STATE LEGAL GLOSSARY (KHUDDAKAPATHA Atthakatha).VIENAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
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Chapter IV
SOUTH ASIAN TEACHER (Kumārapanham)
1. Now it is our turn to mention the commentary on the Son of the Tao, beginning [with words] What is a dharma? We will give an explanation after referring to the Dharma Needs [1] [for the Buddha to say these words] and for what purpose are these words given here [with the fourth title in Primary litigation].
2. The need arises is like this. Buddha had a great disciple named Sopāka. This person has developed the final position [2] at the age of seven years of age from birth. The Buddha wanted to allow him to be fully ordained into the Sangha through the method of giving him answers to questions, and seeing [3] his ability to answer which he understood in the sense that (Buddha) had. deliberately he asked the question itself. [ 76 ] And he asked the question that began with the words: What is a dharma? The son answered and pleased the Buddha with his answer. And that is the elder's ordination to take full ordination. This is an emerging need for these statements.
3. Now cultivate pure mind [in other words, ie, Jhana] by reciting the Buddha, Dharma, and Sangha as explained in the section on Refugees in the Three Jewels (Ch. I ) and the practice of advancing the precepts for yourself has also been explained in the chapter on the ten things learned (Ch. II) and the practice of mindfulness has also been explained under the heading Thirty-Two Bodies. (Ch. III) and so these questions are asked here (where they are in the Litigation] to prove the titles through which we understand intellectually in a variety of aspects. being cultivated, or in other words, it is that concentration is the precepts, wisdom is the foundation, as the Buddha said:
When the wise one dwell in the precepts
Tu and Tue '(S. I. 13; Vis. P.1)
Tu and Tue '(S. I. 13; Vis. P.1)
So we can understand this after we have used ten lessons to show how the world is, and the Thirty Two can show that samadhi has a plan. The questions are given here to show that the types of wisdom belonging to many dharmas constitute mental means. [4] This is our goal.
4. At this point we offer a commentary [about these questions]
I. [Are you okay? Sabbe Sattā āhāratthitikā]
What is a? All sentient beings exist through food.
Buddha asked what is a dharma? He put the question related to a method, thanks dispassion completely finally a monk can end the suffering, or [a law], because the detachment so people [5] This final can stop suffering.
5. The Elder replied: All sentient beings exist because of real things . He answered thus [taking advantage of] the method of preaching a person's words. [6] And here, while proceeding to explain the answer, is another Sutta called ' What Is Mindfulness? 'Here, bhikkhus, a monk is reciting the body in his body,' ( D. ii. 313) has created that. [7]
6. [Therefore] what is understood here must be affirmed by the Elder when he asks the question ' what is a dharma ? is the food brought into the mouth by which all sentient beings are said to 'survive on food', that is, existence in all beings, thanks to real things; because this is what the Buddha himself was deliberately talking about. Is a dharma with the word 'one' even if not intentionally implied 'is not in the Sangha Community, nor in the real world, is mundane [secular and sectarian teachings] whether at any one more 'one'? [ 77In this regard, the Buddha said, "O bhikkhus, when a bhikkhu has completely separated from a Dharma, when his craving related to that dharma has completely faded, when he was completely liberated from that dharma, when he fully realized the ending of that dharma, after having achieved the righteousness, [8] he could end suffering here and now, What is that dharma? That is, all sentient beings exist because of the real thing: when the bhikkhu has completely taken part with this dharma ... he is the one who ... will cease suffering right here and now. Therefore, in this regard, the Buddha said [before] the following: 'A question, an expression and an answer' ( A. v. 50-1). And here, [for expression] 'exists by means of food', because of a condition called 'food' or 'nutrition' in passages such as: 'O bhikkhus , there is always sharpness'. The inexperienced cultivation of the real object causes the desire for non-borne sensual desire to arise ( S. v.64) When using the word 'real thing', it is meaningful to have a 'cause'. [all beings] exist because of 'causes', so we say 'exist because of real things'
