of the emperor.
27. Only then, do not add: But why only four nobles are said? Because there are no other soles, and because they can not be dropped. As the sutra says, "No bhikkhus, no brahmana can come to say," This is not suffering, suffering is another, I will leave this side of suffering. , and recognize another suffering. "
28. Again, when proclaiming the arising (birth process), the Buddha proclaims that there is a cause, and he declares that the inborn has a means to attain it. Thus, the truths proclaimed are four, the maximum, that is birth, innocence, and cause for every thing. Similarly, they are declared to have four, because they need to be tri (suffering), end (practice), attainment, and practice. And because they are the source of craving, craving, craving, and the path to craving. Again, for they are dependence, pleasure in dependence, renunciation of dependence, and the means to renounce dependence.
The above shows why there are only four soles.
29. On the order: this is the same, only the order of teaching. Suffering is stated first, because it is understandable, because it is rough, because it is common to all sentient beings. The truth of the source of suffering is given next to indicate the cause. Then comes the truth about cessation to show that, with the cessation of cause, there is an end to the consequences. The truth of the path is said after all, to indicate the Way, the means of reaching the Destiny.
30. Or, he proclaims suffering first in order to plant a sense of urgency for the beings who are caught in pleasure in the realms, and then he teaches the truth about the origin of suffering, to prove that It is not natural to be born, nor to be extinguished by a god, but suffering has a cause. Next is Extermination, to sow peace by pointing out the way out for those who want to escape suffering after being overwhelmed by suffering and suffering. And eventually the dharma is said to help them attain to the cessation of suffering. This is the presentation of the order.
31. On the explanation : When explaining the four truths, the Buddha is often described as follows.About Suffering, there are 12 things like Vibhanga said: "Birth is suffering, old is suffering, death is suffering, sorrow, bi, suffering, good, brain, close to the dislike, away from love, In short, the five aggregates subject to suffering. On the origin of suffering, there are three types of craving: desire for rebirth, dukkha with pleasure and greed, pleasure in other places, ie, love, compassion and non-attachment. Killing, there is only one meaning of Nirvana, "that is the end of not quench the thirst, abandon it, let go, do not go on it." ( Vbh). Finally, in the description of the path: "What is the path of enlightenment, which is the path of holiness? , mindfulness, right concentration. " ( Vbh. 104 ).
The Truth of Suffering:
Sanh
32. The term jāti has many meanings. In the passage: "He recalls a lifetime, two generations" ( Di, 81), the jatin (in the original) means possession. In the passage " Visakà , there is an ascetic ( nihāna ) as niña ", jāti is a religious cult. In the passage "Birth is included in the two aggregates," it is the property of the organic law. In the passage "his birth is due to the first consciousness arising in the womb" ( Vin. I, 93 ), this is the only karmic birth. In the episode "When he was born, this was Ānanda"This is the birth of the belly." ... ( M. iii, 103 ), this is the real world.
33. Here birth is to be understood as arising from the moment of birth to the moment of birth from the womb in the case of the womb, and as the only aggregates in the case outside of the womb. . But this is just an indirect mention. In the immediate sense, it is the very first manifestation of any aggregates in sentient beings when born, which is called birth.
34. Its origin is in any realm. Its mission is to belong to a realm. It is manifested by the appearance here, from a past existence or represented by a change in the type of suffering.
But why is it miserable? Because it is the basis for many kinds of suffering. Because there is much suffering, dukkha-dukkha , or internal suffering; sufferings, viparinama-dukkha , suffering damage due to variation; and suffering, dankhàra-dukkha , then there is suffering, implicit suffering, suffering indirect, direct suffering, suffering.
35. The feeling of body and mind is suffering because it is suffering, it is suffering, it is suffering, it is suffering. The feeling of mind and body is called suffering because it is the cause of suffering when it is disturbed ( Mi, 303 ). Life and other activities in the three realms are suffering, because they are imperiled in birth and death. Body and mind disorders such as earache, toothache, craving fever, fevers of cruelty, etc. It is called latent suffering because it is difficult to know what is suffering, and because its effects are not clear. The pain caused by 32 tortures, etc. It is called clarity because there is no need to ask, and the harm is visible. Except for suffering, all suffering in the Vibhanga since suffering is called indirect suffering because it is the basis for one kind of suffering or another. But suffering is called direct suffering.
