[XXIX - DISCUSSION ON REALITY] « Vipassanakatha » 29
1. 'This is what I hear. There was a time when World Religion stayed in Sāvatthi , in the Jeta garden, the park of Anāthapiṇḍika . There, he spoke to the monks like this: 'Hey monks'. The monks answered: 'Dear Sirs'. So Sun says this:
2. Hey monks, when the Bhikkhu on stilts see any act of creating a result that is permanent, then he cannot choose [1] to be compatible [with truth], and if it is impossible to choose reciprocity [with real], he will not be able to penetrate the certainty of righteousness , * and if he cannot penetrate the certainty, he will not be able to realize the fruit of the fruit, the fruit returns once, the fruit does not return, the fruit of the arahant. The monks, when the monks see all the acts that create results are impermanent, he can choose to agree [with truth], and thanks to the choice of reciprocity [with truth], he will have can penetrate the true certainty, and by penetrating the true certainty, he will be able to realize the fruit of the fruit, the fruit returning once, the fruit does not return and the fruit of the arahant.
* ' sammattaniyāma (certainty of rightness): certainly righteousness' is eight right paths: called true righteousness from right view, is of course the certainty of the irreversible direction (Pm 784). Bhikkhu Bodhi translated as the fixed course of rightness : the unshakeable path of righteousness. It symbolizes the path of the supramundane ( ariyamagga ). Comment Ministry of Linking Sutra said that once this path has arisen, it will not be an obstacle. Read Bhikkhu Bodhi, The Connected Discourses of the Buddha Vol. I: note 530, page 468 on the shelf (S i 196); note 268 pages 1099 on the passage at (S iii 227f).
3. The monks, when the monks see any act of creating a result that is pleasant and pleasant, he cannot choose to agree with [the truth], and ... [and so on as in e. 2 until ... ... fruition [237] arahant. The monks, when monks all acts to create results are suffering, then he can choose to agree [with truth], and ... [and so on as in e. 2 to ... ... arahant.
4. Hey monks, when monks see any phenomenon is falling, then he cannot choose to agree [with truth], and ... [and so on as in e. 2 to ... ... arahant. The monks, when monks see all phenomena [2] are not self, then he can choose to agree [with truth], and ... [and so on as in e. 2 to ... ... arahant.
5. Hey monks, when Bhikkhu stilts see nibbana is suffering, then he cannot choose to agree [with truth], and ... [and so on as in dd. 2 to ... ... arahant. The monks, when monks see nibbana is peaceful, then he can choose to agree [with truth], and ... [and so on as in e. 2 to ... ... arahant.
6. Does he choose to correlate [with the truth] according to how many aspects? Does he penetrate the true certainty according to many aspects?
He chooses to agree with [truth] according to forty aspects. He penetrated the righteous certainty according to forty aspects.
7. Which position did he choose to correlate [with the truth] according to forty aspects?
He penetrates into the certainty of truth according to forty aspects?
[He] saw clearly the five assemblies of impermanence, suffering, illness, pimples, arrows, murders, sorrow, strangeness, decay, translation, catastrophe, terrible, threatening, degenerating , unstable, unprotected, no shelter, no shelter, empty, empty, * empty, not a fall, dangerous, subject to change, not core, source of ears nursing, murderers, suffering from cessation, suffering, being created, is the bait of Māra , being born, old, sick, dying, suffering, grief, pain, suffering, despair and gonorrhea .
* Tuccha: empty or unimportant because it has no value at all. Vism. XX 19.
8. See clearly the five aggregates are impermanent, he chooses to be compatible; clearly see the cessation of how the five assemblies are nibbana, the eternal capital, he entered into righteousness.
See clearly the five aggregates are suffering, he chooses the appropriate; clearly see the cessation of how the five assemblies are nibbana, the peaceful capital, he entered into righteousness.
See ... is sick ... healthy ...
... pimples ... which are not pimples ...