7. However, if 'existing through real things' [is considered] related to what we have said about the 'four realities', [9] then the word 'whole' may not be appropriate for our reasons. there is a passage: 'gods who are considered paranoid beings are root-cause-less [10] without real objects, without contact, and without feeling.' ( Vbh. 4519). At this point we can say: Even if we have affirmed so, but because there is a passage as follows: 'What are the operating sentences with conditions?' These are the five aggregates, namely, aggregates, sensations, and aggregates, and aggregates . 1083) existence due to causes is suitable only for the aggregates, and the meaning of this passage does not appear to be suitable for beings. - one should not understand this way. Because in the case of sentient beings, the setup is only considered as a metaphor [11] for the aggregates; because in this case these beings [from beings] are set up as metaphors - Why? - because these beings must be described as originating from the aggregates. [12] - How? - Exactly like the case of 'the village' is the metaphor for the houses. Therefore, [13] when a couple of houses in the village were burnt down, it was said that 'the village was burnt' because 'the village' was actually described as originating from the houses, hence the metaphor 'the house'. the village 'is set up in relation to the house, so therefore, in this metaphor, in particular,' beings that exist due to real plants are also established with regard to the aggregates, existing through real objects. in the sense that there are conditions (without this cause the aggregates cannot appear] [ 78]. And so does the absolute sense. We should understand that the use of the word 'beings' is only a metaphor for the aggregates, which the Buddha proved to be established when he said:' While the aggregates arise and grow old At the same time, O Bhikkhus, you are also born, grow old according to the date and finally die. ' . As a result, we can understand the 'one' ( ekam) here [meaning] predestined, called 'real thing' or 'nutrient' whereby all beings can exist, or the existence of all beings are due to real things.
8. To come here or pretend to be real or existent thanks to real things. This is just one reason for our greed. Because of the impermanent aspect of [real things]. And then when someone separates greed by seeing impermanence in the practices that 'all sentient beings' will be able to eliminate all suffering and attain pure purity in the absolute sense, as the Buddha did. to speak:
Oh every practice is just impermanent
so when observing (impermanence) with wisdom
he can latent sexuality where suffering;
This path must lead to the pure Dharma 277)
so when observing (impermanence) with wisdom
he can latent sexuality where suffering;
This path must lead to the pure Dharma 277)
9. And here we have again the saying ' What is One ?' ( ekam māama kim) we have two ways of understanding here: that is, kim and ki ha. Here the Sinhale translation reads as ki ha; because they say ' ki ha' when they should say ' kim'. Some people claim that ' ha' just a 'particle' only gone and this is translating the tradition [14] of The Presbyterian only. However, the meaning is the same in both cases, and can be read according to the allusion. And there is more [like] in the sentence ' Sukkhena phutthā atha and dukkhena' ( meaning when pleasure and pain affect someone ': Dh. 83) and ' dukkham domassam patisanvedeti' ( he experienced pain and sorrow): (MI 313), in some cases people referred to ' dukkham' and in other cases 'dukam' was mentioned. , so that's the same thing, sometimes we use the word ' eka', sometimes we use ' ekam'; and in fact so here we see the passage as ekam nāma.
II- [Dve know kim? Nāmañ ca rūpañ ca.]
how is two? Danh and Sac.
10. Therefore, satisfied with the answer to your question, did the Master (Buddha) ask another question, what are the two dharma s? Exactly the same way he asked before.
11. While answering on the [number] 'hai', the Elder replied that Danh and Sac, [using] the method of preaching with dharma words.
12. Here, because the act of bending down ( namana - That is, thinking [15] ) is directed towards an object and because it plays a cause for the trend ( nati - that is, [thinking] of mind, the whole [ 79 ] what is formless ( arūpa) is called 'Danh' ( nāma); but here we only aim for things which cannot be separated from the dharma that are pirated or affected. [not what the super world, meaning smuggled] is understood here because it is the predestined for the act of greed.
13. The four Great Colors and all the rupas appearing on the four rupas are referred to collectively as 'rupas' (= rupas ) in the sense that they have become distorted (ruppana). [16] And all that is understood here.
14. And according to what we understand here, when people say 'there are two dharmas, the meaning of' Name and Sac ' this is not the absence of two other things, as (Buddha) said' O ' The Bhikkhu khưu, when a Bhikkhu khưu had completely ly take part with two France. He became a person who could stop suffering [here and now]. What are those two things? Danh and Sac: when a bhikkhu has completely separated himself from these two dharmas ... he can stop suffering [here and now]. That is why in this regard (Buddha) referred to [earlier:] two questions, two expressions, and two answers' ( A. v. 51).
