GENERAL PROTOCOLS.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
(KHUDDAKAPĀTHA ATTHAKATHĀ)
[03]
Chapter VI
jewels
(Ratanasuttam)
(Ratanasuttam)
1. Now comes the Annotated Sutta, beginning with the words "Any living being" and the Sūtra arranged in the Little Tantra shortly after the Sutta. Therefore, after confirming that the goal of Kinh Chau Bao was grouped in [Sub- summary ] then:
Who published, when, where and why?
Problems that we discover right after
Everywhere, at favorable times
We also note the true meaning as well
Problems that we discover right after
Everywhere, at favorable times
We also note the true meaning as well
We do this to show - how we can get into rivers, lakes, etc. [1] by going through a perfectly pure landing stage - how to understand the meaning of This sutta is through the Pure Stream.
2. On this point [in relation to the passage mentioned above], the Sutra of Good faith has shown this: it is to protect oneself and against smuggling. Thus, it is considered as a condition to avoid not doing unwholesome things as well as focusing on the doing of goodness. But this treasure Jingzhou complete protection to others [2] and against the l é u ho all exposed c is considered a condition for nh ữ ng inhuman beings (human beings provides the un-young) etc .. [no longer present] and this is the goal to place the Treasure of the Treasure in this position. Therefore, to begin the deployment, this is the goal we arrange here.
3. Now, regarding [question] Who published it, when and where for what? (§1) we can ask this question in the following way: Who published this Sutta? When, where and why did the person announce it? - The sutta is announced by Buddha. Not one of his disciples, etc., and at that time [ 158 ] in the City of Vesālī was plagued by an epidemic, etc. He from Rājagaha to Vesālī; and it was he who proclaimed the Sutta Pitaka at Vesālī aims to combat that pandemic. Here is a brief answer to the above questions. However, when going into detail the Elders annotated the first verse by telling [the origin] of Vesālī as follows:
4. The commentary is now deployed as follows: It seems that the royal regent of the king became Ba La Nai ( Bārāṇasī) had carried the baby in her womb. When the Queen learned of this, she informed the king, and the Emperor presented the Rite of "Preserving the Prince" to the Queen. In order to protect the Prince well thanks to this ritual, she moved into the palace reserved for concubines who were about to become mothers. When the day came to bloom, the Prince was born. Now the birth of the child in the morning is a blessing of merit, and she is one of them. That's why in the morning she gave birth to her baby, [but what she gave birth to] was just a lump of flesh like a lump of condensed milk or like bybiscus flowers. For that reason she thought, "They may criticize me before the king, saying that other queens gave birth to the children of the king like golden statues, but our main road is that the regent queen only gives birth to the king a lump of meat ”. Thinking of a way out of the onslaught, she placed the lump of meat in a vase, and covered it and attached it to the royal seal and she floated it on the Ganges. The gods have arranged to protect "What people have abandoned". And after writing in sa sa on a golden label with the words "Descendants of Queen Regent King Benares" Ba complained, the gods were tied to the [vase]. The vase then floated on the Ganges River without facing any turbulent danger. The gods have arranged to protect "What people have abandoned". And after writing in sa sa on a golden label with the words "Descendants of Queen Regent King Benares" Ba complained, the gods were tied to the [vase]. The vase then floated on the Ganges River without facing any turbulent danger. The gods have arranged to protect "What people have abandoned". And after writing in sa sa on a golden label with the words "Descendants of Queen Regent King Benares" Ba complained, the gods were tied to the [vase]. The vase then floated on the Ganges River without facing any turbulent danger.
5. At that time there was a hermit who was staying in a family of cow ranchers right on the banks of the Ganges River, early in the morning, he went down to the Ganges after seeing the vase coming back. on his side, he picked it up, watching the floating object. Then he saw the mark with words and a royal mark. He opened the jar and saw that there was a lump of meat in it. [ 159When he saw that, [he thought] "It is very likely that this is a living embryo, so there was no stench of rotting flesh." And so he brought the vase into his ascetic hut and put it in a clean place. After half a month, two lumps of meat appeared. When the Hermit saw that, he put the vase in a better place and after two weeks there were five swellings turning into arms, legs and head appearing on every piece of meat. Then after fifteen more days, a piece of meat became a boy who looked like a golden statue and the second piece of meat turned into a girl. Paternal love emerged in the heart of the hermit then, milk flowed from his thumb. Later, when he had a meal of sweet rice, he ate the rice and spread it into the mouth of the two children.līnā chavi) intertwined as if they were sewn together - In any case, the two children were known as Licchavi either because they had no skin or because their skin was clung together ( līnacchavitā).
6. With the job of raising two children, the hermit's job of going into the alms village became delayed and when he returned home it was dark. When cowherds hear that a hermit cares [about children], they tell each other: "Honorable hermit, the work of raising children is an obstacle for those who have left home [from life." [Family.] Give us those two kids, we'll raise them well. Please do your religious work only. ” The hermit agreed, so the next day the herdsmen repaired the road. And after sprinkling flowers all over the newly renovated road, they also unfurl flags and banners, they pull to the ascetic hermit of the hermit who plays very funny instruments. The hermit told them. “Two very blessed children, please educate them carefully. [3] Then offer an offering with five products made of cow to the king so that the [king] can give you both a wide area. Build a city on that land and anoint the little boy there. After saying that, the hermit assigned two children to them.
7. They [ 160 ] agreed, and that's why they took the two babies away and cared for them very carefully. When the two children grew up, they played with the cowherd children and in the process of quarreling with each other they slapped and kicked the cowherd children. The children of cowherds burst into tears and when asked by their parents "why are you crying?" They said, "The two orphans who beat us up have beaten us so much." Then their parents said. “These two kids bully and hit other kids, they can't make friends with our kids anymore. They separated the two of them from the children. ( vajjitabba) ", and then it seems that the three hundred miles of land is named Vajjī (meaning" Separated from "). [that's why the residents living on those lands are called the Vajjanas.]
8. Then the cowherds offered a part of the gift to the king and took possession of the land. Then they built a city on that land. The son, now sixteen years old, anointed him to anoint and they married the girl. And they agreed that no girls were allowed to leave the city.
9. Right from the moment they lived together, two children gave birth to a daughter and a son. They have twins sixteen times like that. Then when the children have grown up and when there are enough residences to hold the property: which is the garden, the park, the residence and the eater. They built a city wall around three cities. Each round is about half a mile wide. Because of this continuous expansion ( vesali-katatta) the city was called Vesālī.
This is the story of the city of Vesālī.
[Source]
10. At this time when the Blessed One appeared on [the world], the city of Vesālī was a very prosperous and prosperous place. And there were seven hundred seventy-seven thousand regents living there, and there were a number of deputy regents, generals, and guards in equal numbers. [ 161 ] vv..as it is said, “Now on that occasion the city of Vesālī was prosperous and prosperous, and had a great number of people coming to live, with a plentiful supply of food and seven hundred seventy-seven thousand castles and seven hundred seventy-seven thousand high-class rooms and seven hundred seventy-seven thousand parks plus so many lakes. " (Vin. I. 268).
11. But on other occasions the city lacked food due to the drought and crop failures. First, the poor must die and [their bodies] will be thrown out of the city, due to the stench of corpses leaving no one daring to enter the city of inhuman beings to have the opportunity to break into the Citadel. city. After that, many others died. The disgust was so great that the epidemic of "Slightly Snake" appeared. [4] ravaging countless beings. Vesālā city there have been three obsessive accidents: fear of hunger, fear of non-human beings and fear of plague. So the residents of the city immediately went to the regent and said, "Lord, there are three accidents in our city that have never happened under seven. previous king. Perhaps they now appear because of the king's name having some unrighteous problems going on? ” The regent then gathered all the people in the city hall and ordered them to investigate whether the king's name was wrong. They investigated the entire royal family, but found nothing. Because not discover what mistakes where royal kinship, they li ề n wonder, "How can reduce ear n sirThis is it. ” There are some who suggest six Religion professor that [Puurana, Kassapa and the others, saying] "Tai n sir n will be reduced as soon as they appear." There are others who think, "It seems that an omniscient one has appeared in this world." The Blessed One will preach the Dharma to bring blessings to sentient beings. He is extremely powerful and courageous. The whole accident will be minimized as soon as he appears. At that moment the whole people were very excited and they asked each other, "Where is the Blessed One living?" If [ 162 ] we were to invite people, he would come. Then some others said, "The Place Omniscient always proved merciful, how can he not come back?" - "Buddha that now resides in the Rajagaha v A king of Bimbisara is serving him. It is very possible that the king would not allow him to come here. ” "Then let us ask the king's permission to let us bring him here!" And they dispatched two of the Licchavi regents to the king to bring with him a very precious offering, accompanied by a mighty army. [tell them] "Please ask the King of Bimbisāra to allow you to invite the Blessed One to come here". They set out and presented the King with that extremely valuable offering and informed the king of Bimbisāra what is happening, saying, "Great King, please invite the Blessed One to visit our city". Instead of agreeing, the king commanded, "Go find yourselves [the Blessed One] by yourself." That is why they came to the Blessed One, and after having paid homage to him, they immediately said, "Dear Honorable, there are three accidents emerging in our city. If the Blessed One comes to our city, we will be safe. ' The Buddha immediately focused his attention [on that incident and realized that] "When the Treasure of the Kingdom was proclaimed in the city of Vesālī , that Safety would spread throughout the Ten Great Ten Thousand Evil Gods and At the end of the proclamation, there are eighty-four thousand sentient beings who will attain the Dharma ”, and then the Blessed One agreed to Vesālī .
12. When King Bimbisāra heard the Blessed One agreed to come. He had to proclaim the Sutta in that city, saying, "The Blessed One agreed to visit the city of Vesāl thế, " and then the king went to the Blessed One and asked, 'You are respectable. Italy to Vesālī then disinfected? "Your Majesty, that's right." "Then, Sir, wait for us to repair the roads." Then the king Bimbisāra leveled the road a distance of five miles. The middle of Rājagāha lasting until the Ganges. And just one mile away, the king built a resting place. The king then informed the Blessed One that everything was ready for him to leave. The Buddha went out, followed by an entourage of about five thousand escorts. On the road, which lasted for five miles, the king spread multicolored flowers to the knees and hung pennants, banners and pennants, etc. [ 163]. The king commanded to make two white parasols on the Blessed One's head and each Bhikkhu also had one. Then the king honored Lord Buddha with flowers, incense and so on and escorted the whole entourage of the king. The king commanded to let the Blessed One rest at each of the resting buildings built on the way and at each stop the king made a worthy almsgiving. In that way the king escorted the Buddha to the banks of the Ganges River for five days. There the king ordered him to build a boat decorated with all kinds of decorations. And then the king also sent a message to the inhabitants of Vesālī Legend said, "The Blessed One has arrived. Please clear the road. Command all to come and welcome Him. They decided to perform double solemn ceremony. And so, after they had leveled the road for three miles between the Vesālā citadel and extended to the Ganges, they prepared four white parasols for the Blessed One and two for each Bhikkhu. And in honor of the Blessed One and the retinue of the bhikkhus, the people pulled out very crowded and stood on the west bank of the Ganges River. The king of Bimbisāra again, they commanded the building of two boats to join the delegation welcoming the Blessed One and erecting on those two boats a hall decorated with flowers, etc., and on which the king made a guarantee for the Buddha. , made of all kinds of precious stones. The Blessed One sat on that seat and five thousand bhikkhus went on board to each of the seats suitable for them. Then the king also escorted the Buddha into the river until the water flooded his neck and the king said, "Lord Buddha, I will stay here on the banks of the Ganges River until you come back" and then the king recovered. The heavenly beings always take realms Akani tt ha (ci color sky at CNH ) [with heavenly beings realm T ị nh C u ] also worship the Blessed One from above. And Kambala and the Dragon King Naga Assanta and many others living in the Ganges water worship the Buddha from the bottom as well.
13. While the Blessed One was still traveling on the Ganges in such a span of about a mile with such solemn respect, He crossed the Vesalian border. Then, here in honor of the Blessed Lord twice as much as King Bimbisāra, the Licchavi regents came to welcome the Blessed One to step down the river until the water reached the neck. At that time, in this instant, there was a big cloud, dark clouds covered the sky above wide v ớ i lightning flashed everywhere and it started to rain down across the galaxy quarterfinals. Then when the Buddha had just set foot [ 164 ] down b er Ganges immediately poured down a shower of lotus flowers; but there is only one who has been wet by the rain because he wants to wet himself, and no one who does not want to get wet is wet again. Everywhere there was flooding up to the knees, to the thighs to the waist, then to the neck and all the corpses were wiped out into the Ganges. Until the ground is clean.
14. At every one-stint distance, the Licchavi invited the Blessed One to stop and there they held a great alms giving. So within three days they performed a solemn ceremony twice as much as the king Bimbisāra did . H O was th dull nh Exalted into Vesali. Immediately after the Blessed One entered the city of Vesālī, Then Thien Chu (Sakka) King of Gods immediately arrived by the community of the gods. With the appearance of the gods with such great power, the majority of non-human beings fled. The Buddha immediately stopped at the gate of the city, and he commanded Elder Ananda to say that. "Listen, O Ananda, and with the Licchavi princes, perform a Cau An ritual in the procession around the three walls of the city, bring with you the possessions material to perform the offering ceremony. And then He proclaimed the Treasure.
15. That is what He answered the question: "Who published this sermon?" When? and why the sermon was published. Has been detailed by the Elders. Start with the story of Thanh Vesālī.
16. Therefore, the time when Kinh Chau Boi was the goal to destroy the disease was announced at the city gate on the very day when the Buddha arrived at Vesālī, then the elder Ananda learned this sutta and then the elder chanted it later as a prayer of peace. Elder Ananda had used the Buddha's alms bowls to fetch water and carried it around the city. Immediately after the words "anything does not matter" (paragraph 3) was announced by the Elderly Elder, all the non-fledged beings who had not fled yet fled and fled into the piles of dung. and behind the walls and the like, they escaped out of the city through four gates. But the gates were not wide enough for them to flee, so some were unable to flee through the gates and broke through the walls to flee. Diseases appear on the healed limbs. The people poured out onto the street to pay respect to the Presbyterian with all kinds of flowers, incense, etc. the crowd [165 ] filled the hall in the heart of the city with all sorts of floral scents making a display of makeup with all kinds of jewelry and when they had prepared a sanctuary for the Blessed One, they invited him to dwell. on that sign. Buddha went into the city hall and sat on the seat to prepare for him. Together with the Sangha of Bhikkhus, the regents and the people sat in seats reserved for them. The God of Heavenly Yard (Sakka), the monarch of the gods is located in two heavenly realms. [5] and the other gods as Elder Ananda proceeded around the entire city of Vesālī and completed the celebration of An's prayer, he returned to the people of Vesālī and sat down on one side. There the Blessed One announced that same Treasure Treasure to the whole people.
To this point, what has been given in the suttas, namely
Because who publishes, when and where, and why
The problems we discover next
The problems we discover next
Has been presented to every detail in every aspect.
[ Legendary words and meanings. ]
17. But because it was said:
Everywhere, at favorable times,
we also comment on the true meaning as well
we also comment on the true meaning as well
An explanation of meaning must be initiated. Now there are some others who claim that only the first five verses were published by the Buddha, the rest are published by Elder Ananda at the time he performed the Cau An ritual. This may or may not be so. But does that investigation relate to us? The Commentary we will carry out on this Treasure Book will really work in both cases.
[Verse 1 - The Word of Exclamation]
18. The first verse begins as follows:
Yānīdha bhūtāni [samāgatāni bhummāni vā yāni va antalikkhe
Sabbe va bhūtā sumanā bhavantu atho pi sakkacca sunantu bhāsitam.]
Sabbe va bhūtā sumanā bhavantu atho pi sakkacca sunantu bhāsitam.]
All in this life, there are living beings gathering
or on this earth, or in the middle of nowhere
Looking forward to all being, being pleasing,
So, be careful, Listen to this teaching.
or on this earth, or in the middle of nowhere
Looking forward to all being, being pleasing,
So, be careful, Listen to this teaching.
Regarding the word " whatever " in this world [in this verse]: ( yānī) [ means ] of any kind, no matter how small or big. Here (idha) : place this position; He spoke of referring to the meeting place on that occasion. The living beings (bhūtāni): the word bhūta [past participle of the verb 'exist' bhavati [6] ] in passages like reality, when that is so, (bhūtasmim), it is a must there is penance ( Vin. iv. 25) meaning is really ( vijjmāna) and in passages like [entity] is ( bhūta) ”; [ 168 Do you realize this, bhikkhus? ' (M. i. 260) has the five aggregates (khandha pañcaka), and in passages like, bhikkhus, the four mahogany ( mahā-bhūta) are causes (S iii 101) which means rupa. the four elements ( rūpa), which include the earth and the [water elements such as water, fire and wind) , and in passages such as the living being ( bhūta) , take up all the time ( ja. ii. 260) this means that ( an Arhat) a person to make an end is the end of his cankers ( khinasava Tier gonorrhea take), and in passages like, no ch ng Any being in this world has only compound. (D. ii. 157) this means all sentient beings ( satta), and in such passages, falls into [7] plant life ( bhūtagāma) (Vin. Iv. 34) means types of trees ( rukkha ), etc., and in passages like these, he contemplates a being ( bhūtam.- M. the text recorded as bhūte) as a being ( bhūtato) (M. i. 2) again means the bodies of beings (sattakāya) lower than the heavenly realms of the Four Great Heavenly Kings. [Now] even though [this word has so many meanings] [however] it should be understood as all non-discriminatory beings are inhuman. Regroup (samāgatāma): gather.
19. Therefore or in this world (bhummāni): was born in this world. or (v ā) is another [ particle ]; meaning in a different way from the words of any being - or born in this world - gathered here then to choose the second way he said either in the sky (yāni and antalikkhe), meaning is that any beings whether being born in the sky will gather here. And here we should also understand that sentient beings are born in the heaven of Da Ma far away from heaven [8] Akaniṭṭha Sac of salvation are the beings above the sky because they were born in the heavenly gods above the sky. And we can also understand that the sentient beings residing in trees, vines, etc., or born on this earth, below the [sky of Da Ma] from Sineru Mountain and below are all Beings on this ground, because everything is born on this ground and on the trees, creepers, cliffs, etc., is what is attached to this earth.