36. Birth is dukkha, because it is the basis for the suffering in the abodes, as revealed by the Buddha as an example in the Balata ( iii ), etc. And to the suffering of human pleasures, and to be classified as pervasive in conception.
37. The suffering of the type "rooted in the conception" is as follows: "When this entity is born in the womb, it is not in a lotus, red, white, Like a spawn in rotten fish, rotten buns, piles of feces, etc., it is also present in the abdomen, at the bottom of the stool, above the food storage area (anus). ), in the middle of the abdomen and spine, very dark, full of foul smells, disgusting smell, and when he was reborn there, for ten months he had to suffer extreme suffering due to burning Like the cake in the bag because of the heat emanating from the womb, there is no stretch. This is suffering in the womb.
38. When the mother suddenly falls, or moves, stands up or turns, she is very upset because she is pulled backward, bouncing like a kid in the hands of a drunk. wine, or snake in the hand of the snake.It also felt the pain of a person as reborn in the icy hell when his mother drank in ice cold water, and as if submerged in a hot ash rain when his mother swallowed hot food, as if soaked in ash water. vinegar when the mother ate sour or salty foods. It is the suffering of staying in the womb.
39. When a mother miscarries, it is difficult for her to be sabotaged when the pain arises, but suffering can not be seen by friends. This is the motherhood.
40. When the mother gives birth, the child suffers the suffering of being beaten upside down by the power of the karmic wind, being thrown from the abdomen through a horrible labyrinth like an elephant through the keyhole, The chisel was crushed between two stones colliding. This is suffering suffering.
41. After birth, the child's body is fragile, sensitive, swollen in the hand, bathed with a rag, making it painful as a sharp needle, sharp knife. It is painful to venture out of the womb.
42. Suffering ensues during the course of survival, where the self-indulged, where the ascetic mourns the naked, where he fasts with anger, where he hangs. This is the misery of self-abuse.
43. And the misery of the person being beaten, imprisoned by another, is the beginning of the violence of others.
So, this birth is the basis of all suffering.
If there are no sentient beings reborn in hell
Then the suffering of the flame burns
And all other suffering is no longer the land
so the saintly claim of birth is suffering.There are so many things to suffer
when they are beaten with whips and sticks.
Birth on a live birth must lead to suffering.
Birth on a baby is suffering: this result is definitelyThere is so much suffering in the
hungry, hungry, wind, sun, no suffering.
No one knows this suffering, unless born in it.
Therefore, the saintly claim: birth is suffering.In the middle of the world, where the dwarf resides,
coldness rips the skin and the darkness
is terrible. This is the suffering of rebirth in the
Asanga. Thus suffering is always accompanied by birth.When a mother is born, a person suffers terrible
After months of being locked up in her belly
Like a burial in hell - all can not be There is
no reincarnation: birth is miserable, so unbelievable.Why so many words? Have you ever
had a previous condition without birth?
Therefore, the great saint when
it is said that suffering is proclaimed suffering is a condition for suffering.
Already
44. Old is suffering. Old age is described as the property of conditioned dharmas, and in the case of a living being, the old is the aging of the formations of a single being. . I want to say this old type. It is characterized by the ripening of the leaves. Its mission is to lead death. It is manifested by the disappearance of youth. It is suffering as "suffering," because it is the root of suffering.
45. The old is the basis for physical and mental suffering, arising from many conditions, such as heavy limbs, weakened defilements, dissolved youth, bankruptcy power, memory and intellectual property. poor, when people easily, etc ...
With the heavy limbs
The sense of destiny
With young people passing through
Memory, wisdom gradually deteriorate
Health is
increasingly ugly More and more ugly
Under the eyes of the loved ones
More and more diarrhea
Suffering with this suffering
About the body and about mind
Which human beings must meet?
Because the old will bring
All the things said on the
old is worth suffering is the
above is about the old suffering.