15. And here he only attained the greed through the subject [including the liberation of the subject] the contemplation of selflessness (please read Vis. Ch. Xxi §§ 66 / p. 657), since the eradication of the Self-Conclusion through the projection, there is only nama and rupa. And so he finally ended suffering and reached the level of purity in the absolute sense. Nhu (Buddha) has exported the shelves as follows:
'[Besides,] egolessness is just things:
' so with this wisdom you see this clearly,
'you are bored of all suffering in the world,
this path leads to perfect purity.' (Dh. 279)
' so with this wisdom you see this clearly,
'you are bored of all suffering in the world,
this path leads to perfect purity.' (Dh. 279)
III- [Tiny nama kim? Tisso vedanā.]
What is Ba? - Three types of feelings.
16. At this point, after the master (Buddha) was satisfied with the answer to the question he had just raised, he raised another question. What are the three dhammas? Follow the same method as given earlier.
17. Answer the [number] 'ba' [asserted in the neutral form ' tīni'] and the elder replied that the three types of feeling, but used the word number [17] ( tisso) in feminine form of words to match the meaning given in the answer. Or conversely, we can understand here in the sense that he said the following: to show that 'I want to apply [the word] "number three" ( tīni) this meaning is expressed by the Buddha himself with the following words : "Three ( tisso) kind of feeling" (please read S. iv. 204) 'because his method of teaching encompasses many aspects that apply to those who have already experienced the mastery of the sutta. type of wisdom. [18]
However, there are some who think that tīni ( number three) is a word that goes beyond the ordinary meaning.
18. And the phrase "the three kinds of feeling" is affirmed here in the exemplified way (§§6, 13), not due to the absence of three other things, as the Buddha said: 'O The Bhikkhu khưu, when a Bhikkhu khưu had ly take part completely with the three dharma. He will become the one to end all suffering [right here and now] What are those three things? Those are the three types of sensation: when a bhikkhu is fully involved with these three dharmas. . He is the one who will end suffering [here and now] Precisely because of this, the Buddha said [come earlier] three questions, three expressions, and three answers. ( A. v. 51)
19. [ 80 ] And here he progresses to sexual separation through the subject [liberation including] contemplation of dukkha (suffering), eradicating through seeing all these types of sensations as a state of pain. suffering. And he does this by following the way indicated in the section 'Anything that feels all comes from suffering' ( S. ii, 53; iv. 216) or follow [three ways of classification: suffering, suffering caused by craving, and suffering due to the practice. ( S. iv. 259) as asserted in the following paragraph:
'Anyone who sees pleasure is just suffering,
sees suffering as an arrow,
recognizes the state of non-suffering.
[ever] is just impermanence ... ( S. iv. 207]
sees suffering as an arrow,
recognizes the state of non-suffering.
[ever] is just impermanence ... ( S. iv. 207]
And so finally he ended all suffering and attained purification in the absolute sense, as the word (Buddha) said:
'[and then] every practice is just suffering:
' that's why when the receiver is clear, clearly so
with clear wisdom: it is boring and painful.
It is the right path that leads to purity. ' (Dhs. 278)
' that's why when the receiver is clear, clearly so
with clear wisdom: it is boring and painful.
It is the right path that leads to purity. ' (Dhs. 278)
IV - [Catāari nāma kim? Cattāri ariyasaccāni]
How is four? - Four Holy Empire.
20. Very satisfied with the answer to the question he asked, therefore the Guru (Buddha) asked another question as follows: What are the four dharmas? In the same way as the above question.