20. The Blessed One now collects all non-human beings in two different sentences. Whether they are beings on earth or in the sky, let each of them or all of them be calm. To this point, the whole (sabbe) [means] is not discriminatory. Each type (and eva literally means) is only used for emphasis; His intention is: do not exclude any species at all. The living beings here (bhūta, the masculine plural) mean: inhumane beings. May .... be calm (sumāna bhavantu): may they have pleasure in the mind ( sukhitamana), become happy and happy.
21. And also like (atho pi): this word pair refers to what we are about to say. The goal is to provide a link between the functions of the words in question. May they listen attentively to these words. (sakkacca sunantu bhasitam): [ 167 ] l Ang listening, paying attention, and wholehearted response, do what they listen to the teachings of the I, just bring wonderful things from on high and happy superpower down for them only.
22. That's why after the Blessed One gathered all sentient beings in an uncertain sentence, " any living being in this world gathers here " and then identifies them into the two categories as above. That's why whether you are born on this planet or in heaven . ' And He unified them with the words "Let every living being as all that being ". He concludes the verse by encouraging them to cheer on the last great thing (please read Ch. V. § 37) with the following words, may they not be calm and about the miracles of his methods. came up with words, "Listen carefully to these words , and in the same way, He encouraged them to continue to cheer them on the wonderfulness of being attentive to listening and the wonderfulness of what others say (please read M. i. 294) and also to pay attention to the beauty of marvelous with good intentions to direct oneself and to serve the Good People (please read A, ii. 22) and He also makes a marvelous cause of Dinh and Tue.
[Paragraph 2 - ending words of encouragement]
[Tasmā hi bhūtā nisāmetha sabbe mettam karotha mānusiyā pajāya.
Divā ca ratto ca haranti ye balim tasmā hi ne rakkhatha appamattā.]
Divā ca ratto ca haranti ye balim tasmā hi ne rakkhatha appamattā.]
Therefore, all living beings, please pay attention
to the arising of kindness and compassion for all species.
During the day and at night, they bring offerings.
So don't be distracted, help support.
to the arising of kindness and compassion for all species.
During the day and at night, they bring offerings.
So don't be distracted, help support.
23. The second verse [ begins ] "Therefore the living being". At this point, therefore (tasmā) is a word that raises the reason. Oh all living beings (bhūta): one word to say. Be mindful (nisāmetha): listen. All (sabbe): without distinction. What do you mean by that? He wanted to say, since you have abandoned the heavens and the wonderful and happy things, which are found there, but gathered here for the purpose of listening to the Dharma, not aiming to admire the dancers, the dance , etc ... that's why the beings, paid attention to everything. Or fake, read more of that in the words "may they not be calm," and "be attentive to listening" and be calm and just want to listen, what He means here, "Because, thanks In order to be calm, you will be conformed to you by having pure goals, guided by your own direction and constant attention, and by the desire to listen attentively. [ye obtain by serving the Noble Truths and listening to others' counsel, thereby forming your basis of Right Understanding. Therefore, [9] and [because] our words have many advantages because they always appear with special gifts of wisdom and compassion.- and that's what we mean when I say "Listen ... to these words." Therefore all beings, pay attention; That's what it means in this line.
24. After encouraging the sentient beings to listen to His own words with excused reason. He began to explain what attention is as He announced [that] we must [ 168 ] practice loving kindness for everyone. (mettam karotha mānusiyā pajāya). The meaning of this is as follows: "Let's establish friendship ( mittabhāva) only wish for the good of all beings of all nations who have suffered from three accidents."; but some read that mānusiyam [instead of mānusiyā] is wrong because the definition of character does not imply here. [ten] and so what these terms [on that basis] are wrong. The intention is as follows: I do not say it based on the arrogant power of conceit as an Enlightened One, but it is for the sake of yourself and for the human race that I have had exclaiming "do mercy for humanity". And how mercy benefits those who do it is something we can understand here thanks to the following sermon:
"After being subdued throughout the four corners of the world, what food is there for beings and sentient beings? The Great Human Emperor went around everywhere, offering offerings with magnificent rituals. Both the horse sacrifice and the human sacrifice. Plus the ritual of liberation and lots of vāja drinks; It is not worthy of just one sixth of six. As for what he accumulated from the heart in beings. " (A. iv. 151).
And "Whoever has a mind that does not tarnish in anger and anger can exchange for that in the mind and treats well with only one being who is a bit offended. There is only one fact that is fulfilled: but if the mind. Back harbor with kindness for all living beings have a bit of a shelf.
When a person becomes noble by performing the noble merit. ”
And thanks to [the sutta] about the eleven benefits ( A. v 342); then how does that sermon benefit those who practice from kindness can be understood by the following sutta:
who is sympathetic to the gods,
always recognizes the triumphs.
always recognizes the triumphs.
25. After saying that. "Please show kindness to humanity in this world" so he pointed out how to do it to benefit both ways, coming here He added " Day and night they bring offerings. So do not be distracted, please help maintain. ”[Divā ca ratto ca haranti ye balim tasmā hi ne rakkhatha appamattā.] Again shows what [169] assistance [must be done] is. The meaning of this is as follows: there are people who vividly depict gods in wooden paintings and sculptures and go to pagodas, towers, trees, etc. and because they have made offerings. Mass offerings by day, or by offering light-duty worship at night [11] on nights without moon. etc ..; or they make offerings in the daytime to the celestial beings to protect them because offerings often bring merit to the high gods by performing meals, etc. parasols, lightings and garlands. So when they make offerings to you day and night, how can you not preserve them? Therefore protect them; Therefore, please preserve the maintenance of the people who have made the offerings. Repel them, bring happiness to them, be diligent in remembering that gratitude and reflect on this often.
[Paragraph Shelf 3 - The Perfect Man]
[Yam kiñci vittam idha vā huram vā saggesu vā yam ratanam panītam,
Na no samam atthi tathāgatena,
Idam pi buddhe ratanam panītam,
etena saccena suvatthi hotu]
Na no samam atthi tathāgatena,
Idam pi buddhe ratanam panītam,
etena saccena suvatthi hotu]
Qualities what assets, this life or after
Hay in heaven, there are treasures wins
to match it, with the Tathagata Auspicious
Thus, where the Buddha, off are jewels try
forward with facts , to live a happy life
Hay in heaven, there are treasures wins
to match it, with the Tathagata Auspicious
Thus, where the Buddha, off are jewels try
forward with facts , to live a happy life
26. So after showing just how much the gods have benefited people, [now] he began to utter a plea containing the truth that began as follows. Anything worthwhile, doing so aims to eliminate the disease and aims to help both the devas and the people listen to the Dharma by commenting on the special virtues and what is left. .
27. At this point, anything ... seen there (yam. Kiñci) includes everything that is appropriate to display here and there. What is valuable (vittam) means wealthy assets; because it creates the [reward] brought about by wealth and prosperity ( vitti) , so they are valuable assets. ( vitta). Here or (idha and vā) proves this human realm. The world is far away (huram and v) proves what's left of this world beyond that. (Kingdom Come). Now though this later can extend to the extent of covering the whole world except humans. [However] because it was as good as in the Heavenly Palace, it was mentioned later that both the human world and the heavenly world were aggregated like that, which was understood [from far away] to be lumped together. to the rest of the world are the heavenly kingdoms of the (Nagas) Dragon Kings, (Supannas) Kim Si Dieu, etc. [12] Therefore what is shown by these two words [this world or the distant world] is anything of value, which is suitable for humanity [this world] and can be used as is a piece of jewelry: gold, silver, gems, crystals, emeralds, corals, rubies, sapphires, etc. and anything of value belonging to (Nàgas) Long Vương, ( Supaṇṇas) Kim Si Dieu ..... [in the far away] is what emerges in those realms stretching for hundreds of thousands of miles [ 170 ] of houses built of precious stones stand tall, on fallen ground scattered everywhere with gems and crystals.
28. Or stay in Heaven. (saggesu and): of the sex realms and the gender realms of the gods; because of their praiseworthy behavior ( sobhana) they have attained as well as attained ( gammanti) [13] which is heaven. ( sagga) or fake them perfectly (suṭṭhu) so nicely (agga) as such, they are the heavenly thing ( yam.) who possesses or has no owner. Treasure (ratamam): will bring, bring, create ( janayati). [14] Happiness ( rati - literally 'pleasure'). So this is a treasure ( ratana); this is the symbol of anything admirable, of great value, priceless, rare, and used by transcendent beings, according to what is said as follows:
“(1) Something admirable, (2) has great value. (3) Invaluable things, (4) rarely seen. (5) only superior beings can use it; that is what the word "jewel" means. "
Rare (panītam - literally "superior": superior, best, non-trivial. Therefore what is represented in this line is any kind of jewels as if it were a Sudhamma. Vejayanta [castle] [15] and so on are all heavenly buildings made of all sorts of gems and hundreds of miles wide. belongs to the palace buildings that deserted their owners when their owners were [reborn to the ceiling] to fill the realm of suffering in the absence of an Enlightenment; or any jewels that lay vacant on their faces. land, the ocean, on the Himalayas, etc.
29. Nothing is comparable with Tathagata Tathagata ( Na no samam atthi tathāgatena): nothing (na) used to negate. [no] Who (no) is used to emphasize. [16] Being equal (samam): can be compared with a Tathagata (Tathāgatena): with an Enlightened One. [17]
30. What does this mean? it is any valuable asset and any vengeance, nor anything that can match the Buddha Bao here.
31. (1) Here any jewel [can be defined] is greatly admired (§ 28). For example, a treasure of chakras or a jewel of the treasure of a reincarnation (please read D. Sutta 17 and Sutta Sutta 129 and corresponding commentaries) - once initiated, the majority beings no longer admire anything else, and the vast majority of beings no longer pay homage to flowers, incense, etc., the self-sacrificing places of any other inhuman or demonic being; but all sentient beings can only honor the Chau Chau Luan and the Ngoc Chau Bao worshipers; and they will pray for them to bring them favors and sometimes they will also be satisfied in what they pray for even a jewel of such power cannot be compared to the Buddha. If a treasure is defined as being praised and admired. Only one Tathagata, the Tathagata, deserves it. [171 ] Because when a Tathagata Tathagata appeared, no matter how influential any gods or humanity were, they would not respect or show respect to anyone other than the Tathagata. Lai Thien That. Indeed, the great Brahmin Sahampati also honored the Tathagata Tathagata with a Jewel of Wreath as big as Mount Sineru, and the other Deities did the same; in addition to humankind like the king of Bimbisara. King Pasenadi of Kosala, Anāthapindika, etc .. V and after the Buddha was completely passed away. King Asoka renounced ninety-six kotis (96,000,000?) His land was for the Buddha and built eighty-four thousand pagodas throughout India (Jambudipa). That's why we need to mention here what else do those who admire the Tathagata Tathagata do? Indeed, in the end, there was no one other than the Blessed One who had passed away if it was not only the Blessed One, because that person was born, the Enlightenment. The turning of Zhuan Falun and the passing of Nibbana or even images and temples etc. are worthy of such admiration and respect? Therefore, there is no other jewel comparable to the Tathagata Tathagata understood in the sense that he is respected and admired.
32. (2) Similarly, there is no treasure [that can be determined] in the sense of having great value; for example, Kāsi cloth . According to what it is said, "O bhikkhus, the Kāsi cloth, even when it is old, is still very beautiful and very soft and of great value." ( A. i. 248); but even such a treasure is never comparable to Buddha. If a treasure can be identified in the sense of great value. Only the Tathagata, Thien Tue, is truly considered a true treasure; because even though the Tathagata Tathagata would accept to put on the robes made of rags worn away then their actions will bring them great merit and merit for them, similar to King Asoka [wearing the precious royal crown]. His great value consists in this, and with words of great value; We should understand that the next sutta establishes the essence of any defect [in this argument]: “Regardless of which yogurt he accepts, any alms food, any convalescence, or whatever any essential equipment such as any medicine brings great benefit to them; I tell you, it will be of great value. Just like how great the value of Kāsi cloth is, I tell you, this person is worth much more. ( A. i. 248) Therefore, there is no Treasure comparable to a Tathagata who understands in the sense of his great value.
33. Similarly, there is not any treasure [that can be identified] in the sense of invaluable properties. For example, Bao Chakras [carefully prepared] appears before the Zhuan Falun. There are axial axial stones, seven thousand spokes made of seven precious stones, wheel rims made of coral, and joints made of red gold; and every ten spokes tree has a major plant to produce sound like the wind generated, sound generated by tree-like spokes that pentatonic music virtuosity [18] . Then each side of this shaft has a lion's head and inside there is a depression like in a horse wheel, no one has built this wheel, and no one can make it. Such a wheel, [19] the wheel created by the natural climate and thanks to the karma of the natural conditions. [20] And when the king had completed the ten duties of a Zhuan Falun, and on the Uposatha Day to the full moon day of the month, after the king had washed his hair. and performing the observance of the Uposatha Precepts and going to his own room on the palace castle, then while he was meditating quietly on his virtues, he saw his chakras floating. ascending like the full moon or the sun, the moment he witnessed it, the chakras emitted a huge noise that rang out about twelve miles away. And away from the stomping also see Bao chakras appear. Then the majority of sentient beings in the city who saw that chakras released a very loud noise [saying] "We can imagine a second moon or sun appearing! [21] gain natural power, fly in the air. And elephant appeared from race or from race uposatha Chaddanta [22] - As the race came from uposatha oldest elephant in our kind of race there. But when he comes from a race of Chaddanta, he is the youngest of all races. - Elephants are well trained and completely domesticated. Then, with an assembly that lasted for years, [the king] went on a voyage of Jambudipa and [riding on] the Elephant Treasure and returned before breakfast right in the royal capital of Mr. And then there was the Treasure Horse, pure white, with four polished hooves, a black head and mūnjo- colored mane, and a horse from a royal horse breed called Valāhaka. The remaining details are like the Elephant Elephant case. Following that precious horse, [ 173 ] the Pearl Treasure also appeared. It was an emerald, with the purest light water, with eight sides, extremely cut. And the Jewel is about the same size as the chakras axis. Jade comes from the Vepulla stone muzzle. When the jewels reach the royal standard. It shines a long way away even when it is dark with four ways to shine, and due to the brilliant light of the jewel of the Jewel, sentient beings think that it is daylight and begin their business. ; and they can look deep down to every little ant. Following that came the Jewel Woman. Normally, she is the regent queen. And she often comes from the North save the continent or royal family Maddarāja. She got rid of the six drawbacks that began with not oversized height. ( Chinese Central Sutta iii. 174-5); she transcended all human forms but did not attain the appearance of gods; to the king her limbs were warm when it was cold in winter and cool again in summer, while her touch was as smooth as cotton that had been pounded a hundred times; from her body always gave off the sweet aroma of frankincense wood and from her mouth gave off a faint lotus fragrance, and she also attained many excellent qualities starting with the wake up before [Turning London King] wake up. Following the arrival of the Treasure Maid, he was often a treasurer in the royal service; in that person, the eye appeared when Bao chakras appeared, so that he could see hidden treasures. Owned or ownerless within a hundred miles around. He approached the king and offered to him, the servant said, Your Majesty. Your Majesty may not act at all; I will do what I have to do with the money. Then again, the Jewel Advisor appeared, who was often the eldest son of the king. Being one who possesses a special quality of knowledge as soon as the chakras appear by being able to comprehend with one's mind and the minds of an assembly twelve miles away, one has the ability to restrain or stir move them up; he approached the king and offered him the following strategy, "Your Majesty, you may not act at all. I can teach you His full authority. " Now with this jewel or with any one of the jewels that is determined in a way that cannot be assessed, by which no value is determined by estimation or by arbitration worth a hundred thousand or ten thousand, none of those jewels can match that of the Buddha. [174 ] If a treasure is valued by priceless estimation, only a Tathagata of Tathagata is truly a treasure; because the Tathagata Tathagata cannot be delineated by any person who is truly [trying] to evaluate and judge Him in regard to morality, meditation or in relation to any of what begins with such wisdom, who exactly has many special virtues, compared to Him, is only a copy to Him. Therefore, there is not any treasure comparable to a Tathagata who understands in the sense that the estimate is priceless.
34. (4) is like any treasure [can be determined] in the sense that it is rarely seen. For example, regardless of the rare appearance of a Zhuan Falun and His [seven] treasures, even such a jewel could never be compared to Buddha. If a treasure is determined in a rarely seen sense, only the Tathagata Tathagata alone and the remaining [really] are considered as a treasure. But how could one of the Wheeled Kings turn and what is left to be considered a treasure once so many have emerged in one life? But this world can be absent of a Tathagata Tathagata to countless countless lives, that's why why only a single person occasionally appears. So a Tathagata really is rarely seen. And the Buddha himself spoke about this on the occasion of his passing away: "Ananda, the gods are protesting that," it is really difficult for us to meet a Tathagata Tathagata. [Only] sometimes there is a Tathagata Tathagata appearing in this world. The Arahant and the Samyaksambuddha. From tonight until the morning there will be plenty of Nibbana of a Tathagata. And this eminent Bhikkhu will stand right on the Buddha's head, hiding him until the very end, and we will not be able to see that Tathagata Tathagata in person in the sense that it is rarely seen. . The Arahant and the Samyaksambuddha. From tonight until the morning there will be plenty of Nibbana of a Tathagata. And this eminent Bhikkhu will stand right on the Buddha's head, hiding him until the very end, and we will not be able to see that Tathagata Tathagata in person in the sense that it is rarely seen. . The Arahant and the Samyaksambuddha. From tonight until the morning there will be plenty of Nibbana of a Tathagata. And this eminent Bhikkhu will stand right on the Buddha's head, hiding him until the very end, and we will not be able to see that Tathagata Tathagata in person in the sense that it is rarely seen. .
