Pure Land
Chapter I (continued)
-ooOoo-
85. About four things. The text: "Sitting on the bodhisattva, the bhikkhu accepts clothing just to prevent hot cold, to prevent the flea, flies, wind, solar heat, reptiles, for the sole purpose. Covering the shame, he took the alms food, not to play, not to be passionate, not to jewelry, not to make himself beautiful, but only to this body to live long, to be maintained, to be free from harm, to support the virtue, to think: "So we will eliminate the old feelings and not give rise to new feelings, we will live healthy, no guilty and secure. "The right foot of the self-righteousness that he used to stay home to prevent heat and cold, prevent the touch of flies, mosquitoes, wind, solar heat, reptiles, only to The danger of the weather, only for the purpose of living alone, He is used as a weak medicinal healing, only to prevent the feeling of suffering gave birth to complete suffering? TheM. i, 10)
Solution: right path is the intention (Manasikara ) as a means and a path, it means to know clearly. It is as follows: "to prevent cold", etc.
86. Dress for any type of underwear. You did life Its use, wear (coat of). Only: not for the purpose. The purpose of the meditator is to use not only cool things to do, but also to prevent the cold. Prevention of cold : stop the cold of any kind, from the inside due to turbulence, or cold from the outside due to weather. change. Prevention of heat : the heat of fire, forest fire, etc.
87. Prevent the contact of fleas, flies, solar heat, reptiles: "fleas" are mosquitoes that feed on animals. There are two winds: dusty winds and dustless winds. "Reptiles" are long-lived creatures such as snakes, etc. .. Move by crawling on the ground. "Touch" has two: touches by being bitten and touched by being crawled on them.
88. Just to cover up the shame: "Only": is said constant purpose, because "cover shame" is the purpose is constant, the other (prevention) .. are the the purpose of the period, of the use of clothing. "Shame" refers to the genitals, for when part of it is revealed, the mind is "damaged". This part is called "shame" (hirikopìna ) because it causes shame, hirikipana .
89. The alms food is a variety of food, called pindapatas, because it is placed in the bowl of the monk while it is begging (pindolya ). Or, drop into the bowl previously held (Pinka ), the collection (sannipata) the alms (bhikkha) here and there. Not for fun : not for the purpose of charm, like the boxers, drunk with power, heroic ect. Not for jewelry , not for the purpose of shaping, as if the king's women, female prostitutes, etc. want to have round limbs. Not for self-healing, Not for makeup purposes, such as double diggers, dancers etc ... Want bright skin.
90. The phrase "not for fun" is said to give up growth, "not to be passionate" is to abandon the growth yard, "not to jewelry and beauty" is to abandon greed growth. And, the first two are to prevent bondage from happening to oneself, and the third is to prevent bondage from happening to others.
91. This body , the body of four. To live long, is to live on. Maintained is to stay alive. He uses alms food for the sake of maintaining the body, such as the owner of an old house using pillars supporting the roof, such as the greasy charger for the axle, not for jokes. , jewelry, passion, dress. Moreover, "long life" is the root cause. So, the phrase "to live this long life, to be cared for" means, for the sake of maintaining the life of the body in this body.
92. To avoid harm : hunger is called "harm" because it distresses it. He used alms food for the purpose of stopping the harm, such as applying oil on the wound, getting hot against cold, etc. To guard virtue: for the purpose of supporting the pure life in the doctrine and in the path. Because, when a monk is engaged in passing through the deserts of despair by means of the Three Disciplines, based on physical health, the necessary condition is food, the use of food is the same as that of human beings. want to through the desert to eat their own children, or as people want to cross the river using rafts, crossing the sea using the ship.
93. This is how we will eliminate the old sensations and not give rise to new sensations : as the sick person uses medicine, the bhikkhu who uses alms food thinks: "By eating this food, we will cease The old feeling is the hunger, not the sensation. It is the craving for sensual pleasures. . I will stop feeling it, stop it by eating moderation, appropriate. And the "new sensations" are feelings that will arise in the future, because the present accumulation of karmic retribution is inadequate. I also will not give rise to new sensations, by using appropriate alms.
What is presented here includes the proper use of the necessary things, the renunciation of the asceticism, but not the legal elimination.