... arrow ... which is not an arrow ...
... woe ... which is not a fantasy ...
... sorrow ... which is not sorrow ...
... strange ... independent of other phenomena ...
... decay ... which doesn't decay ...
... translation ... which is not translated ...
... disaster ... capital is not a disaster ...
... terrible ... which is not terrible ...
... threatening ... which is not threatening ...
... fragile ... which is not fragile ...
... depressed ... unabated ...
... unstable ... durable ...
... unprotected ... protected ...
... no shelter ... which is a shelter ...
... no refuge ... which is a refuge ...
... empty ... [240] is not empty ...
... empty ... not empty ...
... empty ... which is the ultimate emptiness ...
... not a fall ... which is the ultimate meaning ...
... dangerous ... which is not dangerous ...
... subject to change ... which is not subject to change ...
... not core ... which is the core ...
... the source of disaster ... which is not the source of disaster ...
... murderer ... which is not a murderer ...
... subject to extermination ... which did not end ...
... suffer defilements ... self-centered capital from afflictions ...
... made ... not made up ... [241]
... is the prey of Māra ... which is not a prey ...
... bear birth, which is not born ...
... old ... not old ...
... sick ... not sick ...
... died ... which did not die ...
... suffering ... not suffering ...
... I swear ... I don't have ...
...
... desperate ... which did not despair ...
See clearly the five aggregates are gonorrhea, he chooses to be compatible; clearly see the cessation of how the five assemblies are nibbana, which has no gonorrhea, he has entered into the right foot.
9. Considered impermanent, it is impermanent.
Considered suffering, it is suffering.
Considered to be pathological, it is suffering.
Considered as pimples, then it is suffering.
Considered an arrow, then it is a gauge of suffering.
Considered a vengeance, it is a misery.
Considered sorrowful, then it is a misery.
Considered strange, it is a shop that is not a self.
Considered disintegrated, it is an impermanence shop.
Considered translated, then it is a gauge of suffering.
Considered a calamity, it is a misery.
Considered terrible [242], then it is a misery.
Considered a threat, it is a misery.
Considered fragile, it is impermanent.
Considered to be inferior, it is an impermanence.
Considered unstable, it is an impermanent shop.
Considered to be unprotected, then it is contemplation.
Considered not to be a refuge, it is a misery.
Considered to be helpless, it is suffering.
Considered empty, it is a custom that is not a self.
Considered empty, then it is a restaurant that is not a self.
Considered empty, it is a restaurant that is not a self.
Considered not to be self, then it is a custom that is not a self.
Considered dangerous, then it is contemplation.
Considered to be subject to change, it is an impermanence.
Considered not core, it is an impermanent shop.
Considered to be the source of disaster, it is suffering.
Considered murderer, it is a gauge of suffering.
Considered to be destroyed, it is an impermanence.
Considered to be suffering, then it is contemplation.
Considered to be made, it is an impermanent shop.
Considered a prey of Māra , it is a misery.
Considered to be born, then it is a misery.
Considered to be old, it is a misery.
Considered to be suffering, then it is contemplation.
Considered to be dead, it is an impermanence.
Considered to suffer suffering, then it is suffering.
Considered to be subjected to complaining, it is a misery.
Considered to be desperate, then it is suffering.
Considered to be suffering from gonorrhea, it is an affliction.
Through these forty aspects, he chose to agree with [the truth]. Through these forty aspects, he entered into the right foot.
10. When he chose to reciprocate [with truth] through these forty aspects, he entered into the right foot through these forty aspects, how many types of impermanence are there, how many types of shops suffering, how many types of shops are not self?
Twenty-five types of shops are not self,
And fifty kinds of impermanence,
One hundred and twenty-five types of visualizations remain
Considered as a shop of suffering. *
* a total of two hundred types: each set of 40 types. There are five sets, thus 200.
TERMINATING THE DISCUSSION OF NOTES ON THE REALITY.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.4/1/2019.
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