35. (5) Likewise any jewel [can be determined] in the sense of being used by a great being only for example. such kind. That type of Treasure was not made for low-class people to use, even in dreams, as if those people were abandoned by society, the people who made wickerwork, the hunters, the car-builders. horses and garbage collectors, for all these people, despite accumulating hundreds of thousands of kotis and living in seven-storey castles. [ 175]. It was created only for the King of the Imperial Court to use, of the noble family of both of them, who fulfilled the ten duties of a Zhuan Falun. But even a treasure of that kind can never be compared to Buddha. Assuming a treasure is determined in the sense that only the Supreme Beings use it, only the Tathagata Tathagata alone is truly a jewel, because the Tathagata Tathagata is not for use, even in dreams, for the six non-masters who start with Purāṇa, Kassapa and others like them, even if one of them may be honored in the world as a wonderful being, it is not yet considered to be perfect on the basis of enlightenment and their observation is still possible. become misleading. However, he was reserved for them as if Bāhiya Dārucīriya (Ud, 6-8) etc. used and other great disciples from great clans who reached perfection. on the basis of (reaching enlightenment) and being able to reach the Arahantship at the end of a four-line shelf. And their knowledge is able to penetrate the [Four Noble Truths] because they know how to take advantage of one way or another by accomplishing the insurmountable things by seeing, hearing, serving and things rest. ( D. iii. 250) Precisely because of that, there is no jewel that can match the Tathagata of Tathagata understood in the sense of being used by high beings.
36. Like any jewels, regardless of whether a treasure (ratana) understood in the sense of creating a scene of happiness. ( Ratijana) 14 For example: A king felt elated as soon as he saw the chakras of the Zhuan Falun, and thus the chakras created joy and happiness in him. And yet another Zhuan Falun held a golden vase in his left hand and his right hand scattered the precious Zhuanzhou, [saying,] "Roll out, oh Good chakras; prevail, O Bao chakras good ". (D. iii. 62; M. iii. 172). Then the chakras move eastward in the air emitting a sweet sound like the pentatonic music. [ 178 ] and followed, moved by his own strength, was the Zhuan Falun with his four armies [including statues of cavalry, cavalry, chariots and infantry] spread out about twelve miles wide. Turning the king moved neither too high nor too low right on the top of the low tree tops, taking offerings from the hands of the [entourage] carrying the offerings of flowers, fruits, leaves, etc. [picking from] the trees right on the road [passing] [23] and [along the way] he instructed the local emperors, who came to confess their deepest tame loyalty to Zhuan Falun: "please come, great king" etc. ... he told them, "Do not kill living creatures with a bit of a shelf" and so on. But wherever the king wished to eat and rest for a little while that day, the place where the Chakras chained down was. descended into the air and stopped like an axle restrained on a flat piece of land and provided him with all the means to start with water [for cleansing rituals]. Until he was recommended by the king to set out, Bao chakras moved ahead making a sound, and as soon as the army spread across twelve miles hearing the noise also flew into the air, Bao the chakras descend into the eastern ocean, and after doing that, The ocean water split in two with a width of about one mile and stood up like a wall of water. The crowd competed to collect all seven types of jewels depending on their preferences. Then when the king picked up the golden vase and declared, "May the Kingdom of my body be endless, and at the same time sprinkling water on the chakras, it will return." Now the king's army moved ahead, and the chakras followed, and the king stood in the middle. The ocean water returns to its original position at each position of the ocean floor when Bao chakras pass by. In the same way the chakras that moved also moved south, west and north ocean. When the chakras had rotated in all four directions, the chakras flew up into the air to a height of about [one hundred miles]; The king stopped on it and looked around as if a white lotus pond was in full bloom [24] all of her makeup was the same, all four continents and two thousand smaller islands, meaning that the mainland Pubbavideha East conquered Shenzhou [in the east] about seven thousand miles across, the mainland. The Western Aparagoyan [the West] [ 177 ] is about eight thousand miles wide, the mainland of Uttarakuru the Northern Continent [in the north] is about seven thousand miles wide, and the Southern Jambudipa [in the south] is about ten thousand miles. Each continent consists of more than five thousand small islands, but thanks to the power of the chakras, the king has conquered. And when he was observing all around like that, the immense [joy and happiness] welled up in him, and that is why the chakras ( cakkaratana) were the ones who created refreshing joy ( ratim jameti) for the king. But even such a chakras can never be compared with the Buddha Chakras. If a chakras were [defined] in the sense of creating pleasure (creating benefits) then there is only one. the Tathagata, Thien Tue, is really a Treasure. How can a chakras be compared to that treasure? For the refreshing joys of the Samsara even if created by all the jewels starting with the chakras, regardless of external dependencies. Nor can it be compared to a small part of any kind of heavenly bliss. and a Tathagata of Tathāgata creates even greater pleasure, more superior, even that happiness. [because] in the infinite number of gods and mankind who carry out his teachings, he will create refreshment at the first, second, third, fourth and fourth levels of meditation. Thursday. A bliss such as no boundless origin, boundless awakening consciousness, immeasurable possession and non-utopia non-idealistic origin. The happiness of Entering the Holy Path. Happy happiness of the fruit enter Save. And the happiness of the Saints and Saints of Nhat Lai, Lai and Lai A-la-Han. Therefore, there is not any treasure comparable to a Tathagata Tathagata understood in the sense of creating a happy scene (creating happiness.) And the happiness of the Saints and Saints of Nhat Lai, Lai and Lai A-la-Han. Therefore, there is not any treasure comparable to a Tathagata Tathagata understood in the sense of creating a happy scene (creating happiness.) And the happiness of the Saints and Saints of Nhat Lai, Lai and Lai A-la-Han. Therefore, there is not any treasure comparable to a Tathagata Tathagata understood in the sense of creating a happy scene (creating happiness.)
37. Moreover, there are two types of jewels: mind jewels and mindless jewels. At this point, the kind of mindless jewels are the chakras, jewels, or other types that are not bound by the networks like gold, silver, etc. Treasures, and end with the Treasures of Europe, or any of the other types of network ties, and of those two types of minds, the Treasure of the mind is regarded as the most excellent. Why so? because any precious things do not have consciousness like gold and silver. Crystals, pearls, gemstones, etc., are used only to adorn jewels of any kind; Start with the Statue of Treasures.
38. Treasure has consciousness also has two categories that are animals and humanity. Human treasures here are considered to be the most wonderful. Why so? because animal treasures and animals are only used as a means of transportation [ 178 ] for human treasures.
39. Human treasures also have two categories: male jewels and female jewels. At this point, the male treasure is considered excellent. Why so? because women's jewels are only for men's jewels.
40. Men's jewels also have two types, male jewels live in the family and male jewels perform homeless life. At this point, the homeless jewels are of the elite. Why so? For even though a reincarnation is the most perfect place in the jewels to live the life of the house, however, due to the act of homage to the five ways of prostration (Ch. Vn 96) before the homeless treasure. As a person endowed with virtuous qualities, etc., and by his service to him thus [in the end] he reached the perfection of both heaven and humanity to the end of his perfect passing away.
41. The homeless treasure (renunciation) also includes two types that are Saints and mortals. And the Noble Treasures also have two types of property: school and uneducated. Uneducated and is also divided into two categories as pure optimism and who have excess [25] peace. He also has two types of attainment of the full and not the complete. Here anyone who has reached the ten thirteenth century is considered to be the best. Why so? is due to the great characteristic of the virtues he has.
42. Also the same Buddha. Considered the best when compared to those who have reached the end of the thirteenth. Why so? Because of the great character of his virtues, even the poet like Sariputta , Moggallāna cannot be compared to a percentage of the virtue of an Enlightened Buddha. Because even all the Buddha-Enlightened Buddhas are meditating all over Jambudipa [all of them] meditate knees touching each other in a cross-legged position. Even so much is not equal to or only a small part, compared to the special gifts of the Omniscient Buddha and this is said by the Buddha himself, "O bhikkhus, even if we combine all beings without legs or legs or ... the Tathagata of Tathagata is still considered to be the most complete of them. ' ( A ii. 34) etc.
43. Also, an omniscient Buddha is considered to be the most superior in comparison with a single Buddha. Why so? Because of His great gifts
44. So no jewel can compare with the Tathagata Tathagata in any form all. That is why the Blessed One says that No one can match [ 179 ] with the Tathagata Tathagata.
[Bare Bridge.]
[Idam pi buddhe ratanaṃ paṇītaṃ etena saccena suvatthi hotu]
45. When Buddha was so sure how Buddha Bao nothing compared. Now, in order to dispel the plagues of sentient beings there, he pleaded with the utterance of the truth, specifically: "This treasure is rare in the Self-Enlightened One: That's why it is true." This will bring about security. ” This true language affirms the purpose of supporting sentient beings and races. But on the contrary, it has provided support for what is nothing compared to the Buddha Bao right here in the world starting with the hell Am Avi Avici and ending with the peak of being, [namely including non-utopian non-utopia.] Also incomparable, that is, in special virtues such as the aggregates, [concentration, wisdom, liberation and knowledge-liberation. ( please also read D. iii. 279)
46. The meaning of the above is as follows. The worldly being ( idam pi) because of its incomparable quality in special gifts [mentioned above] where anything precious or precious of any kind or in this world or in the distant realm or in the celestial realm - there is the winning jewel in the Tathagata Tathagata (buddhe ratanaṃ paṇītaṃ) so if this is true, then thanks to this base ( etena saccena), living beings There is a bit of calm ( sotthi hotu), so there is always something to bring them back. ( sobhaṇānaṃ aṭṭhitā) that is free from calamity.
47. Now it is in passages such as, "O Ananda, the eye has neither ego nor anything attached to the ego." ( S. iv. 54) The meaning here is "[lacking] of the ego or what belongs to that ego." Otherwise [26] not because the eye was eliminated [27] It doesn't belong to the self or not to the self. That's why we have to understand that this very rare description of the treasure means that the nature of the treasure is rare, that the characteristic of the treasure is hard to obtain, otherwise we cannot establish that the Enlightened One [where he] is having a treasure with the characteristics of a treasure is also a treasure. But in it the meaning is admired, etc. (§§ 31 tt.) Is called "the essence of jewels." Relatively one way or another is established as a jewel, due to the characteristic treasure present in it. [28] In other words, the meaning of these precious words ... in the Tathagata Tathagata ( idam pi buddhe ratanam.) Can be understood for this reason, so the Enlightened One is a Treasure.
48. Immediately after the Buddha uttered this verse, the blessings were bestowed on all the royal families and all accidents were settled, and the order in this verse was also obeyed by all inhuman beings. all over the ten realms of the Great Tathagata of the World.
[Paragraph Shelf 4 - France Nibbana]
[Khayam virāgam amatam panītam yad ajjhagā sakyamunī
Samāhito. Na tena dhammena sam'atthi kiñci.
Idam pi dhamme ratanam panītam;
etena saccena suvatthi hotu]
Samāhito. Na tena dhammena sam'atthi kiñci.
Idam pi dhamme ratanam panītam;
etena saccena suvatthi hotu]
Then, the cessation of death and separation of greed, immortality, and hatred of
Buddha Shakyamuni, attained the Dharma in Zen.
Nothing can be compared, with such marvelous Dharma.
So in the Dharma, which is the precious treasure
Desires for this truth, to live a happy life.
Buddha Shakyamuni, attained the Dharma in Zen.
Nothing can be compared, with such marvelous Dharma.
So in the Dharma, which is the precious treasure
Desires for this truth, to live a happy life.
49. [ 180 ] After describing the Dharma in this way through the special virtues of the Tathagata Tathagata. Now he begins to describe that Dharma with words like: cessation, separation of greed, doing this through the passing of Dhamma ( Nibbana ).
50. On this point, because craving, etc., has ceased (to be exhausted) completely faded away, with the realization of cessation and because it is separated from greed as a way of passing away without arising. birth [29] and because it was separated from the craving. etc. both [subjective] and objective, or false, for that reason, when it is realized, desire is faded away, wiped out, removed altogether. Therefore the base of cessation of death is called the cessation of death ( Khayam- the exhaustion) and ly greed (virāyam). I am not in this case, not being born is obvious. [Not ceasing is obvious] there is no difference [30] rather than being being considered as [the obvious] ' (A. i. 152). Therefore, it is considered as something "not born or not grow old or not die". This we call immortal (amatam), and this is what we call the most rare (panītam) understood in the sense of supremacy, understood in the sense of immense countless countless.
51. So ... see (yad ajjhagā): things ( yam) He saw (literally the encounter), experienced, achieved, realized, with the power of his own power. Sakyamuni Shakyamuni: Shakyamuni because he was from the Shakyamuni family, the sage ( muni ) because he had the silent Dharma ( moneyya - please read Sn 70 tt) it was Shakyamuni who was a sage so we have the "sage Shakyamuni" ( sakyo eva muni = sakyamuni - replacing two short syllables into a compound word ). In meditation with mind that is the meaning of right concentration is a genus of the Noble Path.
52. There is nothing in the dharma that is incomparable (na tena dhammena sam'atthi kiñca): That Dharma, with different names such as cessation, etc. France can match; that is why it is said later in the Sutta [quoted in § 43]: "O bhikkhus, because there are many dharmas, whether compounded or uncut, greed is regarded as the highest Dharma. among them ”( A. ii. 34), etc.
[Chorus for supplication.]
53. When the Blessed One asserted, how passed away (Níp-table) is the Dharma is nothing comparable to other dharma. Now, in order to dispel the calamities that have happened to those beings, He has appealed with the words of the truth, namely. This most rare treasure is in the Dharma, so because of that Dharma, everyone is safe. The true words that support the passing away are the unmatched Dharma, and that unmatched characteristic only appears in special virtues such as: cessation, attachment, immortality and rarity.
54, The meaning of this verse should also be understood as the meaning of the following verse (§§ 45tt). And all inhumane beings throughout the Ten Great Gods of the World, they observe the commands given in this verse.
[Paragraph verse 5 - Dharma of the Four Paths and the Four Fruits]
[Yam buddhaseṭṭha parivannayi vucim samādhim ānanttarikañ ñam āku.
Samādhinā tena samo na vijjati:
Idam pi dhamme ratanam panītam etena saccena suvatthi hotu]
Samādhinā tena samo na vijjati:
Idam pi dhamme ratanam panītam etena saccena suvatthi hotu]
Buddha, World Honored One won, said the praise.
Dharma is pure, continuous, uninterrupted. Unequaled
, that wonderful meditation is
like that, in the Dharma, which is the marvelous treasure
Looking forward to this truth, to live a happy life.
Dharma is pure, continuous, uninterrupted. Unequaled
, that wonderful meditation is
like that, in the Dharma, which is the marvelous treasure
Looking forward to this truth, to live a happy life.
55. After expressing the Dharma in a way that takes special gifts in the Dharma is considered as the Dharma President. Now he begins to express this Dharma with the following words, "The sublime, pure and supreme Buddha, who has given praise to the Dharma with special gifts we consider to be the Noble Path .
56. In this regard he explained from the Enlightened One (Buddha) in the following way. "He is the One who discovered the Dharma" (read Ch. I §18), [ 181 ] He is the Most High (seṭṭha) because he is the Supreme and deserves all the praise; He is the Enlightened One and is sublime. That is why he is a vengeful Buddha (buddha ca no seṭṭha ca = buddhaseṭṭha - replacing two short syllables into a compound word ). In other words, among the people who are enlightened in this world ( anubuddha) [31] by others and [Self-Enlightenment] by the Buddha of Enlightenment ( paccekabuddha), they are called Enlighteners (Buddha) ) ( buddha), He is the supreme being. That's why he is a Buddha, Supreme. Thus ... gave praise (yam ... parivaṇṇayi): such as what the Supreme Buddha has praised and explained by many different examples in the following way, "Eightfold Path Religion is the most perfect path. Because this right path leads us to immortality safely ”(Mi-508 and“ monks, I will give sermons to the righteous monks with the necessary support and tools [of it] ( M. iii. 71) Pureness (sucim) : purely purified due to its exclusion with all defilements.
57. Calling that dharma the intention to bring about continuous results (samādhim ānantarikañ ñam āhu): and he calls it dhamma meditation to create continuous results because that dharma certainly produces immediate results immediately after when it arises; because when the Noble Path has arisen, there are no obstacles of any kind that can prevent that dharma from producing results. So there is a saying: And if people who have entered the Noble Truth attest to the fruits of the Fruits, even if it is the time to last long lives of being burned by fire, there are still many lives without burning fire until when that person attested to the fruit of the fruit. We call these people the people who master the great life (?) And all those who attain this Noble Truth are the people who master the great life (?) ( Pug. 13-4).
58. Nothing is comparable to meditation (samādhina tena samo na vijjati): With such a pure nature, the Blessed One had to praise and praise him as being sublime and sublime as "meditation that brings continuous fruitfulness" with no type of meditation in the gender realm or in the formless form. gender can match. Why so? Because even if someone is reborn in any realm or in the Brahma realm, for example, by diligently performing and practicing such [types of samadhi meditation]. That still implies the possibility of being reborn again [most likely] in hell, etc ... because if this person once became a Saint by practicing the supramundane concentration of an Arahant- drought, that implies that he has eliminated all rebirth. That is why the following word came in the Sutta [quoted in § 52] as follows, "O bhikkhus, to some extent [ 182]] still exist compounded Dharma, the Noble Eightfold Path is still considered the most noble of all of them. " ( A. ii. 34) etc.
59. When the Buddha made such a claim that this meditation of producing continuous results is no match for the dharma, now, in the manner stated above (§§45, 53), he declared with the specific footnote as follows. This Dharma is so wise .... in another Dharma (idam pi dhamme), it has provided immensely support for the Noble Path to be regarded as the Dharma ( passing away ).
60. We should understand the meaning [of this Dharma] in the manner confirmed above. And all inhumane beings throughout the Ten Great Gods of the World, they observe the commands given in this verse.
[Paragraph Shelf 6 - The Sangha consists of eight, four pairs,]
[Ye puggalā a satam pasatthā cattāri etāni yugāni honti
te dakkhineyy sugatassa sāvakā,
etesu dinnāni mahapphalāni:
Idam pi sanghe ratanam.
Etena saccena suvatthi hotu]
te dakkhineyy sugatassa sāvakā,
etesu dinnāni mahapphalāni:
Idam pi sanghe ratanam.
Etena saccena suvatthi hotu]
These eight pairs of four pairs, which are highly praised by the Venerable
Thien The disciples, deserve to be offered
to them, giving great results.
So the place where they increase, is the magical treasure
Mong with this truth, to live a happy life.
Thien The disciples, deserve to be offered
to them, giving great results.
So the place where they increase, is the magical treasure
Mong with this truth, to live a happy life.
61. After describing the Dharma with such moral virtues, he now begins to comment with the following words. "Those who have An Tinh heart are praised to be praised as the Eight Saints". He praised this by offering the special gifts found in a sangha.