94. We will live healthily : "In this body, which exists by means of things, we will be healthy by eating in moderation, that health is called" endurance "because there will be no danger. As such, the bhikkhu uses alms such as those who wear chronic illnesses to take medication, live without error, calm"He is using begging, thinking," I will get no fault by avoiding asking, receiving and eating inappropriately, and I will live peacefully by eating well. "Or he thought: "We will be guilty, without the presence of errors such as fatigue tired, sleepy, sleepy, blinded by other people ... Because of food insatiable cause. And we will have a life of peace by virtue of our temperament. "Or he took the alms, thought the pleasures were long, lazy for not eating too much, and we would have one. Peace of life by tame four majesty, thanks to reduce the maximum level of about four years. Because there is a sentence:
What is said above can be understood as the distinction of purpose, and the practice of middle way.
95. Place of birth (senasana ) is the bed (sena) and seat (àsana). Because any place where we sleep (seti) in a temple, or a hut on the wall, etc. .. That is the bed, the bed; and wherever we sit (àsati) it is the seat or court (àsana). Both are court or resident.
Just to avoid the dangers of weather and to live alone: the weather in the parasahana, called "the danger of the weather" (utu- parissaya). Inadequate climate conditions, the body of disorder leading to mental disorders, can be avoided by the use of residence. To avoid this suffering, and to enjoy the monopoly. Of course, avoiding the dangers of the weather is also said in the phrase "cold prevention", etc. But, as in the case of wearing clothing, shading is seen as a constant purpose, Here again, here again, to emphasize the purpose is invariably avoid the dangers of the weather, the other purpose is only the stage. Again, the "weather" indicates a climate, distinct and latent. The danger is clearly lion, tiger, etc. While the potential danger is greed, greed etc.
96. Medicinal uses : "treatment" means to reverse (paccaya) with disease (pati-yayana), only any kind of healing suitable for healing: oil, honey, milk Etc. Called "therapeutic drug". Noun Pali is parikkhara translated as "necessities" here, but in other sections, it means accoutrements and accessories. Here, both meanings are usable, as therapeutic medicine is a device to sustain life, it protects us by preventing life-threatening suffering, and at the same time, it is an accessory. , because it is life-longening. So called "need".
97. Prevent the feelings of suffering that have arisen : "suffering" is the disturbance of the four elements, and the diseases caused by the disturbance, such as ulcers, leprosy, etc. "suffering feelings" are the feeling of pain, feelings arising from bad kamma. To be completely separated from all suffering.
The above is to explain the meaning of the relation between the widgets. In short, its characteristics are things after the right foot of mind.
98. (a) In this fourfold world, the dominion of the Precept is upheld by faith , because the precepts of the precepts are not in the discipline of the disciples, as evidenced by the Buddha's refusal to allow the disciples made learning the world. ( Vin, iii, 9-10 ). When we have faith in the Buddhist school, we must complete the world, regardless of life, as the saying:
The Buddha also taught: "When I declare a disciplinary world for the disciples, my disciples do not go through that world, even if you have lost your life." ( A.I v. 201 )
99. The story of the elders who were tied up with wire was as follows: In the forest of Mahàvattani , the bandits lay a high priest with a black cord. In seven days, he grows insight, results in the non-return, death and was born in the realm of Brahma. In Sri Lanka, an elder was also tied up with a vine in a forest. When the forest burns but the creeper has not been cut, he is free from insight and attains Nibbana at the moment of death. When Abhaya , the Teacher of the School, passed with 500 bhikkhus, saw the incident, cremated his body and built the tower.Therefore, the good men in the next life should also follow the example, keep the pure world education, renounce life if necessary, rather than breaking the precepts that the Buddha had created.
100. (b) Whereas the precepts of precepts are practiced with faith, the control of the dharmas is practiced through sober awareness. When the activities of the mind are based on mindfulness, craving and other habits have no chance of penetration. As the fire teaches: "O bhikkhus, it is better to burn the red iron to burn the eye, rather than to hold the generals of the matter perceived by the eye" ( S. iv, 168 ). It should be practiced by using mindfulness constantly to prevent the attachment of external generals that may provoke the mind of greed, etc.
101. If you do not do this, then the restraint of the Precepts is not sustainable, like cultivation without a hedge.About that will be the enemy invaders, as a village open the gate will be stealing intruders. And craving sneaks into his mind like rain on the roof not covered. Teaching:
102. When practiced in this way, the precepts of the Precepts will be lasting, as is the cultivation of fences. About that will not be affected by the invaders, as the village with smart portals defense is not stolen sneak in. And greed not sneak into the mind, like the rain does not leak in a roofed house: Between the legal bar door to protect the door closed, cleverly kept robbery into the village.