21. Come here in answering this question, where some cases of the four realities are referred to here in the manner previously asserted (§§ 6, 13), according to what he said 'O ye Bhikkhu khưu, when the Bhikkhu khưu had glass take part four completely ... he will end suffering (everywhere at all times). What are the four dhammas? Quartet really were: when a monk has totally four legal dispassion he ch ....  m d stasis t Mo i suffering [all times]. Therefore concerning this matter, as the (Buddha) mentioned [earlier]: "When the monk completely four legal dispassion ... he will ch á m d stasis t suffering [ everywhere at all times], because of this, he (Buddha) said [before:] Four questions, four expressions, four answers' (A. v. 52); But in other cases, the four foundations of [understanding] are that, once one has cultivated them in the mind, one can stop suffering, according to the Bhikkhu Ni Kajangal ā said: ' hey , when a Bhikkhu khưu tu advanced completely four measures in his mind .... After reaching the righteous, he realized how all suffering ends [everywhere at all times]. [ 81 ] What are those four things? Here are the four foundations of mindfulness: when a bhikkhu has completely cultivated the four dharmas. in the mind then the Bhikkhu khưu will end suffering [anywhere, anytime]. Therefore, in relation to this, the Buddha himself said: 'four questions, four expressions, four answers' ( A. v.56) However, to answer the [number]' four 'The elder replied that the Four Noble Truths, here or because what is understood here is the Four Noble Truths, once fully discovered and fully realized, we attain the end of all sentient beings, or if this is the only answer [19] when we answer like that.
22. Here, [number] 'four' refers to the way of delimiting a number by means of a number. The Noble Truths: (ariyasaccāni = ariyāni saccāni ( meaning complex resolve); the meaning here is that these [four noble truths] are completely practical, not illusory, completely different from what [the four noble truths]. This shows], that's why these four bases are called the ' Four Noble Truths.' As the Buddha said: Behold, bhikkhus, these four Noble Truths are true, not true, not completely different. in particular as they represent, that is why they are called Saints (S. v. 435). In other words, because the Buddhas of Omniscience, the Pratyekabuddhas, and the disciples of Buddha listed among the saints (ariyā) and that these people have infiltrated the Paramartha this, therefore they must be whole world feast ( araniya) [20] as the Empyrean - is to use an authentication [21] is The meaning here. -, or because [these bases] create such (proceeding) postures ( aye iriyanato) which are considered as the basis of all efforts, or fake because they do not create a posture (do not proceed) ) is not such an act of homage ( anaye na iriyanato: please read MA. i.21 ), or pretend that they create a dedication to the thirty-seven enlightened ( ariya) dharma sages , called ' Holy Empire ”( ariya-saccāni), according as the Buddha said 'these bhikkhus, these four Noble Truths are real: [that is the Suffering Truth, the origin of the Suffering Truth, the Truth that destroys suffering, and the Truth that leads to the cessation of suffering] actually has These four Holy Roman Empire. The saints, once imbued with these four noble truths, are therefore called "the Four Noble Truths" ( please read S. v. 425; Thanh Tinh Dao Ch. Xvi §§20 / tr . 495). And more than that, they are also called the Truth because they are the truth of the Buddha as he said: 'O bhikkhus, this world includes the heavenly world ... Tathāgata c is a Saint. That is why these bases are called the 'Four Noble Truths' ( S. v. 435). In other words, they are called Saints because of their discovery through the discovery of them, according to the Buddha's words: “O bhikkhus, it is the discovery to be explicitly practically the Four Noble Truths, the Tathagata is called 'Arahant, and the Omniscient.' ( S. v. 433) this is the meaning of the words annotated above.
23. It is due to the discovery and penetration of these Holy Empire [ 82 ] that the exclusion is loving. According to the Buddha's words: O bhikkhus, when we discover this Noble Truth of suffering and penetrate into it, when suffering practices, the Holy Empire .... the way leading to the cessation of suffering is discovered and penetrated, the friendship is cut off, what leads to the being will be exhausted, and here there will be no more rebirth. ( S. v. 432)
V- [Pañca knows kim? Pañcūpādānakkhandhā]
How is the year? - Five Prime Aggregates.
24. That's why after feeling satisfied with the answer to your question, the master (Buddha) asks yet another question, what is the five dharma? just as quickly as the previous questions.
25. Answer [question number] 'year' The Elder replied, " It is the Five Aggregates.
26. Here, the number 'year' (pañca) is the number delimitation. The aggregates (upādānakkhandā) are the five aggregates derived from attachment. Or aggregates are factors that produce clinging. [22] This is a word described as follows: 'Any kind of rupture ... feeling ... thought ... act ... awakening ... is influenced by the illegal or that is due to attachment ( S. iii. 47).