62. On this point, [we consider the meaning of the first line in the verse as follows "Those who have An Tinh heart praised as the Eight Saints" who (ye) are an expression of any specified. People (puggalā), are beings. Including eight (a vịha) is the way of quantifying; because four people have entered the Holy Path and four people are attaining Holy fruit [Holy door] into eight people. those who have the Peace of mind are praised (satam pasatthā - literally meaning those who have peace in the hearts of the righteous ( sappurisa) praising them, namely the Omniscient Buddha, the Pratyekabuddha Buddha, and the poems of the Omniscient Buddhas as well as many others including the gods and the human race. Why so? Because they have made friends with people born at the same time who have a special gift of virtue and such and such. Because these people have special virtues at the same time in virtue, meditation, etc. like the flowers of Campaka and vakula. etc ... have the same color, same taste. etc ... and so the sages, the wise, value and accept as flowers that have excellent taste etc ... for both gods and humans. It is for that reason that it is said, "Those who have An Tinh's heart are praised as the Eight Saints".
In other words, [we consider this line to mean that instead of one hundred and eight people praised] someone (ye) is an uncertain expression. People (puggalā) are beings. [But in this explanation]. One hundred and eight (atthasatam) [32] ch dull way delimited numbers. In order to be able to [rank among the first people who are still in the Saints of the Four Noble Truths] there are three types of Adventurers, namely the First Race, the Family, the Lost ( A. i. 233) and then There are also three types of Nhat Lai because they have attained Saints right there in the sex realm, or in the realm of sex, or in the realm of non-sex realms and these people multiply with the four types of Dao. ( D. iii 228) make twenty-four people.
Also in the realm of Infinite Heavenly Aviha (ie the lowest settled realm ), there are five categories of the immortal class, namely, the Nirvana Central, the birth of Nibbana, the nuns of the Nirvana state, and the Inferior state of Nibbana. and the Upstream of salvation (D. iii. 237) and similarly in the [tranquil realms] Atappa the immeasurable realms of Sudassa the heavenly good [ bias ] [ 183 ] and Sudassī the heavenly good realm however The pure land the highest, called the ultimate heavenly realm of Akaniṭṭha, is the place where there is no final Immortal class, but only four classes of people , the main so the total number of the Lai people is 24. In the end there are two classes of Arahant namely, the Dry Dry Insight Worker and the person with Thua An Tinh (§41). Then in addition there are four classes of people on the side of the Tao path. All in all up to 54 people, if multiplied by two or as far as they have confidence in their responsibilities or their intellectual responsibility (please read td. S. iii. 225-6) we have a total of number is 108. What's left is confirmed earlier.
63. There are four pairs again (cattāri yugāni etāni honti): all eight of the aforementioned classes or the hundred and eight people detailed above are briefly made into four pairs, including one still on the side of the Holy Path. Enter Liu and the people on the side of Holy Fruit Import Save as a pair. And so up to the pair of people on the side of the Holy Arahant and the people on the side of the Arahantship. They deserve to receive the offering (te dakkhiṇeyyā). To this point they (te) are indefinite uncertainties assigned to what was previously presented indefinitely by the word "that person" ( ye) . the people of this class (ye) consisting of eight people, or a hundred and eight, but a short called "four pairs". All of them (te) deserve to receive the offering (dakkhiṇeyyā). And an offering is a kind of offering when it is offered with faith in kamma and the result of kamma. Again, without any expectation, the recipient of this offering will bring us medicine or be a messenger ... (read Vbh 246). Those who are involved in special virtue gifts, etc., are worthy of such offering and such. That is why people say that they deserve to be offered.
64. True disciples of the Buddha (Sugatassa sāvakā): The Blessed One is the Good God ( sugata) because he is associated with the renunciation (gamana = leaving) very glorious ( sobhaṇa), and because he ordained only to a glorious position ( sobhaṇaṃ ṭhānaṃ gatatthā) and because his renunciation was justified ( suṭṭhu gatattā) and also due to proper proclamation ( suṭṭhu gadattā). [33] G IO here all these people are disciples ( savaka- literally silent listener text) of celestial position as they listen ( sunanti) Him. Of course, others also heard Him, but after hearing they did not perform the task they had to do. However, when they heard Him, these people all reached Saints and Saints by performing the task they had to do by practicing Dharma in accordance with the Dharma. (Sn. 317) It is for this reason that they are called the listeners of the listeners (he).
65. The implementation of the alms they will give them valuable rewards (etesu dinnani mahapphalani): Even small alms made to the disciples c ủa Auspicious brings you high reward you ( created a great result) because they have gained that kind of pure property in the offering given by the pure heart of the recipient of the offering. (please read M. iii. 256-7) For this reason this sutta is further explained in the Sutta [quoted in § 58] as follows. "O bhikkhus at the level of [ 184 ] there are still Sangha or groups, then the Sangha of disciples of the Tathagata Buddha .... is the ultimate in reaping [the reward] while making the offering] (A. ii. 34).
66. When the Buddha affirmed such a special grace in the Sangha when all these people were on the side of the Holy Path and towards the Holy fruit brought by the Holy Path, he now declares in truth. , As follows. This ... in the Sangha (idam pi sanghe), has brought special grace to do the support as we mentioned above.
67. We should understand the meaning in the manner affirmed above, and the command in this verse has also been kept by all inhuman beings throughout the ten realms of the Ten Great Gods.
[Paragraph Shelf 7 - The Sangha of the Arhat
[Ye suppayuttā manasā dal hena nikkāmino Gotamasānamhi.
Te pattipattā amatam vigayaha laddhā mudhā nibbutim bhuñjamānā:
Idam pi sanghe ratanam panītam,
etena saccena suvatthi hotu]
Te pattipattā amatam vigayaha laddhā mudhā nibbutim bhuñjamānā:
Idam pi sanghe ratanam panītam,
etena saccena suvatthi hotu]
The little heart of sex, with a strong sense of perseverance
Skillful connection, the teaching of Goat!
They attained fruition, they could enter immortality.
They attained easily, enjoyed the tranquility of life.
So in the Sangha, they were the marvelous jewels
.
Skillful connection, the teaching of Goat!
They attained fruition, they could enter immortality.
They attained easily, enjoyed the tranquility of life.
So in the Sangha, they were the marvelous jewels
.
68. After having described the base in this way thanks to the special virtues where the Sangha is on the side of the Holy Path and the Fruit. Now he began to describe that base with the following words, "As if due to the strength of the mind in the true words, doing so thanks to the special virtues of a unique kind, a some of them have experienced the Holy Fruit accompanied by the end of all the illegal or ”.
69. On this point as if (ye) is an uncertain expression. Place calls to true (suppayutta literally bound closely: they were bound ( payutta) thorough ( sutthu) ; significance here is that, after eliminating ( Pahaya) types of t ầ m c ầ u immoral (not appropriate) (see D. iii. 224), they began to yoke ( yunjituM) to implement ề n bars are supported by means of livelihood is pure ( Suddha) perfect [comes from a way of seeking inadequate the possessions necessary for life.] In other words, those who are called through an authentic call ( suppayutta) just those who get the resort ( payoga) be pure ( suddha) include both physical and verbal [34] In doing so he proved aggregates presented their shows. Thanks to the power of the mind: manasā daḷ hena = daḷena manasā [showing that dāḷha is a self, by putting that word before the word mano ]; The meaning here is: with the mind being strongly bound by meditation. Therefore he also proved to show their aggregates.
70. Take shelter in the place of sexual immorality (nikkāmino): because there is no concern for the body as well as life, two things have a great influence on leaving ( nikkamano) the whole affliction thanks to the spirit of winning peace. by intellect. Therefore He proved to show their aggregates with diligence [35] . In the Dharma of Gautama Buddha (Gotamasanamhi): only in the Dharma of Buddha World Religion He belongs to the line of Gautama. He thus showed the absence of any renunciation of defilements in the case of those who are performing a wide variety of immortal austerities. (S. i. 103) Outside of that teaching, because of the absence of special gifts in an authentic call ( suppayogo), etc.
71. They (te) are a definite determinative pronoun referring back to the definite [thus (ye) expression above] (§69). Pattipattā: that is what is to be achieved ( pattabba) is the goal, and what must be achieved is equal to what is worth attaining. [ 185 ] Those things completely get rid of all the slips. This is the manifestation of Arahantship. They have achieved that goal by reaching that goal. Immortality is passed away (níp-table). By encountering (vigāhitvā) with [ that ] is regarded as the object.
72. Achieving the fruit: laddhā = labhitvā (another form of verb noun). Escape from loss. (mudhā): not cost, by not making yourself incur even a penny of cost. Quenching (nibbutim): attaining the Holy fruit. In this respect disturbance disturbances create stability. Pleasant flavor (bhuñjamānā): experience. What does this mean? [This is the meaning]: as in the Dharma of the Goddess of Mercy is the true invitation because their virtue is perfected. Besides, thanks to the power of the mind is because their meditation is perfect. Aphrodisiac because their intellect is perfect. [as if] people thought that they had achieved their goal, by facing immortality through this righteous way, when they tasted the attainment of the Holy Fruit, which we called quenching, attained without losing anything.
73. When the Buddha affirmed the special grace of the Sangha, it is those who have finished all the contraband or have experienced the happiness brought about by the attainment of the Holy Fruits. Now He invokes again with a word of mouth, specifically as follows. This ... in the Sangha (idam pi sanghe), has brought about the special grace of doing the support as we have mentioned above.
74. We should understand the meaning in the manner affirmed above and the command in this verse has also been observed by all inhuman beings throughout the ten realms of the Ten Great Gods.
[Paragraph verse 8 - In general monks are importers]
[Yath'indakhīlo paṭhavim sito siyā catubbhi vātehi asampakampiyo.
Tathūpamam sappurisam vadāmi yo ariyasaccāni avecca passati.
Idam pi ratanam panītam,
etena saccena suvatthi hotu].
Tathūpamam sappurisam vadāmi yo ariyasaccāni avecca passati.
Idam pi ratanam panītam,
etena saccena suvatthi hotu].
Like a pillar of stone, cleverly like the ground.
Oil with the four winds, can not oscillate.
Career Chon's say, like this example
Area with insight can enter, see the Holy Roman Emperor
Thus, where the Sangha, the Treasure try
forward with this truth, to live happy feet
Oil with the four winds, can not oscillate.
Career Chon's say, like this example
Area with insight can enter, see the Holy Roman Emperor
Thus, where the Sangha, the Treasure try
forward with this truth, to live happy feet
74. After describing the base in words about [36] the Sangha in this way through the special grace of those who have finished all the contraband or. Now he begins to comment on the base with the following words. Like a stone pillar, doing so through the special grace of the Importers has become evident in most inhumane beings.
76. On this point, like (yathā) is a comparative word. A stone pillar (indakhīlo: this is a word referring to a pillar made of hardwood core buried after digging a hole eight or ten deep in the middle of the gate, the purpose of this column is keep the gates of the city [37] tightly closed; ground, (pathavim.): ground planted deep in the ground (sito): hold tight (nissita) by entering. [another form of grammar].
77. Oil blowing the four winds (catubbhi vātehi): under strong winds blowing from four sides to. Do not wobble (asampakampiyo): do not shake or be moved to another place.
78. So too (tathūpamaṃ): also the same, a monk (sappurisam .): A superhuman (superman). We say (vadāmi). I declare.
79. The person who realizes the base by proceeding (yo ariyasaccāni avecca passati): is the person who sees the four noble truths plus his intellect by fully understanding those truths. [38] At this point, we should understand the four truths in a manner confirmed in the Pure Land ( Ch. Xvi). But here only outline the meaning of these lines briefly.
80. Like [ 186 ] a stone pillar is planted deep as the depth of the hole buried in the ground can not be shaken four winds , too , I declare that, to this degree's feet got off the stand by experiencing. Why so? Because, like a stone pillar [that is not shaken by the four winds, he also is not moved by all other denominational winds and is not capable of being shaken or knocked out of view. of any person. That is why it is said in the Sutta that, "Bhikkhus, suppose there is an iron pillar or a locking pole whose foundation is dug deep into the ground, motionless, immovable. It was impossible, and then if there were terrible winds and rain from the east ... the west ... the south ... and the north ... those rain and wind could not do it. shake, shake or reposition. Why is that? Precisely because the foundation was deepened and because that pillar was buried deep underground; same with the Bhikkhus, any of the Monks or even the Brahmin, understood "this is suffering". or "this is the source of suffering", this is the cessation of suffering and this is the way to eliminate suffering that will never scrutinize in the nature of other Monks or Brahmins hoping to realize. Do people who deserve to be truly aware or seen? Why? because [themselves] recognize the Four Noble Truths very well. ' (S. v. 444)
81. When the Buddha affirmed the special gift of the Sangha, it was [that quality] of the One Who Entered Liu, which was evident to the vast majority of beings. Now He again begs in words of truth, as follows. This ... in the Sangha (idam pi sanghe), has brought about the special grace of doing the support as we have mentioned above.
82. We should understand the meaning in the manner affirmed above, and the command in this verse has also been kept by all inhuman beings throughout the ten realms of the Ten Great Gods.
[Verse 9 - Sangha: The One Who Imports as a "reborn up to seven times]
[Ye ariyasaccāni vibhāvayanti gambhīrapaññena sudesitāni.
Kiñcāpi te honti bhusappamattā na te bhavam aṭṭhamam ādiyanti.
Idam pi sanghe ratanam panītam.
etena saccena suvatthi hotu]
Kiñcāpi te honti bhusappamattā na te bhavam aṭṭhamam ādiyanti.
Idam pi sanghe ratanam panītam.
etena saccena suvatthi hotu]
The wise explain, the truth the Holy Truth
The clever preacher, with profound wisdom.
Although they have all their strength, distraction is not overpowered.
They are also not to the point where, being the eighth being
Thus, in the Sangha, is the magical treasure.
Looking forward to this truth, live a happy life.
The clever preacher, with profound wisdom.
Although they have all their strength, distraction is not overpowered.
They are also not to the point where, being the eighth being
Thus, in the Sangha, is the magical treasure.
Looking forward to this truth, live a happy life.
83. After having expressed the base in this way from the Sangha with the special grace of the Importer in general, he now began to express it with the following words, "As if clearly aware Holy Empire "through special grace with the future lost. He is the lowest rank of all three types of people enter Liu Shao. Specifically, the First Class, first class, and hybrid class, so it is said that: “There is a person here after having destroyed three fetters [39] . As an entertainer after being born only once being born he has ended suffering. This person is the First-born. ” and likewise 'After traveling and trudging through beings [entering] to two or three clans, [ 187 ] he only ends suffering; we call this person a family member and likewise, after traveling and trudging through the being in the gods and humankind seven times, this person ends suffering; we call the unemployed (A. i. 233; Pug. 16).
84. On this point, though (ye) and the Noble Truths (ariyasaccāni) are as stated above. (§§62, 97). As clearly demonstrated (vibhāvayanti): they display and demonstrate themselves clearly by dispelling the dark afflictions that obscure the base with intellectual light.
85. By virtue of deep intellect (gambhīrapaññena): thanks to the intellectually profound intellect one can understand what is built on what cannot be achieved by the position of the gods; The meaning here is: thanks to his omniscience. Carefully explained (sudesitāni): appropriately taught thanks to these methods and methods, namely compound words and how to replace two short syllables into a compound word , thanks to the whole and a part , etc.
86. Even if they can be extremely easy (kiñcāpi te honti bhusappamattā): These people have clearly demonstrated the Holy Empire, even though they can be very easy due to the convenient opportunities for distraction. such as [enjoying] the position of Heavenly King or the king of Zhuan Falun, even if in the case of passing away and disappearing [a karmic karma] of that name and color, more than the seven sentient beings ] continue to be born where there is no beginning of the reincarnation is that it does not belong to the amount of the cessation of conquering the victory which is brought about by the position of the Entering Stream. They will never have to be reborn until the eighth time (na te bhavam aṭṭhamam ādiyanti). But only in the seventh rebirth can they practice meditation to reach the Arahantship level.
87. When the Buddha affirmed the special grace of the Sangha, it was precisely that [grace] that the future person passed away, now he invokes a specific verbal statement as follows. This ... in the Sangha (idam pi sanghe), has brought us the special support of grace as we have mentioned above.
88. We should understand the meaning in the manner affirmed above, and the command in this verse has also been kept by all inhuman beings throughout the ten realms of the Ten Great Gods.
[ Verse 10 -: The One Who Imports ... continued ]
[ Sahā'assa dassanasampadāya tayassu dhammā jahitā bhavanti.
Sakkāyadiṭṭhi vicikicchitañ ca sīlabbatam vāpi yad atthi kiñci.
Catūh'apāyehi ca vippamutto.
Cha cābhiṭhānāni abhabbo kātum.
Idampi ratanam panatam etena saccena suvatthi hotu].
Sakkāyadiṭṭhi vicikicchitañ ca sīlabbatam vāpi yad atthi kiñci.
Catūh'apāyehi ca vippamutto.
Cha cābhiṭhānāni abhabbo kātum.
Idampi ratanam panatam etena saccena suvatthi hotu].
He thanks to the full view, with the right understanding
So there are three Dharma, be completely renounced
Viewpoints and suspicion, the prohibition also not
For four debates, fully liberated
He could not do, the six basic evils
Thus in the Sangha, is the magical treasure
Desire for this truth, to live chon happy.
So there are three Dharma, be completely renounced
Viewpoints and suspicion, the prohibition also not
For four debates, fully liberated
He could not do, the six basic evils
Thus in the Sangha, is the magical treasure
Desire for this truth, to live chon happy.
89. After describing the base in this way with the words of the Sangha thanks to the special grace of the "lost" people including not being reborn until the eighth time, now he begins to express the special gift of virtue. in the case that he has been reborn seven times, he can be distinguished from those who do not renounce rebirth in the future.
90. [ 188 ] To this point, with (sahana) [means] with Him ( saddhim yeva). Of this person (assa): belongs to one of those who is affirmed as follows: Until they are never reborn eighth. ' With the right understanding (dassanasampadāya): excellent ( sampatti - perfect) of the director; because for the novice monk, it is called " dassana " (dassana) because first of all the actual knowledge is passed away . What constitutes the perfection of the work must be done by virtue of knowledge (see Ch. Xxi, at the end) to show that excellence in oneself is perfect knowledge, together with that perfect knowledge. .
91. He needs to renounce the three dharmas completely. (tayassu dhammā jahitā bhavanti): here the word su (unexplained) is merely a particle to fill the line as if in the "Idam su me Sāriputta mahāvikaṭabhojanasmim" (O Sariputta, that is the way I ignore great distortions .-- M. i. 79) [40] The significant result here is: together with Right Understanding, He renounces the three dharmas, gets rid of (pahina) the three perfections safe. That is the meaning here.