Death
46. Death is suffering. Death is two, it is death as the characteristic of compounding dharmas, such as the saying "old age died in the year of death", and death as the cut off of one's life in a living being, such as saying " I always fear that I will die "( Sn 576 ). Here, death means this second. Death due to birth, death due to violence, death due to natural death, death due to death, death by merit, as the name of death.
47. Death has the character of a fall. Its mission is to break away. It is manifested as the absence of reincarnation in which there has been rebirth. Death must understand suffering because it is the basis of suffering.
All will not leave
When the pain is very painful
The wicked man sees the evil
or the rebirth Rebirth
The good man also grieves
As far away from the relatives The pain goes away The fatigue is gone
And the pain goes
away
The
dying man is dying
This is enough to say
Why death is suffering The
above describes death.
Sour
48. Sorrow is the burning of the heart in the person who has lost loved ones, etc. In terms of meaning, it is also "superior", but it has the characteristic of internal combustion. Its mission is to burn the heart.It is manifested by continuous sadness. It is suffering because it is suffering itself, and because it is the basis of suffering.
Melancholy as poison arrows
pierce rolled
Makes a burning heart
as being hot iron stakes
This mood brings
dry place, the future
Just as old age
Therefore sorrow is suffering
With a
49. Bi is the mourning of the lost loved ones, etc. It is characteristic crying out loud. Its task is to proclaim the virtues and habits of the dead . It is manifested by the noise. Bi is suffering because it is a state issue warehouse å and because it is fundamental for the suffering.
When hit by the arrows
That mourn mourning
Increased suffering
Due to the sore throats
And bitter tongue, dry lips
So the compassion is the suffering
Buddha declared.
Suffering
50. Suffering is physical suffering. Its characteristic is the urge of the body. Task it is generates advantages in fools. It is manifested by suffering. It is dukkha, because of suffering nature, and because it brings suffering.
Suffering causes the body to
be
disturbed From this, it causes suffering. As such,
it is really suffering.
Pros
51. Uu is the suffering of the mind, the characteristic of which is the urge of the mind. The task is to make the mind sad. It is manifested by sadness in the mind. It is suffering, intrinsic nature, and because it brings suffering to the body. For those who are caught in the bushes of sorrows, they pull their hair, cry, breastfeed, roll back, struggle, knead the ground, use the knife, swallow the poison, use a rope to hang the neck. climb up, jump into the fire and experience a lot of pain.
U is only mental suffering
But still suffering body
Should be the heart is suffering mischief
confirmed.
No
52. The brain is the suffering state where the person is bereaved by attachment, etc. Some say it is one of the dhammas included in the aggregate. Its characteristic is burning heart. The task is to moan. It is expressed in frustration. It is suffering because it is suffering, and because it burns the mind and brain of the body.
Bring suffering brain
Because burning heart
Broken bodies operate
should really suffering brain.
53. Sick like a cooking oil pan on the fire. Bites like cooking on a strong fire. The brain is what remains in the pan after cooking, continues until the pan is dry.
Oan Family Association:
54. Meet people and pets. Its characteristic is its relation to the unmanageable, the task it is to make the mind sad. It is manifested by a disastrous state. It is suffering as the basis for suffering.
Seeing the discomfort And
suffering enough
And the body is also suffering
because of the hateful
Oan increase the suffering is
True as the teaching.
Priest:
55. To be separated from those who love us. Its features are detachable, out of touch with desirable objects. The task is to mourn. It is manifested by loss. It is suffering as the basis for the suffering of the "sorrow."
Names of sorrow injured
The fool when far away
The fortune and the family are
separated from suffering is suffering.
Demand Bridge:
56. Unconditional suffering is the desire for the impossible, such as "Let us not be born" (Vbh. 101) .It is a pain because it does not meet the wish. The characteristic it is looking for is an impossible object. The task is to find the object. Its expression is disappointment. It is suffering, as the basis of suffering.
When beings yearn
What we had hoped
Then re-numbing frustration
Because we yearn
One thing can not be
"May not" is suffering
Buddha taught.
This is the presentation of the suffering "bridge".
Five Aggregates are suffering
57.