103. However, this is the upper teaching. This mind is referred to as "rapid change" (A. I, 10), so the protection of the sense doors must be practiced by eradicating the initiated craving, with the impure mind. As great Vangsi has done. One day, while he was begging, after his ordination, not long, lust raged in his heart when he saw a woman.He made ananda false white :
Venerable Master said:
The great virtue except greed and continue to beg.
104. Again, a bhikkhu full of bhikkhus, such as the Venerable Cittagutta, reside in the great cave of Kurandaka , and the great Mahà-Mitta Mahayana monastery .
105. In the great cave of Kurandaka , there is a beautiful painting depicting the ordination of seven Buddhas.Some bikers travel there, see the picture says: "white virtue, beautiful painting". "Great sages, I have been here for more than sixty years, no matter whether there are paintings there or not, now I know, thanks to eyeballs." The Elder, though he lived there for a long time, never looked up at the cave. At the entrance to the cave, there was a large neck, and the elder never looked at it; he only knew it had flowers, when he saw the petals fall on the ground.
106. The king heard the precepts, so he summoned him, three times the elders both refused the three. The king ordered the sealing of all the women's milk and told him that if he did not come, all the children would have to starve to death. Because of the love of the children, the elder went away. When he heard him, he said, "You will enter the palace. I want to receive the precepts." After he was put inside the palace, the king came to worship, offering and said: "white virtue, today is not convenient, Mai will receive the precepts. The king and queen paid homage to him. Seven days passed, when the king or queen came, he said a sentence: "May the king be happy."
107 The bhikkhu asked: "Why, the great virtue, whether he or his queen said: will the king be happy?" The elder said: "Honestly, I do not notice it is king or queen." After seven days, when the elders were reluctant to live in the palace, the king let him go and he returned to the cave. In the midst of the night, he witnessed the Arahant, the cave resounding.
As a result, when a good man wants to find happiness for himself,
109. Maha-Mitta 's mother was poisoned. She told the girl that she was also a nun: "Hey, come to my brother, tell him I have pain, and ask for some medicine." Nurse to the senior. He said: "I do not know how to root the plants for medicine, but I will give you a prescription: from the moment of ordination, we never violated the precepts of nuns pollution. With this truthful word, expect that mother will heal. Come back and say to the believer, and rub it on her. "She returned to her mother and told him to do so. "Well, if the virtue of life is still alive, how can He also touch the head of a monk like a son?"
110. Therefore, a good samadhi ordained in this Vinaya,
111. (c) While the bhikkhuhs are accomplished through mindfulness, the purity of life must be exercised with diligence, because the devotee renounces evil, renounces seeking Righteousness, by seeking righteousness is alms, etc. Avoid unproductive sources such as avoiding poisonous snakes, and only use clean-source items.
112. For the non-living person, any necessities obtained from the Sangha, from a bhikkhu group or from lay followers who believe in his teachings, etc., are called. is "pure origin". But the things earned by begging are purely pure origins. With the first momentum, pure food is food obtained by alms and by those who have faith in virtue from the well of the case. If he uses urine to heal illnesses, and only eat ragged seeds, it breaks off, his virtuous head is worthy, he is considered the supreme bhikkhu of the heirloom self. ( A. ii, 28 )
113. Regarding clothing and other necessities, a pure bhikkhu no one speaks alluding, speaking around, etc. But for a place of residence, the non-virtuous life can be said to imply .
114. For example, when a bhikkhu is preparing a place for a place to live, he is asked: "Whose virtue is it, who is building it?" He answered, "No one else." Another suggestion was, "Where are you from?"
"Great virtue, you are in a villa-you are layman, but the bastard is not in the house." Saying around is like saying, "The homeland of the monks is overcrowded." Or a kind of indirect speech. other.
115 But about the medicinal healing, all the alluded to, the winding is allowed. But once the disease is out, it is allowed to use the medications that have been obtained through the speech or not. The lawyers say that is, while the medical doctors on the business said that although not committed, but such life is pure, so it is not.
116 However, a person who does not use verbal cues, although he allows, a non-believer uses only the things that are rightfully obtained, not to say crooked even though it is harmful to one's life. This is called the supreme in the free-living, such as the elders of Xa Phat.