92. Now, to show how things are being abandoned, he says that they are inconceivable, cynical, and forbidden, all of which is renounced. (sakkāyadiṭṭhi vicikicchitañ ca sīlabbatam vāpi yad atthi kiñci) [41] . In this regard, there is a body, here are the twenty basic views ( diṭṭhi) of the actual five aggregates where the grasping is affected, called the body ( kāya), which is the right view ( sakāyadi xinhi- xin read MA. ii. 360-1 ) otherwise, an existence of wrong view ( sāti- singular nouns) about the body are also opinions; Here the meaning is an actual wrong view of the affirmative [that is, not the object of wrong view is true.] or a false view of an existence (sati specifying the existence). , the masculine male) the body is a meaningful opinion at this time an evil view appearing on a real body of a kind which has been asserted [considered as] 'true identity (form) called " self (see M. i. 300; iii. 17) with that renunciation, all kinds of wrong views are also renounced. Because that is the basis of all wrong views. [42]
93. Wisdom is called "desire to be cured" (cikicchita) [43] . Because of this wisdom alleviates afflictions. From then on ( vigata) the desire to be healed as wisdom. Such is the condition of uncertainty ( vicikicchita); this is also the manifestation of the eight indecisive characteristics that have been asserted in the following way, 'You doubt your guru' ( Dhs. §§ 1004-5; please read more on M. i. 101 ) with renouncing this, all sorts of uncertainty are abandoned, because that suspicion is the root.
94. [ 189 ] The precepts ( sīla - habit) include the conduct of a cow, the behavior of a dog ( please read M. i. 387tt), etc. and the vata- duty includes the duty of the ox, The duty of the Dog, etc., is asserted in the text on the subjects and the Brahmas outside this teaching. In the following way, purity is due to virtue (habit) and purity through vows ( Nd 2 ad Sn, 790) are both called moral precepts ( sīlabbata). By renouncing this, all kinds of immortal austerities that begin with nudity and shave are also renounced because that is the root.
95. Precisely because of that, [the three things mentioned above are the cause of all those afflictive illnesses. All ( yad atthi kiñci - literally "what belongs to any kind") is mentioned at the end of those three fetters.] And here we can see that the perception is abandoned through knowledge marvelous in realizing suffering. Doubt is renounced through perfect knowledge in recognizing the origin of [suffering] and the precepts are abandoned through the wonderful knowledge in recognizing the Noble Path and passing away.
96. After having shown that the renunciation of negativity. [44] He now mentions escaping from the four Paths of Origin (catūh'apāyehi ca vippumutto) also outlining the renunciation of the cycle of karma, which has arisen when defilements exist; At this point, the four descendants include hell, animal birth, Funda and A-tu-la. The meaning here is that even when he has to be reborn up to seven times, he is still free from rebirth in those realms. Having shown his renunciation of karma, he now goes on to say that after this, he could not perform the six basic evils (cha cābhiṭhānāni abhabbo katuṃ), by showing that karma , is the root of karma. The four basic evil (abhiṭhāna) main l à four major evils, those which He cannot do, there are six. It is affirmed in the sutta in the manner that begins as follows: "O bhikkhus, it is impossible, it cannot happen, that one who has perfected his knowledge can take birth. his mother's life, '( A. i. 27; M. iii. 64-5) and these six essential evils should be understood as the murder of the mother, the murder of the father, the murder of the Arahant, and bleeding a Tathagata, creating a schism (division) in the Sangha and choosing to follow anyone [other than Buddha] as his guru. We refer to these six basic evils more in purpose to blame the status quo of ordinary people. Because essentially a Saint disciple has acquired perfect knowledge can not take the life of an ant ( please read MA. iv 108); because even a mortal who has done those great evils is to blame because their knowledge is not perfect. (not yet achieved perfection), but whoever has perfect knowledge (attain) is perfect, it is impossible to do that, the impotent characteristic mentioned here to show them six basic evils cannot be done even in the afterlife; because in the next life even if he does not understand the characteristic of the disciple, due to his basic nature, he cannot do any of these six evils or [ 190 ] must [ bear yourself] that risk in the body. (please read A. iii 204-6) begins with the ordinary killing, which can lead to committing six basic evils by choosing another person [besides the Blessed One] to be his guru; in this regard some explain that cha chābhiṭhanāni [ instead of cha cābhiṭhānāni] and to illustrate here there is a story about a boy who became a disciple and used a dead fish (....) etc.
97. When has confirmed the special grace in the Sangha as such. As a special gift, even if He had to be reborn seven more times, that virtue could help us to distinguish one other disciple from ordinary people, who have renounced being reborn, now He called with his true words, namely, This ... in the Sangha, supported by that special grace.
98. We should understand the meaning as affirmed above and the command in this verse has also been kept by all inhuman beings throughout the ten realms of the Ten Great Gods.
[ Verse 11 - The Exile ... next. ]
[Kiñcāpi so kammam karoti pāpakam kāyena vācā uda cetasā vā.
Abhabbo so tassa paṭicchādāya abhabbatā diṭṭhapadassa vuttā:
Idam pi sanghe ratanam panītam
etena saccena suvatthi hotu]
Abhabbo so tassa paṭicchādāya abhabbatā diṭṭhapadassa vuttā:
Idam pi sanghe ratanam panītam
etena saccena suvatthi hotu]
No matter what he does, what is evil
with his body or with his words, even with his mind,
he cannot do it, conceal it.
That being said, cannot see the evil path.
So the place where they increase, is the magical treasure
Mong with this truth, to live a happy life.
with his body or with his words, even with his mind,
he cannot do it, conceal it.
That being said, cannot see the evil path.
So the place where they increase, is the magical treasure
Mong with this truth, to live a happy life.
99. After having expressed the base with words about the Sangha based on special virtues, even if He was reborn seven more times, He was able to discern one Holy Disciple with others who were not. renouncing [being reborn], he now begins to express in the following words, "Even though he can still perform an evil karma" to do so because of the special grace that could not hide his did. To be seen in someone who has perfect knowledge (of great things) even when he is distracting [to point it out] not only who has complete knowledge cannot do wrong things big. but because the person was unable to do even the smallest wrong that could not be concealed.
100. Here he means He (so). It is the person who has acquired perfect knowledge, even if (kiñcāpi) he is infatuated with distraction. One can still perform with the body even an evil karma (kāyena pāpakammaṃ karoti), namely: the reprehensible wrongs of the ( precepts of practice) known as "faltering due to the enlightenment ”(Vbh. 246), for example, to build a hut [for yourself without consulting the Sangha] ( Vin, iii. 143), sleeping in the same room with an unborn person Precepts in the Sangha ( Vin iv. 14) vv..but [at the same time always] other than and except for the kind of willful act that has been reprimanded in the world and has mentioned the following: our disciples do not make mistakes even sacrificing his life in order to protect the discipline of discipline that I have taught to his disciples '' ( A. iv. 201), [and even though he can still do bad deeds] verbally ( vācāya) ) as if chanting the Dharma [with an explanation] word by word with [someone who has not been fully ordained to join the Sangha fully.] ( Vin. iv. 13) commenting more than five or six paragraphs (from) Dharma [to a woman who does not have the presence of a wise man] (Vin. iv. 19), gossip, and profanity. [ 191 ] [although] he can still perform akusala cittas (cetasā) as if greed and anger sometimes arise, as if accepting gold and silver as well as using robes and the three things otherwise necessary without visualizing [the goal of using them], but at that opportunity it was not possible to hide that foulness ( abhabbo so tassa paṭicchādāya), the person did not know if this was not allowed or not. should do it, conceal it even for a moment, but at that moment, by showing it to your guru or to a smart friend in a virtuous life, he acts right according to the Dharma. because this truth reveals that he witnessed it [ see President land ] . (abhabbatā diṭṭhapadassa vuttā) the act of being unable to hide such unwholesome act is announced which is the confirmed thing about that person who has realized his passing away. And the perception of someone who is thus perfect is attained to perfection. How? "Bhikkhus, like a young servant, taking care of the child will immediately withdraw when the baby places his or her hands or feet in the embers, so this is the essence of France's a person is perfecting his or her knowledge, that even if he makes a mistake of an urgent nature, it is obvious and well known, but if he confesses immediately, revealing and revealing that to the guru or to the wise friends in the blessed life. And after doing so, that person will do it again in the future. ' ( M. i. 324)
101. When such affirmation of a special grace of Sangha. As a special grace that does not hide anything done, has seen in the person of great knowledge, even if there is distraction, he invokes the words of the truth, namely, this. ... at the Sangha, supported by that special grace.
102. We should understand the meaning as asserted above and the command in this verse has also been kept by all inhuman beings throughout the ten realms of the Ten Great Gods.
[ Paragraph verse 12 - Germany World Religion, the teacher preached the Dharma with the texts ]
[Vanappagumbe yathā phussitagge gimhānamāse paṭhamasmim gimhe.
Tathūpamam, dhammavaram adesayi nibbānāgāmim paramam hitāya:
Idam pi buddhe ratanam.
Etena saccena suvatthi hotu].
Tathūpamam, dhammavaram adesayi nibbānāgāmim paramam hitāya:
Idam pi buddhe ratanam.
Etena saccena suvatthi hotu].
Beautiful as forest trees, with the top flower
In the hot summer months, the first summer days in
France, the enemies defied preaching, for example,
France led to Nibbana, the ultimate happiness of Dharma
. The treasure is so wonderful.
Looking forward to this truth, live a happy life.
In the hot summer months, the first summer days in
France, the enemies defied preaching, for example,
France led to Nibbana, the ultimate happiness of Dharma
. The treasure is so wonderful.
Looking forward to this truth, live a happy life.
103. After having expressed the base in this way with the words Sangha. In many respects the special virtues of so many people are included in that Sangha. Now he begins to describe the base again with the following words, "Like a tall tree in a forest covered with young shoots" doing so with the words of the Blessed One and in order to support that Dharma as in the text he gave when he pointed out the special gifts of the Three Jewels here in a brief verse (paragraphs 4 and 5) and in detail elsewhere (please read td. M. i 37; A. iii. 285).
104. At this point, a forest ( vana - literally a forest is a cluster of trees defined as growing close together. [ 192 ] When the tree has matured ( pavuddha) in the roots, tree cores, sap, bark, branches and burial, a forest tree ( gumba literally means bush) is a tall tree ( pagumba literally means mature bush). A tall tree (mature bush) in a forest is a tall forest trees ( vanappagumbo literally means a mature forest) and it is the mature dense forest that vanappagumbo (male noun singular) is called mature forest vanappagumbe (another noun that is male) little). [45] Because this allows us to assert in this way as was done in the following passages: " Atthi savitakkasavicāre atthi avitakkavicāramatte" ( there is finite and quartess samadhi , also samadhi and quartet. ) ) and sukhe, dukkhe jīve '(happiness, suffering, soul: D. i. 56; M. i. 517) [46] (Yathā) is a comparative word. Forest trees with flower tops (phussitagge): phussitāni aggāni assa = phussitaggo (replacing short two syllables into a compound word ) : the meaning here is that the tree produces flowers on all the young twigs and leaves. other. The [normal form] is replaced here with phussitagge in the way confirmed above [for the word vanappagumbe ]
105. In the hot summer months, the early heat of the season (gimhānamāse paṭhamasmim gimbe - a singular setting): one of the four summer months. If [asked], In what month ?, [the answer would be] at the beginning of the hot season; The meaning here is at the beginning of the month of Citta (April) because that month is also called the beginning of the hot season, and also the new summer ( bālavasanta) . From here on out. The meaning of the word is obvious.
106. Now, a brief meaning is given as follows: It is at the beginning of summer that it is called at the beginning of the hot season. An adult tree is so called because [uses that tree] as a metaphor for a young tree (see § 104) with the tops of the branches full of flowers in a forest full of trees. Very diverse, with extremely splendid splendor. Therefore, with the way of presenting the right path leading to the end of cessation, as if (tathūpamaṃ, gi pipe like a tree) due to the splendor of flower buds is arranged into many different meanings due to the five aggregates ( M. Sutta 109) the origin (Sutta Central Sutta143tt) vv..the experience (M. sutta 10) Chief effort, (M. Sutta 16), etc .. and the aggregates, aggregates etc .. (M. Sutta 44), He preached the Enemy (dhammavaram) included in the text and the Holy Path leading to the passing away. ( nibbānagāmiṃ) [ doing this is not for the purpose of obtaining wealth or worship. etc .. but his heart by touching [47] ch dull simply because of His great compassion. ( Ps I 126) super happy to win Vietnam (paramamhitaya) for being, in compound paramaṃhitāya, nasal m is inserted to make it easier to soak the shelf; meaning is paramahitāya nibbānāya adesayi ('he shows that [that] is just to attain that supramundane happiness which is passing away)
107. When Buddha asserted that the Dharma consisted of a text compared to that text with a tall tree in the forest covered with budding buds, he came to the end of the lecture. with sincere pleas in words, the Blessed One, namely, this ... in the Blessed One, has become a support for that Dharma.
108 We should understand that meaning in the manner confirmed above; only that must be analyzed as follows: [ 193 ] This rare treasure called the Dharma is contained in the text. According to what has been asserted in paragraph [§ 106] shown in the Blessed One and the command in this verse is also kept by all inhuman beings throughout the ten realms .
[Verse 13 - Duc Thien Tue, Lecture in the Dharma Super Sutra]
[Varo varaññū varado varāharo anuttaro dhammavaram adesayi:
Idam pi buddhe ratanam panatam,
etena saccena suvatthi hotu]
Idam pi buddhe ratanam panatam,
etena saccena suvatthi hotu]
Noble knows nobility, giving noble
nobility preaching, Noble Dharma is vindictive of victory
So in the Buddha, is the precious treasure
Desires for this truth, to live chon happy
nobility preaching, Noble Dharma is vindictive of victory
So in the Buddha, is the precious treasure
Desires for this truth, to live chon happy
109. After describing the base in the words of the Buddha, through the way of the Dharma in its original form. Now he begins to describe that base in the words "he who knows the glory" accomplished by the supramundane Dharma.
110. In this regard, the glory (varo) is what one wishes for those who insist on pursuing such a rare premium , "Oh, we can be like that!"; or suppose He was glorified because He was associated with particularly noble gifts; The meaning here is, paramount, best. Who knows (varaññū - literally. 'Who knows the glory'): one who knows clearly passes away . Because passing away is the glory like the ultimate goal (meaning here) of all the dharma, and he knows it by penetrating himself into the dharma at the root of the Bodhi tree. The giver (varado- literally, "giver of glory": the meaning here is that He is the giver of the Glorious Dharma on the side of penetrating [the bases] on the side of moral things (please read Netti, 49) as in the case of bhikkhus in the group of five. ( Vin. I. 8 tt) or in the case of the young man of the Thien Nhan group ( Vin. I. 23) or the hermit with tangled hair ( Vin. I. 34) and others including the Chu Thien and humanity. The bearer of glory (varāharo): He is called "the man who brings glory" because the Chief of his glory [that is brought to light]. Because of this charity, after having completed all the thirty-one paramitas, [48] right at the time he made up his mind at the foot of the past Blessed One, the Dīpankarā Nhien Dang , He brought to light the glorious old righteous light that the good old people of the past went to ( please read S. ii. 105-6) and that is why they are called "he who brings glory to the world."
111. Moreover, he was also glorified by achieving omniscient omniscience. ( Ps. I. 131), He is the One who understands glory because He has realized passing away, He is the one who gives glory by giving to all living beings, including the endless happiness of liberation. And He is also the one who brought glory to His noble virtue with special superlative virtues, He is the supreme being ( anuttaro) because no one else can realize those gifts.
112. Another method: He is a glorious one with complete determination to attain tranquility. He is a glorious savior with a complete determination to attain wisdom. He is the one who gives glory with perfect determination to attain renunciation, and He is the one who brings glory due to the complete determination to reach the base, because He has brought the Noble Truth to glory.
113. Similarly, he is the one glorified by the merits he supports. He is the one who understands the glory supported by the intellect, He is the giver of glory by giving the means to the throne of the Omniscient Buddha to those who seek it, and He is the one who brings the glory brought by him by the means to attain the Pratyeka Buddha throne for those who seek it. He is peerless because He realizes that they are unlike anyone in different ways. Or taught by Himself, and without any teacher, He preached a glorious Dharma ( Dhammavaram adesayi) as a master for others because his teaching is truly the teaching of the Dharma - accompanied by the special virtues of the Dharma taught well. etc ... ( M. i. 37) - for the sake of [bringing about] the quality of the spirit to those who seek that grace. The remainder is construed as stated above.
114. When the Buddha made such a claim on his own special merit, such as the nine supramundane Dharma [49] come here [ 194 ] he made a plea with the true words in the words of The Buddha, specifically as follows. This ... in the Blessed One, has become a support for that special grace.
115. We should understand the meaning in the manner confirmed above. The only thing that we should analyze is this: The Dharma of this supreme glory, He has understood, given, brought and preached, this precious Treasure, is where the Blessed One, and his destiny, the command in this verse has also been observed by all inhumane beings throughout the ten realms of the Ten Great Gods She S World.
[Paragraph Shelf 14 - President Removal]
[Khīnam purānam navam natthi-sambhavam.
Virattacittā āyatike bhavasmim.
Te khīnabīja avirulhicchandā nibbanti dhīrā yathā'yam padīgo.
Idam pi sanghe ratanam panītam.
etena saccena suvatthi hotu]
Virattacittā āyatike bhavasmim.
Te khīnabīja avirulhicchandā nibbanti dhīrā yathā'yam padīgo.
Idam pi sanghe ratanam panītam.
etena saccena suvatthi hotu]
Now old has to make an end, new career does not make,
With the mind to give up, in being useful future
The seeds of cessation, the desire not to grow
wise Nibbana, such as a lamp is
thus place Increase They, as the precious jewels
May with this truth live happily and happily.
With the mind to give up, in being useful future
The seeds of cessation, the desire not to grow
wise Nibbana, such as a lamp is
thus place Increase They, as the precious jewels
May with this truth live happily and happily.