Birth, old age, die each item
in the description of suffering
and what not to say
all would not have
if not for the five aggregates
five aggregates include general
who Dharma King called "suffering"
and speaks of the end of suffering.
58. Because of birth, old age, death ... the five aggregates subject to grasping, as well as the fire of fuel, such as the beer that attracts the shooters, such as the fly to rebuild the body of the cow, as the reaper meeting in the field of rice, as the bandits arrive in the village, they are born in the aggregates like grass, vines growing on the ground, like the flowers on the tree trunk.
59. Five aggregates have birth is the first suffering, the old is the middle line, death is the last suffering. The burning of the heart of the victims of the pain of death threatens the so-called "sorrow."Suffering in other forms of charcoal where people can not stand, called "ball." The suffering of the disordered four-wheel called "suffering, the suffering of the heart of the ordinary people when confronted with pain body is called "good." Suffering is imprisoned in a person who has so much suffering called "the brain." Suffering is the result of disappointment, where those expectations are dashed, called " Hence, when considering various aspects, we find that in the end, the five aggregates are grasping ( assuming one 's self) as dukkha.
60. Speaking of all, suffering all the pain, even through many lives do not say it all. God said, "In short, the five aggregates of attachment are suffering," to imply that, in short, all suffering exists in each clinging aggregate, as well as salty The sea is found in every drop of sea water.
The above is the five aggregates subject to clinging, and also describes the truth of suffering.
The Noble Truth - (The Noble Truth of Suffering)
61. But in the description of the origin, said: "That thirst (tanha ) arise new existence ( punabhava ), friendship with joy and greed, relate here and there" ... "Tham" This includes sexuality, compassion, non-loving kindness, which will be described in the Dependent Origination, chapter XVII, paragraph 233 onwards. Although there are three such things, it is necessary to understand it as the source of suffering because it produces the truth of suffering.
The Absolute Truth - (The Truth About Defeat)
62. Talking about the cessation of suffering is also about the extinction of the cause of suffering, the thirst for suffering. Since the cessation of suffering arises simultaneously with the cessation of suffering, there is no other way.
As the tree was cut down the
original is not harmed yet it has
not yet been uprooted
This suffering is long ( - Thich Minh Chau translation)
63. It is because suffering only ceases when the source of suffering is eliminated, so when teaching about the cessation of suffering, the Buddha teaches the cessation of the origin of suffering. The Sanhedrin behaves like a lion.
[Note: As the lion shifted its power towards the attacker who fired the arrow on it, not toward the arrow, the Buddha also mentioned the cause, not the consequence. The heathens are like dogs when they are thrown at the land, only to re-chew the earth instead of attacking the thrower. The path to teach the end of suffering by specialized body, but not worry about ending the pollution of self. - Pm. 533].
When infidelity teaches the end of suffering by the way of mortification, it is only to observe the consequences, without paying attention to the cause.
64. The meaning of the termination of that thirst in the text, that is, the arising of the next existential being, is classified as sexual, compassionate, non-loving. The path itself is called "cessation", because "with the cessation of craving, he liberates" (M. i, 139) . Until the "no longer dead," is to eradicate the root of the habit, the internal trend. Killing is also meant to give up.
65. But all these words (kill, renounce ...) are synonymous with Nirvana. According to the absolute, Nirvāna itself is called "holiness of the cessation of suffering." But because of thirst, when Nibbana is reached, Nibbana is called karma. And because of the attainment of Nirvana, there is the renunciation of the thirst for the realms, no longer dependent on any implications such as the five stages of nurture, etc. Nirvana is also called renunciation. , let go, exhausted.
66. Nibbana has peace as its characteristic. It is immortal, or peaceful. It is manifested as the formless, inconceivable.
Comment on Nibbana
Q. Is nirvana non-existent because you can not think about it, like rabbit horn?
A: No, because Nirvana can be achieved through the right path. Some have achieved it, the saints, by means of adaptation is the path of Gender, Concentration, Wisdom. Just as the supramundane consciousness in some people, only the holy saints by mind forgiveness. Therefore Nibbàna should not be unreasonable because it can not be understood: I can not because the fool can not see it, but says that it is not, or can not be seen.