27. And the 'five aggregates' are asserted here in the given way (§6, 13), not because of the absence of five other things, according to the Buddha:' O bhikkhus, when a Bhikkhu khưu completely divorced year France .... he will end all suffering [here and now]. What is the year of dharma? That is the five aggregates: When a bhikkhu has completely taken part in the five dharmas .... This bhikkhu can stop suffering [here and now.] That's why in this regard, Buddha said earlier: five questions, five manifestations and five answers. ( A. v. 52).
28. And here one understands well [23] the five aggregates resulting from beings. Finally, he realized immortality Nibbana achieved immortal dharma by meditation. According to what (Buddha) said:
'someone who understands the five aggregates'
'arises and then falls away,
' finds happiness and joy
', then he knows immortality.' (Dh. 374)
'arises and then falls away,
' finds happiness and joy
', then he knows immortality.' (Dh. 374)
VI - [Do you know kim? Cha ajjhattikāani āyatanānāni]
What is Sau? - Six Principles
29. That's why, after feeling satisfied with the answer he gave, the Guru (Buddha) asked another question as follows: What are the six dhammas? The same way as before said.
30. Answer (question number) the six elders replied: These are the six local lands.
31. Here the number six ( father ) is the number distribution. They relate to what is referred to as 'personal' ( ajjhatte niyttāni: please read Panani, iv. 69) and occur depending on one's own being, so they are internal ( ajjhattika). they are the basis (āyatanāni) because of its activation properties ( āyatanato). Because they belong to the origin ( āyatanato), and because of the characteristic that leads to the activation ( āyatassa .... nayanato) suffering of samsara (rebirth) [24] [ 83 ] this is the name of the eye. , ears, nose, tongue, body and mind.
32. And it is the 'six interior lands' affirmed here in the manner set forth above (§§6, 13) not due to the lack of the other six dharmas, as the Buddha said: “O bhikkhus khưu, when any Bhikkhu khưu completely ly take part in these six dhammas ... then he himself will stop suffering [here and at this time]. What are the six dhammas? Six domestic lands: When a Bhikkhu khưu has parted completely of six dharma ... he is the one who ends suffering here and now]. Therefore, it is related to this as the Buddha said earlier: six questions, six expressions, and six answers'. ( A. v. 52).
33. And when one is completely greedy by realizing (those six lands) are just empty unlike the 'empty village:' bhikkhus, that is the identity of the six states. ( S. iv. 174) [and recognizing these six lands] are empty and deceptive, due to their non-existent nature as bubbles. mirage, etc., finally ending suffering and overcoming the aim of Death. According to the Buddha said:
'And whoever sees this world'
as if all the balloons were floating,
and just seeing it as an illusion,
would escape the mortal aim. (Dh. 170)
as if all the balloons were floating,
and just seeing it as an illusion,
would escape the mortal aim. (Dh. 170)
VII - [Satta nāma kim? Satta bojhangā]
What is seven? - Seven Giac Chi.
34. That's why, after feeling satisfied with the answer of your question, Buddha (the master) raised another question, what are the seven dharmas?
35. Up to now, although seven residences [25] have been affirmed in the Sutta in terms of questions and answers ( A. V. 53), the Elder responded in response to the seven senses, showing the France under the light of the Bhikkhu khưu ended suffering by tu in the mind of this seven senses. And this was also determined by the Buddha himself, as he said, 'O bhikkhus, Bhikkhu Ni Kajangal ā is a sage of Bhikkhu khưu ni Kajangal ā who is the Great Wisdom. If you ask me the meaning of this, I will tell you the same answer as bhikunis Kajangal ā 've done that. ' ( A. v. 58-9), [ 84 ], Bhikkhu Ni Kajangal ā answered that: 'Gentlemen, when the bhikkhu has fully cultivated the seven dharmas in his mind ... he will end suffering right here and now. What are the seven dhammas? It is a sense of delusion: when a bhikkhu practices in his mind those seven dharmas, he will stop suffering right here at this time. So in this regard the Buddha said: 'seven questions, seven expressions, and seven answers.' ( A. v. 57) that is what we should understand as the Buddha has determined.