116. Having explained the stand in this way with two verses of verses of the Buddha with the original text of the Dharma and the Supramundane Dharma as support, he now describes the base with words like later, "The old karma is over." Again he does so with the words Sangha and considers it as a support for that special grace to attain the element of passing away the immeasurable nirvana ( see Iti. 38). [50] It is the ultimate goal of those who have attained the nine supramundane Dharma by practicing exactly what they have heard (learned) while listening to (learning) the original Dharma text. there.
117. At this point, the end (khnam) has been removed and destroyed. The old karma (purānam): the previous karma ( purātanam). New karma (navam): what is happening right now. Do not create rebirth (natthi-sambhavam): [51] the expression lacks real basis. The mind that has separated from greed (virattacittā) desire has disappeared from their mind. For the new profession (āyatike bhavasmiṃ) Regarding rebirth again in the future. Those (te): Those Bhikkhu Khưu that with pirated or finished. For them the old karma has been ceased and the new karma has not yet arisen, their minds have separated from greed for the new being. The seeds (seeds) have been eradicated (khīṇabījā): the seeds (imported into the future) have been removed. There is no morale left for growth (avirūḷhicchandā) a lack of enthusiasm for growth. They shut off (nibbanti): no longer burning. Consistency (dhīrā): those who have steadfastness are fulfilled (dhiti). Like this lamp. (yathā yam padīpo): like this lamp.
118. What does this mean? [This is the meaning] of the past karma ( kamma : asexual) even though it has arisen and has fallen away, yet it has not been ceased for beings [ordinary] because it can still cause reincarnation reincarnation therefore has not given up the germ of craving to emerge; [but] in those who have become Arhats, that craving has dried up because of that Arahantship and to them, those past karmic actions have ceased, [ 195 ] like the seed was burned by fire. Therefore it is no longer able to create any heterogeneous state in the future; so any of their acts taking place right now are considered to be a homage to the Blessed One, etc., which is called the "new karma" but only happens to those who do not take rebirth.51 more. Because they have eradicated all craving, it is no longer able to produce future results like the flower of a tree whose roots have been cut off; and these people, their mind is separate from greed for the future being. By renouncing all craving, the Bhikkhu Khưu smuggling take advantage of us called with the 'germ of germ has ended.' Because the kamma result is renewed, confirmed as follows. "Behavior is a field, and consciousness is a seed" ( A. i. 223) because of the end of a behavior has been ceased. And because of the previously-existing enthusiasm for the new rebirth called growth has been eliminated by eliminating the origin [suffering]. They are no longer as eager to grow as they used to be. . Because no more rebirth takes place during the time of death. And because they were consistent with steadfast perfection, they turned off, as if this lamp. When the mind last. They transcend each form of description (see S. iii. 46) as well as with color, colorless etc. And apparently, one of which was lit up to pay homage to the gods of the city on that occasion, actually went out and because of that, He said, "It's like like a lamp. "
119. When the Buddha made such a claim on the special grace of passing away the immeasurable nibbana, it is considered to be the goal where those who have attained the supreme nine Dharma [52] by grasping upon these What did they learn. After studying the Dharma, the text [both] have been affirmed in the above two verses. (12-13) He came to the end of the sermon with a plea and a proverb in the form of the Sangha, namely, this ... in the Sangha, has become a support for the grace itself. special that.
120. We should understand the meaning of the Sangha in the manner confirmed above. Only that must be expressed as follows: This precious and precious treasure is called the passing away of a fully-fledged Bhikkhu. Of the type we have asserted above. It is in the Sangha, and the command in this verse has also been observed by all inhumane beings throughout the ten realms of the Ten Great Gods.
[Verses 15-17 - Word of the God of Heavenly Kings]
[Yān'idha samāgatāni bhummāni vā yāni va antakikkhe,
Tathāgataṃ devamanussapūjitaṃ buddhaṃ namassāma:
suvatthi hotu.
Tathāgataṃ devamanussapūjitaṃ buddhaṃ namassāma:
suvatthi hotu.
Qualities in this life, there are living creatures converge
Or on earth, either in the middle of nowhere
Let worship the Buddha, was as real to this
kind heavens, man, prostrate and worship road
Hopefully with this unfortunate , all species are happy.
Or on earth, either in the middle of nowhere
Let worship the Buddha, was as real to this
kind heavens, man, prostrate and worship road
Hopefully with this unfortunate , all species are happy.
[ Yān'idha samāgatāni bhummāni vā yāni va antakikkhe,
Tathāgataṃ devamanussapūjitaṃ dhammaṃ namassāma:
suvatthi hotu.
Tathāgataṃ devamanussapūjitaṃ dhammaṃ namassāma:
suvatthi hotu.
Qualities in this place, there are living creatures converge
Or on earth, either in the middle of nowhere
Let bowed Dharma, was as real to this
kind heavens, man, prostrate and worship road
Hopefully, with almond Hey, every species is happy
Or on earth, either in the middle of nowhere
Let bowed Dharma, was as real to this
kind heavens, man, prostrate and worship road
Hopefully, with almond Hey, every species is happy
Yān'idha samāgatāni bhummāni vā yāni va antakikkhe,
Tathāgataṃ devamanussapūjitaṃ sanghaṃ namassāma:
suvatthi hotu.
Tathāgataṃ devamanussapūjitaṃ sanghaṃ namassāma:
suvatthi hotu.
All living in this place, there are living beings gathering
Or on this earth, or in the middle of nowhere
Pay homage to them Sangha, have come here to life
Be heavenly, human, pay homage and worship
Wishing that, with happiness Hey, every species is happy.
Or on this earth, or in the middle of nowhere
Pay homage to them Sangha, have come here to life
Be heavenly, human, pay homage and worship
Wishing that, with happiness Hey, every species is happy.
121. Then, the Lord of Heaven ( Sakka ), the kings of the gods thought, thanks to the sincere appeal that the Buddha brought to the security of this city, the Sutras have since been aided by gifts. special virtue in the Triple Gem, "Now we must mention something about safety for this City thanks to the support provided by the special gifts of the Three Jewels." then He uttered these last three verses, "Any living being gathered".
122. On this point, the Blessed One is called " Tathāgata " ( perfect tathāgata ) because He came to that ( tathā āgata ) [with such purpose] then what has been given to those whoever conducts acts to benefit the world, [ 198 ] and precisely because He has walked (Tathagata) what needs to be come by them, and because He is so known ( tathā ājānana) what needs to be known by them, and precisely because he only proclaims the truth ( yam ... tathaṃ, tassa gadanato). And then he was so revered by the gods and humankind with flowers and incense. etc ... and along with what was created in the gods and humanity itself in the practice of Dharma transmission, etc. as a result, the Heavenly God (Sakka) King of the Gods is united Chu Thien assembly with Himself said, Let us praise and pay homage to the Blessed One that "appeared as such" (Tathagata). Be the gods with the human beings: Offering nothing safe is shown in them (tathāgataṃ devamanussapūjitaṃ buddhaṃ namassāma: suvatthi hotu).
123. Then in turn the Dharma, [first] Dharma as the Noble Path [called] Tathagata (thanks) [appears so thanks to] ( tathāgata- perfect) because once something is right to be (thanks to) the strength of the thread and the bar combined (please read A. ii. 157; Ps. ii. 92; M. iii. 289) it is ( Tathā gata) because someone who takes away (gives up) something that is prone to defilements and then the Dharma is regarded as passing away [called ( Tathā gata - perfect)] because the Dharma reaches (the place) thanks to the omniscient omniscience, etc., in such a way, to attain, and comprehend through, the wisdom of that Noble Path ( tathā gata) it helps to eliminate, to ensure eliminating all suffering.
124. Then the Sangha is also called ( tathā gata- perfect) because it goes like that (tath ā gata) because of the [four] Noble Paths alone (passing), because of these beings the way of benefit for himself, so in the remaining two verses he spoke in particular, etc.The Dharma, Tathagata, and offerings by Chu Thien and humanity. (pay homage) Sangha, Tathagata, offered by Chu Thien and mankind, hoping to be safe. The other has been clearly stated (122).
[Conclude]
125. When the God of Heavenly Yard (Sakka) the gods of the gods uttered the verse of the three verses, with his followers. But the Blessed One still exclaimed the same Buddha Treasure the next day and then eighty-four thousand beings who had a bit of enlightenment had attained the Dharma. And then in the same way He continued to preach this Treasure to the seventh day. And every day like that happens a similar accomplishment to the Dharma.
126. When the Blessed One arrived in Vesalī for two weeks. He announced his travel order to the officials in the city. Therefore, the court officials invited him to the banks of the Ganges River for three days with the usual double homage. [ 197 ] The Dragon King was born in the Ganges and immediately thought, "Humans have honored Respect to the Blessed One so solemnly, so why don't we do it? And that's why." they built boats of gold, silver and jewels, and they decorated them with statues made of gold, silver and precious stones, and they covered the water with a five-color lotus. When they had done these things, they immediately went to the Blessed One and said, "Please give us a favor." hundreds of Bhikkhus also went down to a treasure boat which was prepared for one by one. with the retinue of Bhikkhus who come to the Land of the Dragon King. There the Blessed One stayed all night lecturing the Dharma to a large crowd of countless Dragon Kings. The next day, the Dragon Kings held a great alms giving food and drink that was superhuman and edible. The Blessed One blessed them then He left the Dragon realm. Immediately after that the gods on the earth contemplated, the humankind and the dragon kings paid homage to the Blessed One, so why don't we do that to him? They swore then tossed the upper layer under the trees in the woods and on the cliffs. and so on, and thus a very solemn ceremony took place until the Brahma realm. And then Bimbisara invited the Blessed One to the city the Dragon Kings immediately held a great alms giving food and drink that was superhuman and edible. The Blessed One blessed them then He left the Dragon realm. Immediately after that the gods on the earth contemplated, the humankind and the dragon kings paid homage to the Blessed One, so why don't we do that to him? They swore then tossed the upper layer under the trees in the woods and on the cliffs. and so on, and thus a very solemn ceremony took place until the Brahma realm. And then Bimbisara invited the Blessed One to the city the Dragon Kings immediately held a great alms giving food and drink that was superhuman and edible. The Blessed One blessed them then He left the Dragon realm. Immediately after that the gods on the earth contemplated, the humankind and the dragon kings paid homage to the Blessed One, so why don't we do that to him? They swore then tossed the upper layer under the trees in the woods and on the cliffs. and so on, and thus a very solemn ceremony took place until the Brahma realm. And then Bimbisara invited the Blessed One to the city Mankind and the Dragon Kings have bowed to the Blessed One so, why don't we do that to Him? They swore then tossed in the lower layer on the tall trees in the forest and on the cliffs. and so on, and thus a very solemn ceremony took place until the Brahma realm. And then Bimbisara invited the Blessed One to the city Mankind and the Dragon Kings have bowed to the Blessed One so, why don't we do that to Him? They swore then tossed the upper layer under the trees in the woods and on the cliffs. and so on, and thus a very solemn ceremony took place until the Brahma realm. And then Bimbisara invited the Blessed One to the city Rajagaha for five days as described above. But paying homage to the Buddha doubled by the people of Licchavi at the time the Buddha came to them.
127. The Buddha then returned to Rājagaha , when the Bhikkhus gathered in the hall after having a meal. They discussed among themselves in the following story: How powerful is the Buddha, for whom the high and low roads along the banks of the Ganges are cleaned and leveled and covered with sand for a long time. up to eight miles, and for whom the river water was covered with iridescent lotuses for miles and miles. And the upstairs from the lower floors are extended to the Brahma realms. ' Buddha could clearly read what was going on in their minds. Then from His Room he walked out and moved with a miracle appropriate to that moment. He appeared in the assembly room and descended upon the glorious security reserved for the Blessed One. [ 198 When He has finished doing the things just mentioned. He immediately asked, 'Bhikkhus, bhikkhus, who are gathered here to listen to any sermon.?' The Bhikkhu Khưu instant recount their entire thoughts to Him.
128. The Buddha immediately said. O Bhikkhus, the solemn and grand imposition of such a ceremony is not due to any of our powers as a Buddha, nor by the power or authority of the Dragon Kings. , or the gods or Brahmins, where this happens because of the power of past actions (past lives) we have done to give up our possessions of relative value.
The Bhikkhu khưu immediately asked. "Honorable Lord, we have no knowledge of giving up possessions of relative value. Sir, it would be great if You could tell us about it so we could have a little understanding of this. "
[A story about Sankha and Susima]
129. The Buddha recounted "O bhikkhus. Once in Taxila there was a Brahmin called Sankha, and this Brahman had a son named Susima. A sixteen-year-old student. One day Susima comes to see his father and stands aside. The father asked, "What's wrong, son?" My beloved Susima. ”
"I want to go to Balanga (Benares) and learn [to become a monk], the little boy answered."
“Alright, my dear Susima, there is a Brahmin named here and there, my best friend. Go there and learn from Him. ”
The father gave his son a thousand kahapanas coins. The son took the money and after paying homage to his father and mother, he set out. He finally arrived at Benares, when he approached the guru in accordance with accepted rituals, and after paying homage to his teacher. He then proclaimed his identity to the teacher. The master accepted the student as his friend's son and accepted him with full hospitality. After the student had taken a rest after days of long travels, he placed a thousand kahapanas at the foot of his teacher and asked permission to learn a trade. The teacher agreed to allow him and proceeded to teach him. He learns very quickly and very much. And whatever he learned he remembered he didn't forget a single thing. It was like lion oil in a golden vase.
However, at the end of the class, the student discovered that he only received the beginning and middle paragraph but did not know the end. Then he ran to his master and said [ 199 ] "Dear teacher, I have only learned the beginning and the middle of this profession. But I have not seen the end.
"The teacher answered, 'Me too, dear child.'
'"Then who is there to know the last part of this profession, sir?"
'"Dear children, there are sages in Isipatana, most likely they know the last part."
"I will go to ask them."
'"Ask them whatever you like."
130. The student went to Isipatana. And he went to the Buddhas of Enlightenment and asked them, "Do you know the beginning, the middle and the end?"
'"Yes, we know, man."
'Please practice me too.'
'My friend, in this case you have to become a monk to live a homeless life. No one who cannot become a monk can carry out that cultivation. ”
'"Very well, my dear friends, please give me the ordination, do whatever you want so I can learn the last part."
They gave him ordination. Because they could not teach him a meditation topic [as if an omniscient omniscient one], they allowed him to cultivate simple basics of good virtue in the first place. “You have to wear this underwear; You must wear the same robes. He cultivated that way, and when he gained the perfect assistance to advance in wisdom] soon after he discovered the field of Pratyeka Buddha, he became famous throughout the Third Region. La Nai Benares is an Enlightenment Buddha Susima. He has reached the peak of his fame and fortune and he has an amazing group of disciples. However, because the behavior he had done [in the past was a kind of behavior] led him to a short lifespan. Soon after he had passed away. The Pratyekabuddhas and a large part of the people came to see the display of his body.
131. Then the Brahmin Sankha thought, "My son has been gone for a long time. And I don't know what happened to my son. ” Because of that, in order to see his son again, the Brahmin set out for the city of Taxila and finally reached the Bena la Baares. The Brahmin saw a crowd gathering. "Surely one of these people must know what happened to my son." The Brahmin came to the crowd and asked, "There is a student named Susima here. Perhaps you know what happened to him. ”
132. They said, "Yes, sir, we do know. He became a wise disciple of the three Vowels under the guidance of a Brahmin in this city and then he left the homeless life under the shadow of the Pratyekabuddhas. [ 200 ] And finally he has attained the passing away and he has eradicated all defilements no longer have any craving left. We built this shelf tower for you. ”
Crying and moaning, he slammed the ground with his hand, and then he went upstairs to the shelf tower. He had weeded around that shelf tower, with his cloak, He brought sand to the tower of the relics of the Pratyeka Buddha, and he watered it with a watering can. Then he vowed to the tower shelf respect with rustic flowers. Hang a piece of cloth on it and cover your parasols at the top of the shelf. Then he left.
133. When Buddha pointed out a past life story. He immediately gave a sermon to the bhikkhus on the topic of Dharma to be able to offer a chain related to the past and present lives: "Dear bhikkhus, you may think" No There is no doubt that there was someone other than Brahmin Sankha on that occasion. ” But that should not be so. On that occasion, we are the Sankha Brahmin. It was I who weeded the roof of the tower on the shelf of the Buddha Pratyeka Susima; and as a result of that karmic act of mine, a long path up to eight miles has cleared the stump and weed leveled and wiped out. It is also because of me that the path has been sanded clean and as a result of that karmic act they have sanded a path up to eight miles long. It was because I made the offering there with all sorts of rustic and wild flowers and as a result of that karmic act they scattered all kinds of flowers on an eight-mile path both on land and on the water. lake lagoon. It was because of me that the ground was watered with watering cans; and as a result of that karmic action, it rained down like a waterfall Vesālī. It is because of me that a wooden banner has been hung on the shelf tower and sun parasols are also mounted on the top of that tower; and as a result of that karmic act, flags and banners were raised and sun-shielded umbrellas, along with sun-blocking umbrellas erected everywhere, as far as the brains of the Brahma. Thus, O Bhikkhus, the rituals road this great place is not by any strength of our own as the Buddha [ 201 ] nor by the power of the Naga king , The devas or the Brahma at all that the reason for such rituals is due to the power of past karma that makes alms what is considered to be relatively valuable. '
134. At the end of this sutta about the Dharma, he exported the shelves as follows:
Now, if sentient beings want to enjoy the full happiness. There is only a common way of giving. That behavior will then help eliminate relative happiness too. To enjoy the blissful, immortal happiness in [heaven] (Dh. 290) [53]
The commentary on the Treasure of the Treasure in the Tieu Tung commentary ends here.
-ooOoo-
Chapter VII
THE OUTSIDE THE WALL (Tirokuḍḍasuttam)
1. Now our turn to comment, The Sutra on the Wall [continued immediately after the Treasure of the Treasure in the Litigation Works], the Sutta begins as 'They are waiting outside the wall'. We will begin to comment on the meaning after confirming that the purpose of this sutta is included in the Litigation.
2. Here, even though the Sutta Wall is not arranged in that order when the Buddha preached this sutta, the goal we include in this Sutta is immediately after the Sutta is understood as follows. Or the sutta is provided for the purpose of showing that: even if one is lazy in cultivating a variety of appropriate acts as confirmed in the above sutta, he can still be reborn resident [considered] better, reborn in hell, reborn in animals. Yet he may still have to be reborn in the hungry ghost realms, and no one should ever neglect in such a case; or the sutta was given in order to show that due to some evil beings Vesali became endemic by a pandemic, and to alleviate this pandemic the Buddha preached the Noble Jewel, and the Sutra on the Wall also aim for that. That's why there are shelves that:
We need to know the purpose of this sutta
Disclosed by whom, where, when, and why
He does a good job of exegesis
In order to proclaim to beings at the same time
Therefore, as an exegete
I will fulfill work that way.