68. Again, nirvana should not be non-existent, because then the path will be useless, ie the aggregates, aggregates, wisdom aggregates will be useless. But it is not in vain, because it does indeed result in Nirvana.
Question 2: But is the path is useless? It leads to an absence, (ie the absence of aggregates, due to the defilements of the aggregates that are not born again).
A: Not so. Because, although the past aggregates are absent in reality, they are not attained only by Nirvana.
Question 3: Is Nirvana the absence of the present aggregates?
A: No, they can not be absent, if they are absent, they become non-existent. Furthermore, Nibbàna is absent from the present aggregates, which is to say that the righteousness of Nibbana is eliminated, at the moment of attainment, which is in the present aggregates.
Question 4: Then it is not wrong to assume that Nirvana is the non-existence of defilement.
A: No, because if that turns out the path does not mean anything. If the defilement can not exist immediately before the stage of the path, the path becomes meaningless. Therefore, it can not be said that Nirvana is non-existence, can not be reached.
Q. 5: It is not that Nirvana is destructive, as in the Sage, it is Nirvana, the destruction of lust, anger and delusion (S. iv, 252).
A: That is not so, because then the Arahant is only annihilation. Because the Arahant is also, it is expressed: "Sage, that is the Arhat, ie the destruction of greed." ( S. iv, 252 )
Furthermore, the next mistake is Nibbàna, which becomes transient, possesses the characteristic of being, and can be attained even without improvement. And because it has the characteristic of being, it will be included in the law, it will be burned by greed, etc. and it is burning that is dukkha.
Question 6: So is Nirvana the destruction that will not be reborn after that?
A: No, because there is no such thing as destruction. And yes, there are still no precautions. Again, it means that the path of nirvana is nirvana, because the path of purification destroys the defilement, then defilement is no longer arising.
70. But because the kind of destruction known as the "innocent", ie Nirvana, is the body-of-grace for the path, Nirvana is called extinction to refer to the path.
Q7: Why do not you tell us about Nirvana?
A: Because it is very delicate, the profound apostle of Nirvana is said to have caused the Buddha to pay homage to the non-virtuous, that is, not to teach sermon (M. i, 186) , and because It must have the eyes of a saint to see it (M. i, 510 ).
71. Not everyone can see Nirvana, because Nirvana is only achieved by one who has mastered the path. And it is non-fabricated, since it has no beginning.
Question 8: Nirvana exists when the path is present, so Nibbana is not non-created. (non-created: uncreated, not due to artifacts that have)
A: No, because Nibbana is not aroused by the path, nirvana is non-created. Because of no creation, no old dead, so Nirvana is often cylindrical.
Q. 9: Then Nirvana is also a commonplace as people say very often is often.
A: No, because there is absolutely no cause for the arising of Nirvana.
Question 10: Because Nirvana is often, so microscopic (microscopic) etc. often?
A: Not so. Saying that Nibbana is permanent is not to confirm mantras, etc. is often constant.
Question 11: Can be said to be naked, because the same as Nirvana, m ceiling there is no birth?
A: Not so, because of the ceiling, etc. Not yet established.
73. The above argument demonstrates that only Nirvana is permanent, because it is non-created, and it is not rupa because it is beyond the nature of rupa.
The goal of the Buddhas is one, not many. But that single goal, that is, Nirvana, is first called the residual healing because it is proclaimed while there are the aggregates of the past clinging, in the Arahantia. This nirvana is proclaimed in the sense of purifying all defilements, but the consequences of past attachment are still present in the arahant who attained Nibbana through cultivation. But next, Nirvāna is called the supernatural after the final consciousness of the Arhat ceases. Since he renounces the arising of future aggregates and prevents karma from bringing forth rebirth in the future, there is no arising of aggregates, but the arising aggregates have disappeared. As the resultant karmic retribution from the past clinging does not exist, this Nirvana is also called supernatural.
74. Because Nirvana can be attained through mental alertness, accomplishment by indefatigable persistence, and because it is the word of the righteous mind, Nirvana is not without regard to self, as the Buddha "The bhikkhus, there is one that is not born, does not become, is not created, is uncontrolled ..."