117. One time living in the forest together with Sun Giong. One day, he had severe intestinal problems. In the afternoon, Moggallana came to look after him, asking: "Sage, the old days when such pain, what makes the sage less painful?" Replied the monk. "When I was at home, my mother often mixed with butter, molasses, etc. .. And for me to eat porridge with milk. I have eaten.
- "Okay, sage. If sage or I have merit, maybe tomorrow, we will get a few of these things."
118. There was a tree near to overheard the story, thinking, "I will give porridge to the goddess tomorrow." Then he goes to his family to support the author, enters the body of his eldest son, makes him sick, and says to her: "If you make such a porridge for the religious, then I rescue the baby ". Although we do not say, we still make offerings to those who need it. "The next day, they prepared the porridge as the need.
119. Muhammad Gautama next day to alms at that house. The owner filled his bowl of cooked porridge. "The great virtue will go away, we will give more." After they finished eating, they added another bowl to bring back to worship. Seeing porridge, Salad Lord thought: this porridge is very good, but how does it get? When it came to this, he said: "Sage, this alms food can not be used."
120. Instead of thinking: "He does not crave the alms brought by me." Sun Giong holding the bowl of porridge overturned. When porridge poured out on the ground, the pain of Phra Surat Phat vanished, and from there until forty-five years later, never again.
121. And Lord Venerable Soup said to you: "Sage, whether the bowels are hanging out, dragging on the land, I should never eat porridge because of the words implied."
122. Therefore, in any case
123. (d) While purity of life is practiced through diligence, the world of four objects must be practiced with wisdom , since only the intellect can see the benefits and the danger. Insurance of four items. Give up your attachment to them, and keep the precepts by using the things that are lawfully and appropriately followed by the right foot of mind as mentioned above.
124. Supervision has two: while in use and while receiving. Non-error handling is when the receiver y and so on.Observing them is only four, which is boring, and when used with the same observation.
125. There are four uses: Use as a thief, use as a debt, use as a property and use as owner. An unfaithful person uses four items, even to sit in the ranks of them called as thieves. A person who has gender, which does not honestly understand (eating) while using, is called "as debt". Therefore, the garment must be felt when worn, the alms food must be sensed in each piece of food. Those who can not do that, please watch before meals, after meals, early in the night, in the middle of the night and at the end of the night.
If the sun rises but has not touched, he sees himself as indebted to use four things. Breeds should also be used whenever possible. On medicinal products, righteous thoughts in both times, when received and when to use, is good. But when receiving a sense, which when using non-mindfulness error. If there is no mindfulness (awareness) that when used, there is no fault.
126. The purity of the four types: through the teachings, by the protection, by seeking and through the sense of contact. The precepts of the precepts are purified by the teachings . The protection of the property is pure by the protection . The purity of life is purified by seeking , because the search is pure where the renunciation of evil.The four virtues are purified by sense . Therefore, the above said, although when receiving forgetful feelings, which when used with a sense of closure is not fault.
127. Using four things by seven degrees of Attraction (four paths, three fruits) are collectively referred to as "legacies". Because they are Tathagata's children, they use items such as inherit the inheritance of their father.Although it is because of laymen who really are the Buddha, because they are allowed to use the Buddha. "Use as master" is with those who have removed the defilement, no longer false education.
128. For the use of the above, as owner and as heirs are allowed. But to use as debt is not, say to use as a thief. But a person of virtue, who uses senses, does not owe it, because it is contrary to the use of debt. Or it is also included in the "use as an inheritance," because a virtuous person is also called a frustrated person, because he has learned the precepts.
129. The best use is to use as the master, so when a monk maintains contact with the four objects, he should like this, and use after the senses as said.
130. Relating to the fullness of the world of the four widgets, there is a story novice grandson Sngharakkhita . He used the four necessities after senses, said:
Anyone who
wishes to end suffering, please use the four things .
The above refers to the four types of gender: Prevention by Gender. About the protection of the door, the protection of pure net, and Gender of four appliances.
131.
18). Now, let's mention the first "five categories". Patisambhidà said:
132 (a) The precepts of those who have not been completely absorbed in the Sangha are called partial purity because it is limited by the number of precepts: 5, 8, or 10.
(b) The precepts of the qualified person are as follows:
Although the numbers are numbered, it is understood that this is the limitless purity of life, because it is uplifted, without limits such as name, benefit, attachment, body or birth. network. As the virtue of the Elder Mahà Tissa Ciragumba.