Disclosed by whom, where, when, and why
He does a good job of exegesis
In order to proclaim to beings at the same time
Therefore, as an exegete
I will fulfill work that way.
3. Who published this sutta? Where? When? And for what reason? We can immediately confirm the Sutra published by the Buddha himself. Economic and published in R ā jagaha [ 202 ] the following day when he just arrived in that city, he announced Beijing purpose is because he wanted to bless the king of Magadha country.
4. Ninety-two lifetimes ago there was a city called K ā si. In this city there was a king named Jayasena and the queen named Sirim ā . There was a Bodhisattva named Phussa who was conceived in his mother's womb. Finally, after the Bodhisattva discovered that he had achieved enlightenment completely, [54] King Jayasena came up with the idea 'My son (the prince) made the Great Monk and became an Enlightened One. Buddha is mine, Dharma is mine, and the Sangha is mine. It was the king who served him, and did not give anyone a chance to do this work. The three other half-brother brothers and sisters with the Buddha thought, 'The omniscient beings appear to bring blessings to the whole world, not just to someone else. And our father will not give anyone a chance to serve them. How can we manage to serve the Buddha? ' They then contemplated 'whether we can find a solution? That's why the three princes did it as if the border were rebelling. When the king heard that the frontier was on the verge of rebelling, he sent his three princes to the border to settle. When the pacification was performed, there was confusion outside the border. They returned to the king very pleased and rewarded them with a gift saying, "Everything you want you to take." They said, 'We want to serve the Buddha.' - The king said, 'Choose anything but that.' - they added: 'We don't want to do anything else'. - the king agrees: 'Okay get it, but let's set a limit.' They asked to serve the Buddha for seven years. But the king did not allow it. Then they requested to continue to serve the Buddha for six, five, four, three, two, one year, seven months, six months, five months, four months ... until they dropped to only three months. then the king agreed, saying, 'You can take that.' and the king allowed them to do so. They returned to the king very pleased and rewarded them with a gift saying, "Everything you want you to take." They said, 'We want to serve the Buddha.' - The king said, 'Choose anything but that.' - they added: 'We don't want to do anything else'. - the king agrees: 'Okay get it, but let's set a limit.' They asked to serve the Buddha for seven years. But the king did not allow it. Then they requested to continue to serve the Buddha for six, five, four, three, two, one year, seven months, six months, five months, four months ... until they dropped to only three months. then the king agreed, saying, 'You can take that.' and the king allowed them to do so. They returned to the king very pleased and rewarded them with a gift saying, "Everything you want you to take." They said, 'We want to serve the Buddha.' - The king said, 'Choose anything but that.' - they added: 'We don't want to do anything else'. - the king agrees: 'Okay get it, but let's set a limit.' They asked to serve the Buddha for seven years. But the king did not allow it. Then they requested to continue to serve the Buddha for six, five, four, three, two, one year, seven months, six months, five months, four months ... until they dropped to only three months. then the king agreed, saying, 'You can take that.' and the king allowed them to do so. 'Choose anything but that'. - they added: 'We don't want to do anything else'. - the king agrees: 'Okay get it, but let's set a limit.' They asked to serve the Buddha for seven years. But the king did not allow it. Then they asked to continue to serve the Buddha for six, five, four, three, two, one year, seven months, six months, five months, four months ... until they dropped to only three months. then the king agreed, saying, 'You can take that.' and the king allowed them to do so. 'Choose anything but that'. - they added: 'We don't want to do anything else'. - the king agrees: 'Okay get it, but let's set a limit.' They asked to serve the Buddha for seven years. But the king did not allow it. Then they asked to continue to serve the Buddha for six, five, four, three, two, one year, seven months, six months, five months, four months ... until they dropped to only three months. then the king agreed, saying, 'You can take that.' and the king allowed them to do so. five months, four months ... until they dropped to only three months, the king agreed, saying, 'You can take that.' and the king allowed them to do so. five months, four months ... until they dropped to only three months, the king agreed, saying, 'You can take that.' and the king allowed them to do so.
5. When they received grace, they were very contented. They went to the Blessed One, after paying homage to him, they said, "Blessed One, we want to serve the Blessed One, and the Blessed One, pray that the Blessed One accept this request for three months to settle down." rain with us.
6. The three princes then wrote to one of their domestic assistants, [ 203] saying, 'We will be honored to serve Buddha within three months. Please build a dwelling and prepare everything necessary for us to serve the Buddha well. ' When the assistant had finished his preparations, he informed the three princes. So after wearing yellow robes, along with two thousand five hundred entourage, they led the Buddha to their kingdom, looked after him very carefully, and then they gave the Buddha a place of residence. reside and let Buddha reside in it. The treasurer, the son of a servant, was married, very faithful and trusting. He was responsible for caring for material needs and giving alms to the Sangha that Buddha is leading. The prime minister received all the material possessions accompanied by eleven thousand rural men to take care of the work of giving. Now some of them have caused disloyalty in the Buddha. They interfered with almsgiving, ate all the food themselves, should have been given alms, and set fire to the cafeteria. When the Tu Tu ritual [55] (Pav ā ran ā ) ended, the princes respect the Buddha, and then the Buddha followed them back to see his father again. After Buddha returned, he passed away.
7. The king, the princes, and his national aide arrived in time and all died. And then with their entourage they were reincarnated in heaven. Those who with an unfriendly heart must be reborn in hell. And so through ninety-two lives, these two groups of people had to be reborn one after another from heaven to heaven and from hell to hell.
8. Then in this life, under the Buddha Kassapa, those who have rotten heart must be reborn in hungry ghosts. Now when sentient beings give alms to their deceased relatives, they recall as follows: 'Do this to our loved ones, and they have received what excellence. [from there] When the hungry devils saw that, they approached Kassapa Buddha, and asked him, 'Dear Lord, how can we enjoy those miracles as well? The Buddha answered, 'You cannot receive it right now. [104] But in the future there will be a Buddha called Buddha Gautama. Under the Buddha there would be a king named Bimbisara. In the past ninety-two lifetimes he has been a familiar to you. When he organizes an alms giving to the Buddha, he will revive you. Until then you will receive it. When the demons heard that, they seemed to be sure they would receive it tomorrow. '
9. Then when the Buddha's distance has ended. Our Buddha appeared on this earth, and then the three princes of the king along with their entourage of two thousand and five hundred people immediately died from the realms of the gods and reincarnated on a level of her. Brahmin at a tribe in the kingdom of Magadha. Then at the time when they renounced family life with the prophets, they became monks and became three braided hermit together at Gayāsīsā (please read Vin. I. 23) the manager the country became the king of Bimbisārā , and the cashier became a very great Visākha banker whose wife was named Dhammadinnā , the daughter of the royal treasury. (please read MA. ii. 355) and thus all the rest of their entourage were reborn with the king's entourage.
10. When our Buddha descended into this world, and after seven weeks [the next after he reached enlightenment] passed, he finally returned to Baal Nai (b ā r) ā nas ī) , at which he converted the dharma, and then the bhikkhus of each group of five, practiced the precepts of the three braided hair-clergy with their followers for up to two thousand years. hundred people all. And then he went back to R ā jagaha. And there he took refuge in King Binbis āEntering into the fruit, enter Luu Luu, who visited the Buddha that day. Along with the king, there were eleven crowds of Brahmin Magadha owners. Then the king even invited him to use the monk to join him on the next day. And Buddha accepted. The next day he entered the city of Rajagaha. At the forefront was the heavenly King Sakka, who greeted him with the verse starting as follows:
Arriving in Rājagaha He overcame and liberated
With him followed three hermit-haired hermit.
Also subdued and freed,
the Buddha shines like jewels and jewels
At the right moment, he reigns Rajagaha '(Vin. I. 38)
With him followed three hermit-haired hermit.
Also subdued and freed,
the Buddha shines like jewels and jewels
At the right moment, he reigns Rajagaha '(Vin. I. 38)
And right in the mansion of the King Buddha received a solemn ceremony of generosity.
11. The Preta also approached and waited with hope. 'Now [ 205] surely the king will restore us to alms; now you will do it. ' But the king only thought of the Buddha's abode and said, 'Where should Buddha reside now?' and the king made no dedication to anyone. The Preta, seeing that their hope was dashed, made a terrible cry on the empty night around the palace. The king was puzzled by the urgent and fearful cry, and just in the early morning, he invited the Buddha to say, 'Lord Buddha, I heard such a terrible noise at night. What has happened to me? Buddha said to the king, 'Your Majesty, don't be afraid. Nothing will harm you. The fact is that the relatives of the previous life of the king had to reincarnate into a ghost and have not appeared in many Buddhist century, they were still waiting for him to give alms to the Buddha, and to give alms to them as well. Yesterday he didn't do it and that's why they were desperate and they made that terrible cry 'the king asked; 'Venerable Lord, will they receive anything if a revival is organized now? 'Yes, Your Majesty.' - 'Then, Lord Buddha, may I accept your invitation today.' Buddha accepted. Please accept my invitation today. ' Buddha accepted. Please accept my invitation today. ' Buddha accepted.
12. The king returns to the palace. When he had finished preparing a great giving. He announced the time to proceed. Buddha came with the Sangha monks. Go to the palace and he sat on a chair prepared for him, along with the Sangha monks. The Preta also came and stood outside the wall, etc., thinking that surely today 'we will receive alms.' The Buddha made them visible for the king to see. While offering the water, the king offered the following prayer, 'May this water be given to my close relatives.' And at that moment a lake full of lotuses appeared for those Preta, they bathed in it, drank water until all sorrow, fatigue and thirst were calmed down. All Preta have a golden color. When the king gave porridge, something that could be eaten, the king also gave them to them and at that moment porridge came down from heaven, food and drink, and other edible things were also distributed to them and after they had used them, the five sense bases they are awake. Then when the king gave his clothes and his place of residence, he also distributed them to them, [206 ] then clothes from heaven, shoes [56] from heaven, and castles from heaven along with a lot of indoor décor such as carpets, beds, mats, furniture, etc. were fine. created for them. This wonderful thing everyone witnessed as the Buddha decided and the king was extremely satisfied.
13. Soon after, when the Buddha was real, and showed that he was full, he uttered a poem: 'Outside the wall they were waiting. Aim to bring the blessing to the king of Magagha. And to this point what is briefly mentioned in the Program version, namely what has been explained in detail. 'About this sermon [we need to ask "] who said it, where, when and why. The commentary, very well made by you, and at the right time announced to everyone, is heard. ' Here we will annotate the Bible outside the wall in the following order:
[Paragraph verse 1]
14. In the first verse (see below) is behind the wall called the Outer Wall (tirokuḍḍā). They stand [and wait] (titthanti) : this sentence confirms they stand and refuse to assert they don't sit, etc. Now it is as if they refer to someone outside the surrounding fence and on the side. There is a mountain where he can walk without obstruction, through the fence ( tiropākāram) to the other side of the mountain ( tiropabbatam) '(D. i. 78) as well here. refers to people standing on the other side of the wall. Outside the wall they were waiting (tirokuḍḍesu tiṭṭhanti).
15. And at the intersection and the road junction (sandhisinghātakesu): here can be the intersection of the intersection of highways, and also where the houses are contiguous and have adjacent walls and There is also intersecting light, we can call these 'intersections' ( Sandhi) can also be intersection junctions, we call 'road junctions' ( singhātaka ). Combining all these words together into a complex word we can call and at intersections and crossroads.
16. They stand outside the "frame bars" of the city gates (dvārabāhāsu tiṭṭhanti) : they stand near the bars of the city gates and the bars of the house. Return to the old roof (āgantevāna sakam gharam ): Here 'the old house' means both the old house of loved ones and their own old houses. In the past they lived in or owned the house. They come to look at their own home and that's why we say 'go back to their old home.'
17. [That's why the Buddha showed the king] a lot of Preta with extremely disgusting, deformed and frightening body, approached Bimbisara's palace as a private home of Bimbisara. they are because it is the home of their biological relatives. And even if they hadn't been in there before and were standing outside the wall, right at the intersection and the junction. And outside the bars and gates of the house. Their existence co-exists with the results of envy and stinginess [57] . There are a number of disheveled bearded Demons [58] [ 207 ] dark skin and face, limbs and thin legs swagging badly, swinging like jaggery scorching here and there in forest fires; a number of Preta whose bodies were consumed by flames inside them as if rising from their stomachs [59] hungered from their mouths. Some of the Ghosts due to the esophagus are only the tip of a needle, and a rumen as big as a mountain cannot swallow the desired food and drink even when the food or drink is obtained. Because of this, there is a spice that starves [60] and the dryness cannot satisfy other flavors. There are other Hungry Ghosts when they find any kind of blood or greasy material where the joints spit out from boiling mouths or boils or other living beings, swallowing as if it were food of the gods. That's why he exported the shelves as follows:
tirokuddesu tiṭṭhanti sandhisanghātakesu ca
dvārabāhāsu tiṭṭhanti
dvārabāhāsu tiṭṭhanti
'Outside the wall
They stood waiting for the
crossroads.
Back to the old roof
Waiting by the gate.
They stood waiting for the
crossroads.
Back to the old roof
Waiting by the gate.
And then when he uttered these words, he showed the Hungry Ghosts wandering outside the wall. Then he uttered the second verse. 'But when a rich festival was served, it was shown how ferocious [the result of their behavior] was.
[Paragraph verse 2]
18. Here, rich, rich ( pahute) [means] no less, abundant ( bahumbi); Much more than necessary, is what it means here. We can replace the letters pa with letters three [such a change from the word Bahu into pahu ] as in the following paragraphs' Pahu santo na Bharati ' (' those who have too abundant can) does not support [mother] okay. . .: (Sn. 98). Some people read pahūte ('abundant') and pahutam (' rich' is an adverb); But these are only careless readers. For food and drink: ānnpānamhi = anne ca pānamhi ( replacing two short syllables into a compound word ) .Feast: khajjabhojje (literally 'Chewable and edible') = khajje ca bhojje ca ( replacing two short syllables into a compound word ); hence. [namely anna and pāna and khajja and bhojje (= Khādanīya and bhojanīya), ] he demonstrated that the four types of nutrients included in what are eaten ( asita), drinkable (pīta), and chewable ( khāyita) ) and eat a little bit ( sāyita). On the road (upatitthite): stand still, approach ( apagamma thite); means: ready, prepared and combined.
19. The truth is that no one remembers this being (na tesam sarati sattānam): when these beings appear in the Realm of Ghosts, no parents and brothers remember them. For what reason? This comes from their past karmic actions (kammapaccayā): there is a necessary condition that poor acts are arranged such as not performing almsgiving, preventing almsgiving, etc. ; [ 208 ] because these behaviors did not allow close relatives to remember them.
20. That's why the Buddha said:
Pahute annapānamhi khajjabhojje upatthite
Na tesam koci sarāti sattānam kammapaccayā.
Na tesam koci sarāti sattānam kammapaccayā.
'But when the feast was prepared
Ready for
everything Drinking and drinking
No one missed them
This event arose
from their old karma.
Ready for
everything Drinking and drinking
No one missed them
This event arose
from their old karma.
And when he said so, it showed that even though it was not food and drink, etc., was served too little and the ghosts were wandering around hoping: 'Perhaps there will be something. for us. ' The fact that none of their relatives remember them due to past acts performed by the Preta has yielded not very interesting results. He then uttered the third verse specifically as follows, 'That's why those who have kindness want to revive their relatives', once again he asked the king to organize alms giving to those deceased relatives are now appearing in the Realm of Demons.
[Paragraph Shelf 3]
21. Here, therefore (evam) is a comparative word. What can be explained in two ways: or 'Even if we no longer remember those sentient beings as a result of their past actions, these people we have given a little generosity, regardless of What, for their loved ones, they are people of compassion ( evam) ' or' those who give alms food and drink pure, good and appropriate on this point. So (evam) my lord , so you have mercy. By the acts he performed. ' Give alms: dadanti = denti ( another grammar type) makes offerings and consignments to. For relatives (relatives) (ñātīnam) : for those who are concerned with either parent. those who (ye) : Regardless of son or daughter or blood sibling. Then: honti = bhavanti ( another grammatical form) Compassion (anukampakā): loving people, seeking happiness (for others). Pure (sucim): spotless, easy to see, pleasure. In accordance with the law, there is a legal match. And goodness (panītam - black. 'Premium'): first-class, best. At this time (kālena): at the time of the ghosts are close relatives have come and are standing outside the wall etc .. And suitable (kappiyam): suitable, worthy, suitable for saints ' use. Food and drink (pānabhojanam = pānnañ ca bhojanañ (replacing two short syllables into compound words); here is any alms offered as food or drink. '
22. Therefore, after annotating the alms of food and drink made by the Magadhan king to the hungry ghosts (the hungry ghosts) who are relatives of the living, the Buddha uttered the following verse:
Evam dadanti ñātīnam ye honti anukampakā
Sucim panītam kālena kappiyam pānabhojanam:
Sucim panītam kālena kappiyam pānabhojanam:
'So who has
kindness, Remember to give to your relatives,
The drink is pure,
Nice and timely.'
kindness, Remember to give to your relatives,
The drink is pure,
Nice and timely.'
And when he said this, he immediately exported it as a shelf, half of the fourth shelf, specifically as follows, 'May these things be for the whole family' show how we must carry out the recalls. how.
[ The first half of the 4th verse ]
23. This is what should be analyzed with the first half of the third verse as follows: 'That is why those who are compassionate are willing to recall their deceased relatives [ 209 ] [say that]' now pray May we dedicate these to our deceased relatives: May they be happy '' This result may indicate the way in which local dedication can be effective with the word 'therefore' (evam). ), understood in the following sense: 'They carry out such revival (evam) "May this bring their relatives (deceased)" and there is no other way.