[Note: This discussion consists of three sections: Questions 1 to 4 reject the view that Nirvana is only mythical, non-existent; Verses 5 to 7 deny the view that Nirvana is only destructive; The remaining verses refer to the evidence that only Nirvana, not mere ceiling, etc. is often, because Nirvana is non-fabricated.]
That is the definition of the termination.
The Truth About The Path To Destruction
75. In the description of the path leading to suffering, there are eight dharmas. Although these dharmas have been explained in the description of the aggregates, here it is necessary to discuss the differences between them as they arise in a single moment (at the moment direct route).
76. Briefly, (a) When a meditator approaches the penetration of the four truths, his / her eye is subject to Nirvana, that is the right view . It has the characteristic of being right. Its mission is to reveal the world. It is manifested by the abolition of ignorance.
77. When one attains such right view, his devotion to Nibbàna, the corresponding purity of right view, is called right thinking . It has the characteristic of orienting right into its purpose. It is the task of generating the peace of mind with Nirvana as the object. It is manifested by the renunciation of wrong thinking.
78. And when he sees and thinks so, his renunciation, a renunciation that corresponds to right understanding, renounces evil kamma, is called right speech . It has the characteristic of including the corresponding language (such as language, etc.). The task is to abstain. It is expressed by renunciation.
79. When the practitioner such abstinence, abstinence slaughter where they, corresponding to the right view, paragraph exorcism now, it is called right action . It is characterized by giving rise to desirable things. The task is to abstain. It is expressed by renunciation.
80. When the righteousness and righteousness of the meditator are purified, the abstinence accorded with the righteous deduction is called right livelihood . It has the characteristic of cleaning. The task is to bring about a proper livelihood. It is manifested by the renunciation of evil spirits.
81. When he has been set up on the level of gender, right action, right livelihood, he is a force corresponding to the right view, cutting off idleness, is progressive . It is characterized by effort. The task is not to arise bad things, It is manifested by the abandonment of delicate evil.
82. When the practitioner tries to do so, the non-neglected mind in right view, renouncing the wrong mind, is called mindfulness . It has the character of independence. Mission it is not forget. It is manifested by the renunciation of the wrong mind.
83. When the mind of the meditator is protected by such supreme mindfulness, the corresponding righteous thoughts are deducted from the deva, called right concentration . It is characterized as non-dispersive. Its mission is to concentrate. It is manifested by the renunciation of evil.
This is the method that describes the path leading to the cessation of suffering.
The above is a detailed definition of the four truths, starting with suffering with birth, etc.
84. On the task of mind (see verse 14 above): here it is necessary to understand the mind of the four truths. It consists of two parts that are conceptual and can be entered. The concept is of the world, acquired by listening to the cessation of suffering and the path to suffering. Enthroned as the place of departure, it goes into the four truths by extermination as the object, as the sutras say: "O bhikkhus, those who see misery see the origin of suffering, the cessation of suffering, and the path to suffering. (V v. 437 ) With the episode, eradication, the same way (who sees the whole cause of the Book, etc.).But the task of mind will be clarified in the purification of knowledge, Chapter XXII.
85. When the mind is still in the world, the mind blocks the wrong view on the self, to prevent blocking the ant, destroy the mind to prevent prejudice, the mind denied the wrong view of wrong results. Or mindset to prevent the theory of retribution, in other words is often found in the net in the aggregate there is no regular fall; The precepts of the doctrine of the human factor, ie, there is no human being, such as the claim that the world is created by birth, by a first cause, by time, by nature, etc. Consciousness prevents the evil doctrine of the cessation of suffering such that the end of liberation is in the formless, etc. The act of preventing the wrong tax on means such as that the path to purity is in the pleasurable or ascetic, while the truth is not.
Therefore,
When a person is confused about suffering
On the origin of suffering and the cessation of suffering
On the path leading to suffering,
he can not see the truth.
This is the task of the mind.