133. He never renounces the following thinking of a good son:
134 The world of virtuous people since they are absorbed in the rising of them has no defilement of mind, since the mind is completely purified, the world becomes the closest cause to the arahant so it is called It is full of purity, as in the case of two elder sisters Sangharakkhita ( Sangha) and his grandson.
135. The elders over sixty are waiting to die. Raise them to ask if you have any supernatural status. He said: "I do not have any supernatural status." At that time the young bastard said to him, "All good people, because they thought that they had attained Nirvana, should have traveled tens of miles to come here. ordinary sage "Sage, because want to meet the Buddha Metteyya (Maitreya), so we do not attempt to gain insight. Now, let the sage sit up, and may well be. "And the bartender lifted him up, and departed: and when he was come out, the elders attained Arahantship, They raise their cloaks, white veil: "The great virtue, he has done a hard task, is to accomplish holiness at the moment of death." Sage, it is not difficult, but I will tell the sage. From the moment we left home to this day, we do not see any action that we do without consciousness, without mindfulness attached. "
Your grandson also attained Arahantship, at the age of fifty.
136.
137. (d) Pureblood is the world of the learned, because it is not attached to the wrong view, and like the precepts of the elder Tissa the son of the landlord (Kutumbiyaputta -Tissa Thera). Because of wanting to be free in the Arahant due to this virtue, he told his enemies:
138. There is an older, sick person who can not feed himself. He lay writhing on the stool and urinating. Seeing this, a young bishop said, "Oh, how miserable is life!" The elder said: "Sage, if we die now, then surely we will be blessed heaven, we have no doubt about it. Again, as well as the "happy" situation of abandoning the world to discontinue. And he added: "I will die with my virtue." When he lay down, he used his insight and attained Arahantship. After the result, he said the verse:
139. (e) The world of Arahants, etc., is called tranquility, because it is not all unclean, and because it is very pure.
140.
19). Finally, the second category (cf. paragraph 25) is to abstain, abstain from the mind, control and not commit, as Patisambhidā says:
"These precepts bring to the bride, rejoice, contempt, practice practice (the habit of repetition) to practice, training, improvement, to conditions, equipment, To fullness, complete separation, lust, lead to the death, security, victory, enlightenment, Nirvana. ( Ps. 466-7 )
141. "To give up" means to not arise unwholesome things such as killing, etc. But the renunciation of an immoral deed will support and promote a good deed by virtue of renunciation as a foundation for good, to concentrate that good by preventing hesitation, so called sila association with sya , that is, support and concentration (cf. paragraph 19). The other four shows the presence of the will to do this, the will as the will of the two "abstinence and abstinence", and the will of the innocent this world
142. Here, the fifth question: "what kind of gender" has been resolved.
143. What is left: What do polluters, what do the bar?
The answer is that the torn rage of the world is called pollution, and not ragged is called pure. The "ragged" of the world is a crime due to the benefits, praise, (name), etc. And the seven sex of the binding. When a transgressor of the precepts stops or ends at the end of a monastic path, he belongs to any of the seven "congregations" (the seven groups of bhikkhu), whose precepts are called torn, as a piece of cloth is cut at the edge. But when he broke the precept over half of the training, the so-called "sting", as the cloth was cut in the middle. When transcending the circle two or three times, his or her gender is called "stained", such as a black or red body crawling, but suddenly there is a different colored hair in the back or abdomen. When he committed the transgression often, he called it "speckled," as the cow on the body has different spots with its skin.
144. Likewise, the precepts are not intact, when there are seven bonds of sex, as the Buddha taught: "Brahman, there are some brahmins, Brahmins are proud to live righteously because they They do not really have sex with women, but they let women rub, massage, bathe, scrub, enjoy pleasure in it, this is called torn, beaten When a person is tied up with a desire rope, he or she will not be free from birth, old age, death, or sorrow. suffering of the brain.
145. Again, Brahman, sometimes he does not let women do the same things, but joking, fun, enjoy women.
146. Again, sometimes not joking, but he looked at poking women, four eyes look at each other ....
147. Again, Brahman, sometimes not doing so, but he heard the woman hear the wall say, laughing, crying ...
148. Again, though he did not do so, he thought of the voices, the laughter and the games that had been playing with them before.
149. Again, brahmin, he may not be like that, but look at the owner or son of the owner who is enjoying, enjoying the five pleasures.