36. At this point the number of seven is delineated by the number, not accepting less or more of each dharma. The sense of limb is the nama of dhammas which start with mindfulness. This is the meaning of the word. (1) or we can understand: this is the harmony between the seven dharmas we have known: mindfulness, dharma, diligence, joy, contempt, concentration, and discharge, which are the opposite qualities again with many pitfalls including in idleness, distraction, stagnation, and against (neglect and rebellion) passion and austerities, steadfast advocacy of ants and common sense. And emerge immediately close to the nirvana and half world. (please read Sutta 117) an enlightened disciple ( bujjhati) so this is enlightenment ( bodhi) - what is worth mentioning here is to wake up from the constant sleepiness in the afflictions, or pretend he infiltrated the Four Noble Truths, or if he attained passing away - as the Buddha said: Whoever discovered perfect enlightenment by perfecting the path of enlightenment '( D. iii. 101) (2) Otherwise we can understand the following: through the harmonious properties of the forms of affirmation that he has attained enlightenment ( bujjhati), so the saint also attained enlightenment. Thus, (1) they are bojjh-anga , because they are regarded as harmonious personalities in things known as ' Bodhi Ngo ' ( bodhi), in an analytic way: similar to the elements of meditation and chi, or pretend they are senses because they are elements found in the disciple saint who has been assigned to a very common word called 'enlightenment'. Similarly, in a similar way we can say, strict factors, mastery factors, etc. moreover, the meaning of the word chi means the element of enlightenment is also understood in the same way. It has been affirmed in the Voluntary Release (Patisambhid āmagga) as follows: What are the meanings of the word 'chi'? ie they lead to enlightenment, so these are the sense organs; they maintain enlightenment, they are left to enlightenment. That is why they are senses. ( Ps. Ii. 115)
37. Therefore, by cultivating the path of enlightenment to develop them in himself, the disciple soon acquired the special quality of complete greed, whereby he was called the disciple who ended all suffering at here and now. [ 85 ] and this is what the Buddha said: 'O bhikkhus, the seven factors of enlightenment, if cultivated and developed, will lead to total boredom. Ly took part in sex, leading to tranquility, victory, and total enlightenment, and eventually passing away.
VIII - [What name does kim? Aryo aguang maggo]
What is Eight? - Saints eight branches.
38. Therefore, satisfied with the answer to the question he posed, the Guru (Buddha) again asked the following question: What is the Eight Dharma?
39. Here even though the eight worldly dharmas [namely, profit, fame, reprimand, happiness and suffering] are affirmed in the Sutta of questions and answers ( A. v. 53 ), however, the Elder answered that it was the Eightfold Path (or Eightfold Path), showing the ideas by which the bhikkhu can stop suffering by entering his mind. But because there is no way other than these eight factors, only those eight holy elements are the path to follow, as a result, with the doctrinal mastery he established the meaning when he paid words like he did instead of saying 'Eightfold Path'. And this meaning and this method were affirmed by the Buddha, as he said: 'Dear masters, Bhikkhu Ni Kajangal ā ... who is extremely intelligent, did not you ask me what this means or not, I must give the same answer on this point as Bhikkhu Ni Kajangal ā answered so. ( A .x 58-9 ) bhikunis has answered this as follows: 'O you, when a monk has eight legal practitioners radically in his heart ... he himself terminates pain suffering right here and now. [What are those eight things? That is the Noble Eightfold Path: when a bhikkhu has fully cultivated these eight dharmas in his mind, he also ends suffering here and at this time. That is why the Buddha said this: 'Eight questions, eight expressions and eight answers.' (A. v. 57) This is why this meaning should be understood as the Buddha himself defined.
40. By now the word ' Noble ' ( ariya) means 'based on [26] those things we find passing away' ie Nirvana. Moreover, the word 'holy' (ariya) can be interpreted as appearing from afar ( āraka) from the afflictions (please read MA. I. 21) as 'the reason for the attainment of the holy one' and 'witness' attain the Holy fruit. ' This path has eight genera, so this holy path has eight branches' ('eight elements'); and this must be interpreted simply as the elements themselves because they have no individual nature [27] that can be understood by any attempt to analyze that except those elements, like like the case of 'the military consists of four elements.' or 'music has five elements.' This path also finds ( maggati) be passed away. Or is this Path itself outlined, or This Path, which proceeds to cease ( mārento gacchati), so this is the Way (must follow).