86. Regarding the division of contents : all dhammas except greed, and the dharmas, are contained in dukkha . Thirty-six types of participation (as organic kindness, charity, non-organic affinity, each consisting of 12 Origin exterior. No matter three times, as if the matter is of 108) was included in the collective substrate , cessation of dukkha, the unalloyed with any method. Knife to the right understanding leads, including measures such as standard trạch sufficiency, knowledge base, knowledge distribution power and enlightenment scout, Noun right thinking involves three types of centrifugal focus is telecommunications.
[Note: At the moment of the world, there are three separate minds are non-greed, vocabulary and bi; At the moment they are considered as one, because of the greed, evil and evil.
The word linguist consists of four kinds of good karma. The word kamma consists of three kinds of good karma. The term network includes the lack of education. Or all three of these constitute the virtues enjoyed by the saints, and the precepts of the saintly devotees must be kept by the hand of faith, so faith, faith and effort are included, There are all three of these. The main word is four-striking radical need, tons of force, tons of effort and effort. Chief concept encompasses the four foundations of mindfulness, mindfulness based, concept and notion of enlightenment force. Righteousness consists of three kinds of beginning, namely concentration, concentration, concentration, and force. The presentation of the content.
87. For example: Suffering should be considered as a burden, as a burden, as a burden, as a means of putting down the burden. Suffering as the disease, as the cause of disease, kill as the disease, as the drug treatment. Suffering as the hunger, set as the limit ( losing the season - ND ), killing as well, as the rain on time (do the season ).
Again, these truths can be understood in the following way: the hostility, the cause of hatred, the end of hatred, and the method of ending hatred. Poisonous plants, roots, root cuttings and rooting methods.Fear, the cause of fear, the end of fear, and the way to the end of fear. This shore, the flood, the other shore, and the effort to get to the other shore,
The above is a description of the examples.
88. About the four clauses: There is suffering, not suffering. There is emptiness, not dukkha, suffering is suffering, suffering is not holiness. Tap, kill, direct the world.
89. Here, although the dharmas corresponding to the path are the result of ascetic suffering as suffering (see verse 35), the sentence "what is impermanent is suffering" (S. ii, 53). But this is not suffering.Killing is noble but not suffering. The practice and holiness can be suffering because they are impermanent, but they do not suffer in the true sense, because it is their duty to understand the meaning of life.
The five aggregates of clinging, except of craving, in every aspect, are both suffering and sublime. The direct relationship and the fruit of asceticism is not suffering in the true sense that, in order to know it, life lived under the virtues; They are not holy. Episodes, extermination, and relief should be interpreted similarly. This is the presentation of the four clauses.
In the absolute sense, first of all the four should be understood as empty because there is no suffering, the witness of the cessation of suffering, and the person on the path to suffering. So:
There are no suffering but there are people suffering
There are no work but no creators
There are no deaths but no witnesses
There are no paths but real people.
Or:
Suffering, the practice is not usually, net, peanut
Status immortal (Nirvana) no self.
Highway is not often, lost, it
is the emptiness of the four truths.
91. Or, there are no three to kill (suffering, practice, and death), not three, Or, the cause is not fruit, because of absence in suffering, and absence in the kill. The person does not carry his fruit as the case of the divine self ( pakati - primordial essence ) to the deity who has fallen. And there is no human being in it because of the absence of suffering in suffering, and the path in the path. The fruit of a human has no nucleus in it, such as the polar field for the supernatural. Therefore,
In Suffering, the Tao, there is no
Killing, it does not cover the practice of the
Human does not contain the fruit of it.
In the absolute fruit also no human inside.
Above is the description of emptiness.
92. In terms of singularity, etc. (see verse 14): All suffering belongs to one type of mental state of suffering, but belongs to the two types of mind and matter. Suffering is of three kinds divided into reincarnation in the plane of sensuality, form and formless. Suit of the four types when told by four food. Suffering in the five categories when the five aggregates are grasping.
93. Also, cetasikas are monotheistic and irreconcilable. The three types are love, compassion and non-attachment. It belongs to four types because it is abandoned by four directions. It falls into five categories according to the enjoyment of rúpa, or perception, or perception, or action, or consciousness. They belong to six categories according to the six groups of charity.