24. Here, this (idam) refers to the things we use for giving. Vo (not translated) is just a particle. As in the following paragraphs' kacci pana vo Anurudhā samaggā sammodamānā ' [61] (O Anurudha, I hope you will live in peace and agreement with each other.': M. i. 206) ' Ye hi vo ariyā' ( 'as if one of the saints.'): M. i. 17); This is not possessive pronouns. Let's . . For the deceased relatives (ñātīnam hotu: Please do this for our loved ones who are appearing in the Realm of Demons. May our relatives be happy. (sukhitā hontu ñātayo): Pray for the Our relatives are imprisoned in the hungry ghost realm, once they live together in that realm.
25. That is why the Buddha said:
Idam vo ñatīnam hotu. Sukhitā hontu ñātayo.
'Dedicating this blessing to our deceased relatives. May they always be happy. '
And after he said so, show how we should carry out the recitation of the deceased loved one who is imprisoned in the hungry ghost realm. Then he uttered the second half of the fourth verse, as follows: 'The dead spirits of the dead have gathered and gathered there' and the first half of the fifth verse is as follows, 'Eagerly eager. . ... to have abundant food and drink ', proving that, even if someone said,' then this is for my deceased acquaintances. ' However, not all acts performed by someone bring results to others, [never will be] but simply being an object of giving that way is essential for oneself. My relatives, to perform good deeds. [62]
[ The second half of the 4th shelf paragraph & The first half of the 5th shelf paragraph ]
26. This is the meaning [of the two halves of the upper shelf] that Preta are deceased relatives (te ñātipetā) appearing there ( tattha) where the giving is made. Gathered and regrouped ( samāgantvā) by the way they all came ( samantato antgantvā) - here in the sense, they gathered, reunited - and gathered ( samāgatā): ng.black '' have gathered enough ' the meaning here is, they have come and gathered ( samā āgatā) - [thinking]' our deceased relatives are inspired by almsgiving to benefit ourselves. . ' [they] want to have [pahute annapānamhi]. Because those abundant food and drink are given to oneself. Will bring blessings to them (sakkaccam anumodare), full of confidence in the results of such acts and not giving up admiration. [Thinking] with this conscious awareness 'May this alms bring benefits and happiness' they were happy ( modanti) and happy to bless ( anumodanti: black 'share happiness' and Be full of happiness and joy.
27. [ 210 ] So the Buddha said;
Te ca tattha samāgantvā ñātipetā samāgatā
Pahute annapānamhi sakkaccam anumodare. \
Pahute annapānamhi sakkaccam anumodare. \
'This dish is for people I
wish you peace and happiness
Demons who
have gathered there'
wish you peace and happiness
Demons who
have gathered there'
And when you say this, show how good deeds produce results right now for those who appear in the realm of hungry ghosts. Then he uttered the second half of the fifth verse as follows, 'May my relatives live longevity and the first half of the sixth shelf,' May I receive respect for what we have done. show 'shows the kind of thanksgiving joy that those close relatives once existed with the results of beneficial behavior.
[The second half of verse 5 & the first half of verse 6 ]
28. The meaning here is. Wish. . .they have longevity (ciram jīvantu): May they have a long life. Our loved ones (no ñāti): our relationships. ( Ñā taka). Thanks to them (yesam hetu) : thanks to them. Because of that person. we have these possessions: labhāmase-labhāma (another form of grammar); they mention recognizing the wonder they just received right now; because there are three factors as follows, thanks to their own gratitude. With the dedication of the person who practices almsgiving, and with the excellent characteristic of the recipient. [specifically, the Sangha is governed by the Buddha.], this offering is continuous and produces results right now, and all three of these factors are caused by almsgiving. That is why he said 'It is thanks to those people that we have received this wealth.'
29. It is because of the blessing we have made (amhākañ ca katā pūjā): the honor we have gained from the recovery of our giving. 'May these things benefit our relatives.' There is no almsman who does not receive the result (dāyakā ca anipphalā): the person who makes almsgiving never receives a result '' because that act includes giving away results at one time or another. when we perform that act of generosity.
30. Here comes someone who asks: then, how can only relatives who have to be reborn in hungry ghost realms receive this result, will others receive it? This is what Buddha himself answered. When Janussoni of the Brahmanical rank raises the question, then what more do we need to say about this point? At this point we have heard the following: 'Sa Mon, you, of Brahmin, have made alms, and recovered the dead as follows' deceased relatives ( peta); May those of your relatives and relatives enjoy the blessings of this almsgiving '. Sir Co Dam, will such generosity benefit our close relatives? Can close relatives benefit from the alms we make? - Brahmin [of alms] only benefits in the right place and does not bring any benefit if not so. - But Sir Co Dam, where is the appropriate place? - Here, Brahman, who commits killing, stealing, committing adultery, lying, batting, speaking harshly, and dependence; greed, malice, and wrong views. [ 211] by the time the body decomposes after death, they must appear in hell. There they must survive and endure all the corporal punishment that the hellish inhabitants have to endure. It was an inappropriate place, and giving was of no benefit to them there. In this place, Brahmin, whoever kills. . .and have wrong views. At the time when the body has to disintegrate, after death. This person must be reincarnated in the belly of animals. There they must survive and endure all kinds of corporal punishment that those who must be reborn in the womb of birth must suffer. It is also not the right place, and giving will not benefit them when they have to remain there. no adultery, abstinence from telling lies, not talking in a casual way, not speaking in a vulgar manner, no gossip, no greed, no malice, and right understanding. At the time when the body decomposes after death, they appear in beings in this world. That is where they live, where they enjoy the food and drink that sentient beings often use and enter the union of the gods. It was not the right place and giving did not bring them any benefits, while they were still there. However, here if we commit the crime of killing. .... there are wrong views. At the time when the body decomposes after death, they appear in the hungry ghost realm. They survived in that realm and suffered all kinds of tortures that the inhabitants of the hungry ghost realm suffered. So they survived because of what their friends, relatives and blood relatives dedicate to them while being in it. This is the right place, and alms will help them when staying in it. - But Mr. Co Dam, if our deceased relatives do not appear in that realm, who can benefit from our giving? Brahmin, there are still my relatives and friends in that realm. - they will be the beneficiaries of our giving. But, sir Cồn Đàm, if my relatives and my blood relatives do not appear in that realm and if my whole blood relatives also do not appear in that realm, try to ask who will enjoy it. Thanks to my giving? It cannot happen, Brahmin, is that there is not any close relatives ever in a long time [in the cycle of reincarnation] and moreover, there is no work. any alms does not bring results to the practitioner. But, sir Cồn Đàm, if my relatives and my blood relatives do not appear in that realm and if my whole blood relatives also do not appear in that realm, try to ask who will enjoy it. Thanks to my giving? It cannot happen, Brahmin, is that there is not any close relatives ever in a long time [in the cycle of reincarnation] and moreover, there is no work. any alms does not bring results to the practitioner. But, sir Cồn Đàm, if my relatives and my blood relatives do not appear in that realm and if my whole blood relatives also do not appear in that realm, try to ask who will enjoy it. Thanks to my giving? It cannot happen, Brahmin, is that there is not any close relatives ever in a long time [in the cycle of reincarnation] and moreover, there is no work. any alms does not bring results to the practitioner.
32. [ 212 ] That's why the Buddha said:
ciram jīvantu from ātāt yesam hetu labhāmase
Amhakañ ca in each puja dāyaka ca anipphalā.
Amhakañ ca in each puja dāyaka ca anipphalā.
"Will want to be good
Because the food is full
The body wants to live long
Because people benefit".
Because the food is full
The body wants to live long
Because people benefit".
And when he said that, he proved to the king that Magadha's close relatives who were abiding in the Preta realm had received the king's excellent things as follows, 'O king, His close relatives, were very contented with the goodness of his giving and praised him. ' Then he uttered the second part of the sixth verse, as follows, 'There was no plow there, and the seventh shelf was written, and no one traded there.' Show that the inhabitants of the ghost realm receive help from here because there is no source of supplies such as transplanting, (farming) breeding, etc. ... as a reason why they get that great thing. .
[The second half of verse 6 & verse 7]
32. This is an explanation of the meaning of verse. Because, the Muddy King, there (tattha) in the realm of Preta never had ( na hi atthi) any cultivating work (kasī), so that the hungry ghosts could get the best. Nor did there be any work of raising cattle (gorakkh'ettha na vijjati) : Not only did not have any farm work, but even livestock did not exist in the realm of Preta. Thanks to that they were able to obtain excellent assistance. Nor is there any trade in the market (vānijjā tādisī natthi): nor is there a trade whereby the hungry ghosts can get the help they need. There is also no exchange for gold and silver (natthi hiraññena kayakkayam) : there is no exchange for money with anything to help make it perfect. The ghosts of our deceased relatives live there thanks to the recollection of almsgiving we performed on this earth ( ito dinnena yāpenti petā kālagatā tahim). Only rely on what relatives and friends and their relatives on earth support for them to be able to maintain constant life. Peta: are beings who have appeared and lived in hungry ghost realms. Gone (kālagatā) : gone ( gata) from the moment ( kala) they were permanently gone; also the reading is kālakatā, in which case the meaning is: they have done ( kata) their moment ( kāla), ending in death. There (tahim) : in that hungry ghost realm.
33. That's why [Buddha] said.
[Na hi tattha kasī atthi, gorakkh'ettha na vijjati.
Vānijjā tādisī, natthi hiraññena kayakkayam; ]
Ito dinnena yāpenti petā kālagatā tahim.
Vānijjā tādisī, natthi hiraññena kayakkayam; ]
Ito dinnena yāpenti petā kālagatā tahim.
"Because you honor me,
The benefactor does not lack fruits
There is no plowing
nor raising animals.
Nor do they trade
No exchange of gold
The hungry ghosts
Only live on almsgiving.
The benefactor does not lack fruits
There is no plowing
nor raising animals.
Nor do they trade
No exchange of gold
The hungry ghosts
Only live on almsgiving.
And after he made the above statement. He exported again into two verses, namely, as the water on a high hill flowed down 'to explain the meaning with a parable.
[The verse 8 and verse 9]
This is the meaning of the two verses above, Like ( yathā) When on the hill (unname) on the arid land, on the piece of land in the highlands, rainwater flows down (apavattati) overflowing the plain plain plain; Therefore ( evam eva) [ 213 ] making an offering (dinnam) from here (ito) can help (upakappati) - (dinnam) from here (ito) can help ( upakappati) - The meaning here is to bring in, show off. Cho - the hungry ghosts are close relatives of our deceased relatives ( petānam); because the ghost realms are like a lowland so that rainwater will flow. And almsgiving is like a stream of water flowing down. According to what he said: 'It is the place, and an offering is served while the Buddha is staying there.' (§30) and precisely because ( yathā), thanks to the junction of the waterfall, the stream streams, streams and creeks, marshes, and lakes, rivers, rivers (v ā rivah ā ), when all are filled with water (pūrā) they can carry water down to the sea ( sāgaram paripūrenti). That is why the almsgiving here can serve to dedicate to the ghosts who are deceased relatives in the manner confirmed above.
35. That's why the Buddha said:
Unname udakam vaṭṭam yathā ninnam pavattati,
evam eva ito dinnam petānam upakappati.
Yathā vārivahā pūrā paripūrenti sāgarām
Evam eva ito dinnam petānam upakappati
evam eva ito dinnam petānam upakappati.
Yathā vārivahā pūrā paripūrenti sāgarām
Evam eva ito dinnam petānam upakappati
'Like water falling down a hill
Flowing down to a deep abyss The
alms of this place
Provides the hungry ghosts.
As the river bed is full
Bring water to the sea
Alms in this place
Provide hungry ghosts.
Flowing down to a deep abyss The
alms of this place
Provides the hungry ghosts.
As the river bed is full
Bring water to the sea
Alms in this place
Provide hungry ghosts.
And when he said this and also explained the meaning of those metaphors. He then exported the tenth verse as follows, which he gave to me, 'proving that a tribal person should organize an alms giving in order to recall as he had done as typical examples of hungry ghosts. Devils can't beg 'give it to me' even if they have come to the homes of relatives desperately waiting for something to get there.
[Paragraph verse 10]
36. This is the meaning of the verse. ' He gave (adāsi) me (me) this amount, or this amount of corn , and he fulfilled the task for me (me) by doing it himself. and he was my relative ( nāti) , because he was involved with my mother or my father. Or maybe he is my friend (mittā) because he is able to give me a place to live thanks to his love, or he can be my close friend ( sakhā) because he is still a close friend in previous life] 'and so, remembering this whole thing this way, May he give to me. Then for the deceased ( petanām dakkhinam dajjā) [see dakkinam is a dajja governor in the form of a desire = dadeyya]) May you distribute alms. Another type of reading is petānam dakkhinā dajjā ( one of the offerings given to the deceased '[ dajja is regarded as a proper noun with a noun like the singular. Dakkhinā) ; What is described here is dajjā = daditabbā [what is a verb verb.]? it is the giving ( dakkhinā) for the deceased, the thing to describe here is: [this thing the flashback should do. Recall what they used to do (pubbe katam anussaram) in the way that it was started 'he gave me' and then the noun [past participle from anussaram.] should be understood that the purpose is ...
37. That's why the Buddha said:
Adāsi me, butsi me, ñātimittā sakhā ca and
Petānam dakkhinam dajjā katam anussaram
Petānam dakkhinam dajjā katam anussaram
'He must give us
Worked for us
He is the relatives of
people that are dear by
Take alms preta
Me the past we do.'
Worked for us
He is the relatives of
people that are dear by
Take alms preta
Me the past we do.'
When he said that, he showed a shining example of the practice of giving to the deceased. [ 214 ] he then uttered the following verse, 'please don't cry' proving that when people were weeping and sorrow, etc., overwhelmingly died of their loved ones without any benefit. for them, their tears and boredom are just an order of physical abuse that does not benefit the deceased.
[Paragraph verse 11]
38. Here, crying ( runnam) is just an act of tears ( rodana), crying action, ( roditatta), the act of crying: through which we manifest the suffering. Sorrow (soka) is an act that shows sorrow (socanā), sorrow (socitatta); thereby we show suffering. The mourning mourning (parideanna) is the mourning of someone who has lost a loved one's influence, who often values special qualities that begin with 'O my only child, where are you now? ? (M. ii. 106) and "O my lover, my lover!" Through that, he expresses sorrow in words.
39. That's why Buddha said:
Na hi runnam vā soko vā yā c'aññā paridevanā
I na petānam atthāya, evam titthanti ñātayo
I na petānam atthāya, evam titthanti ñātayo
'No mourning or sadness
No mercy in any way
Helping the
Shenzhen Ghouls to do so
No benefit for the hungry ghosts.
No mercy in any way
Helping the
Shenzhen Ghouls to do so
No benefit for the hungry ghosts.
And when he said that, it was proved that crying could not help, etc., and that crying, mourning the sorrow or any kind of complaint, nothing could help the deceased, but their loved ones Š [doing so] just plainly tortured themselves. Then he uttered the following specific verse, 'and one of such generosity' shows that [instead of] doing such things the value of such alms is as valuable as the Magaghan king did.
[Paragraph verse 12]
40. This is the meaning of the verse. ' but when this alms (ayan ca kho dakkhinā), the Great King, performed (dinna), just as you did in order to revive our deceased loved one, it was done well in a Sanghahi sangathi supatitthitā, for them, for the dead ghosts, then the old monk is a blessed place where no one can match this earth, '( M. i. 37) Sangha This old man can serve them for the long term in the future (dīgharattam hitāya upakappati) - bring many fruits, which is alluded to here. - and thus serving the elderly can serve them immediately as well as ( thānaso) Elder monks can serve them immediately instead of long term later. And as if referring to him from there the dharma was very easy to understand immediately. 'this is also very understandable for an instant omniscient omniscient ( thānaso) (please read S. i. 193), as well here, serving right now is called' immediate 'service. (literally, on the spot) or what it means here is that it serves on the spot ( thanā), divided into places where the hungry, for those who eat until vomiting, for those who only live thanks to the generosity of others, and to the consumption of craving, etc., on this it is said that 'that is the place ( thanā) ' (§30) [in that case, the adverb thānaso ('at there') also used in the same way in real life. They also refer to an alms worth one kahapana, meaning 'that person gives alms in kahapana ( kahāpanaso)' [63] and with this interpretation the word serving serves meaning, 'is possible. show 'is create.'.
41. That's why the Buddha said:
Ayañ ca kho dakkhinā dinnā sanghamhi supatiṭṭhitā
dīgharattam hitāy'assa thānaso upakappati.
dīgharattam hitāy'assa thānaso upakappati.
'But when the offerings of
Ingeniousness are placed on the monks
Benefit them long-term
Now, later on.'
Ingeniousness are placed on the monks
Benefit them long-term
Now, later on.'
And when he presented this, outlined the value of the alms made by the king, then he uttered a final verse, praising the king for his especially righteous, righteous qualities. concerning the following reasons: when someone has done such alms, the dharma of the relatives shown to that person as if performing the task should be carried out by the relatives' return to their relatives. . Only in this way and not in the self-abusive way of crying in vain, etc. '
[Paragraph verse 13]
42. [That's why in this last verse] there is the following:
So ñātidhammo ca ayam nidassito The
Dharma of the deceased has been clarified.
Dharma of the deceased has been clarified.
The Buddha taught ( sandasseti) to the king with a talk about dharma; because here is what demonstrates ( nidassana) Dharma about the deceased loved ones is a valuable lesson ( sandassana) . Then with the second line.
Petānam pūjā as katā ulārā
And the great honor we have made to the deceased.
He encouraged the king to perform ( samadapeti); because here the 'lofty' praise itself is an encouragement to us ( samādāpana) that respect always. Then with the next line.
Balañ ca bhikkhūnam anuppadinam.
And so the bhikkhus also gain strength. '
He awakened the king; because here it is the power of awakening ( samuttejana) by increasing action to provide power of this kind. 'and with the words.
Tumehi puññam pasutam anappakam
And how great merit you will accumulate.
He encouraged ( sampahamsati) the king; because here the outstanding merits are understood as sampahamsana because it creates encouragement [ 216 ] by emphasizing the special qualities that exist.
43. And when the sermon ends, up to eighty-four thousand people have attained Dharma through the efforts of listening to the lecture on the urgency of taking place by emphasizing the danger that must appear in the hungry ghost realm. . And the next day the Buddha gave the sermon on the Sutras again to both gods and beings within seven days, the number of people who attained the dharma were similar.
The commentary on the Sutra on the Outside of the Wall in the Illustrated Absolute Meaning. The commentary on the Litigation ends here ./.
-ooOoo- END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/3/2020.
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