150. Again, brahman, sometimes he does not do the same thing, but he cultivated the virtue of the wish that, by virtue of this ascetic, we become a god in heaven or low. He, pleasure, desire, satisfaction in that desire. Brahmin, this is called the torn, stuck, stained, mottled, where a practitioner of virtue. He said I would not be free from suffering. "( A. iv, 54-6 )
151. The integrity of the precepts is: do not violate the precepts of the penitents of the transgression, the seven doctrines of desire, and do not start the evil as the yard, hatred, domination, contempt, jealousy, fraud, cheating, stubbornness, arrogance, arrogance, arrogance, arrogance, ignorance (see M., business No. 7 ), which often start the virtues as less want Sufficient, long distance ( M., business 24 ).
152 Gender is not violated for the purpose of profit, and so on. And gender is regulated by repentance because it has forbidden, the precepts are not broken due to the bondage of sex, and the evil as the yard, not torn, not patchy, not patchy, not mottled. Such worlds are called liberation because it brings about the condition of a liberated person, who is called the wise man , is not afflicted with affection and anger, is helping the mind because it leads to attainment and defines . Therefore, the absence of tears, etc. It is the pure world.
153. This purity is obtained by two aspects: the danger of transgression, and the benefit of the fullness of the world. The danger of transgression is as stated in the Prophet iii, 252: "O bhikkhus, there are five dangerous".
154. Again, due to the lack of virtue one does not make the gods and humans happy, is a difficult one to lie to his fellow practitioners. He suffers from transgression, criticism, and regret when he sees those who hold the precepts are praised. Because of lack of gender, he is as bad as a rough cloth. Being in such a situation is painful, because the person who shares his views will have long suffering in the land. It is worthless, because it does not bring great results to the benefactors. He is hard to clean, as long as the stool is long, like a piece of wood on the stingrays, not being a monk or a layman. Although claiming to be a bhikkhu without a bhikkhu, it is like a donkey walking in a cow. He is always hot, like the enemy of everyone. Living with him is as difficult as living with a dead body. Although he may be a multicultural, He is not worthy of respect for his revered deities, as is the fire of impure wood for the brahmins of fire. He can not attain the results, as the blind can not see the color. He is careless about magic, like the poor for the kingdom.
Although he thinks he is happy, it is very painful, because he has suffered the suffering presented in the Sutra . (A. iv, 128-34 )
155. The Buddha taught that when the unadorned person is offered reverence and the mind is full of desire for the five years of practice, the consequence will be intense suffering, which can make the person profane. made hot blood because of remembering what was done. "O bhikkhus, do you see the great fire that burns out?" "What do you think, bhikkhus, would you rather sit or lie in that red fire, or rather sit down, to lay a girl of the lineage, brahmin, daughter Hosts with soft hands? " "Well, it would be better to hug a girl who is better off because of the Blessed One, it is painful to sit or hug hugging the red fire".
156. "Brothers, I tell you, for a monk who has no moral precepts, bad nature, impure suspicions, sneaky behavior, I do not live my life claiming to be a virtue, internal corruption, lustful, corrupt, with such a person, would sit or hug hugging the big fire burning. As such, it can be dead, but not so when the body is in general, it must be born in the realm of evil, the beast, the land, the hell, but if one does not have virtue, ... That sit or lie hugged a girl lineage killing .... It must suffer long harm, because when the body in common, it will reborn in the land, the beast, the realm, hell "( A. iv, 128-9 )
157. After using the example of fire for suffering only accompanied by sexual desire, he also took the example of ponytail, pointed, hot iron, red iron, iron bed, iron chair, the pot of iron, for the sake of the pain of receiving the glory of offering, and the use of the four necessary things, for a bhikkhu who has no precepts. "( A. iv, 129 )
158.
Such observation is called "seeing the danger in the breaking of the precepts," and seeing the benefits of the fullness of the world should be understood as the opposite.
159. Furthermore,
160. The mind of a person who understands this will shudder at the fear of transgression and try to rise to the highest level. Therefore, be careful that the precepts are pure, after seeing the danger of breaking the precepts and the benefits of morality.
161. Here, the Purified Purity, mentioned under the precepts of Gender, Concentration and Wisdom, is given by the phrase "the layman of the precepts " (Chapter 1).
This chapter is designed to make the good person happy. 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.5/10/2018.
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