94. Killing of one kind is because it is unconditioned. But indirectly, there are two kinds of healing and healing. Weaving of the three types is the purity of the three, the four types of destruction is achieved through four directions, eliminating five types of extinguish five favorite and kill the six categories when classified according to the eradication of six groups.
95. Likewise, virtue belongs to one type when it is considered to be a practice. The Dao belongs to the two types when it is based on study and wisdom, or knowledge and practice. There are three types of dharmas in the three aggregates. The dharmas consist of the three aggregates, such as the cities of the kingdom: "The Visakha Sages , eight doctrines, are not included in the three aggregates, but the three aggregates comprise the eight. Whatever righteous thoughts, righteous thoughts, righteous thoughts, righteousness, righteousness, righteousness, righteousness, right mind, right mind Which belongs to the aggregate knowledge. " ( M., 301 )
96. For here, righteousness, right livelihood, right livelihood are precepts, so they are included in the aggregates because of their fellow beings. Concerning righteousness, mindfulness, right concentration, concentration can not be its nature, it produces only, but with the completion of the task of effort, the concept of duty to prevent agitation, can achieve. to be safe
97. For example, three friends wanted to attend a ceremony in a garden. One saw the champak blossom, with the hand picked without coming. The second man hunched him up. Although standing on your back, the other person did not pick flowers because of unsatisfactory. The third person should stand shoulder to shoulder, so that the flower can be picked to decorate the ceremony.
98. Also in the case of recitation, concentration and progress. Objects such as champak flowers. Self can not bring peace, as the other can not reach the hands of flowers. Progressive as a friend curved his back to stand up. Mindfulness is like standing near the shoulder as the fulcrum. With the aid of such a means can be brought only by the one-pointedness on the object. Therefore, in the aggregate, purity and mindfulness are included for the purpose of helping one.
99. Also about right understanding and right thinking. Tue itself can not define an object is impermanent suffering no self. But with the help of thought, by constantly striking the object, it is possible. How?
100. Just as a money changers have on hand a coin, want to look carefully can not only with the eyes but also with the fingers to rotate through. Knowledge alone can not distinguish an object from being impermanent, etc. but with the help, directed towards the object, whipping it into the strong, turning it over, can determine the object. Therefore, in the aggregate of knowledge there is only right view, but the mind itself is also contained in it, because the mind serves the right view.
101. Thus the path is contained in the three aggregates, so the three types of the three aggregates. And the four types when it comes to the director, etc.
102. Again, all four truths are of one kind, because of their immaterial character, or because of the nature of the need. They belong to two worlds (suffering, concentration) and exiting (enlightenment), or conditioned and unconditioned. Three types are the one to be abandoned by seeing and practicing (cessation), which can not be abandoned and not abandoned (suffering). They belong to the four types that need to know tri (suffering), etc. (see paragraph 28).
103. The other and the other (see verse 14 of this chapter): All four truths are the same in non-apocalyptic, non-selfish, and difficult to penetrate, such as: "Ananda, what do you mean? It's harder, when you have to shoot the arrow through the lock from a distance, to hit the target multiple times, or to use a hair that split a hundred times more? " It's much harder to break the hair a hundred times. - Ananda, even harder, is the penetration that "This is suffering" ... "This is the path leading to suffering." ( S. v. 454 ). Four truths are different when analyzing by their nature.
104. Two Noble Truths, the same is because of deep, difficult, worldly, smuggled. They are different if divided into the cause and effect, the need to know tri (suffering) and the need to end (set).Strangeness, the same path because of deep, difficult to grasp, because of the output, the unreasonable, but different when divided into objects (kill) and the target to a (object), the need to prove (kill) and the need (direct). Suffering, the same for the same is the consequence, but other nahu because of micro-suffering, kill immediacy. The same, because the same is the cause, but different because the pure is akusala, the pure is good. Suffering, the path of cultivation is because of the same, but different in the suffering of the world, the director of the world. Likewise, episodes and episodes are the same because they are not theological or uneducated, but they are different because they have objects, but they are not. 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.10/10/2018.
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