41. a Bhikkhu khưu tu progress consists of eight genera, arranged into eight components. [ 85] Kill ignorance, create Minh, and realize passing away. And so this person will be able to put an end to suffering here and now. And the Buddha said this: "O bhikkhus, like a beard of a grain of rice or of wheat arranged in an upright position, pressed by hand or foot, most likely hand or foot." will be built and bleeding - Why? Because the rice grain is properly arranged, it will cause severe damage to the blood of the hands and feet. - Why is that? Because the stubble or the grain of wheat was arranged like that. - so therefore, "Monks, with right view arranged in such a way and with monastic conduct in such a correct way, it is very likely that a bhikkhu will eradicate ignorance." , causing me to arise, and attain to passing away ' (S. v. 10-1 = 48-9; please read A. i. 8).
IX- [Nava nāma kim? Nava sattāvāsā]
How is nine? - Nine habitats of all types.
42. So the Guru (Buddha) was satisfied with the answer to his question, and then asked the following question: What are the nine dharmas?
43. Answer (question number) nine, Elder answered: It is nine sentient beings.
44. Here, number nine, is delimited by numbers. Sentient beings: [this means] or somewhat disinterested beings are described as coming from the aggregates associated with the right network, something like that. [Sentient beings] live in it, so they are habitats. Inhabited by sentient beings ( sentient residents ): sattavasa = sattanam AVASA ( This is the general direction of the teaching. But in this sense this is also the name of the nine sentient beings, as it is said: 'You people, there are many beings with different bodies and with different ideas. Specifically, humanity, some gods, and some sentient beings in misery: this is the first dwelling of sentient beings. There are differences in body and unity of thought, namely: the gods of Dai Pham Thien. Being the first to be reborn [thus] [28] this is the second residence of sentient beings. There are also sentient beings who are uniting with the body, and where the difference is different, namely the thiênbhassara celestial rays ( ie light flow): this is the third residence of the sentient beings. There are also sentient beings who have the same body and the same idea, namely: the variable of the heavenly Subhakinna (ie, glorious and glorious); This is the fourth residence of beings; There are also beings without rebirth, not life, namely as the gods without thought: this is the fifth refuge of sentient beings. There are other sentient beings who can completely overcome ideas [even when thought objects do not appear, because they do not affect the idea of being different. [aware of] nothingness] [ 87 ] boundless' has undergone rebirth in its nature of the boundless void of origin: this is the sixth residence of sentient beings. There are other sentient beings, [thanks to the overcoming of the void of boundless nothingness. [again aware of] "consciousness boundless of origin. Gone through being reborn in the infinite place of consciousness; This is the seventh residence of the sentient beings. There are also sentient beings [completely overcome the boundless knowledge of the land], and to realize that 'nothing' has overcome being reborn in the absence of possessing the land; This is the eighth residence of the sentient beings. There are also sentient beings who have completely overcome the non-possession of the land, which has been reborn, based on the rebirth and non-idealistic origin. This is the ninth residence of sentient beings. ( D. iii. 263).
45. And the phrase: 'nine dwelling places of sentiments' is affirmed here in the way it was given (§§6, 14) not because of the absence of another righteousness, according to the Buddha: Bhikkhu khưu, when a Bhikkhu khưu had full greed with those nine measures .... he is the one who will stop suffering [here and now]. What is the nine dharma? Nine residence of sentient beings: when a Bhikkhu khưu ly greed is completely ripe for France ... then he will be the one who ends suffering [here and now]. Therefore, concerning this, the Buddha referred to [earlier] as follows: nine questions, expressions and nine answers. ( A. v. 53).
46. Now because the words' Nine Dhammas are fully understood. Nine French that? Nine of the residence of the charming '( D. iii. 288), he had sex with nine cups of the charming place it by considering it's just a practice, eliminating knowledge [29] where any the ordinary situation, bliss, tranquility, and self, first and foremost, with the variable of knowledge as something known. [30] Then he will make his craving fade away by contemplating impermanence [in them] into liberation due to mental suffering [about them] and seeing complete annihilation due to the non-self contemporaries on them second [doing all three things by passing variables as a way to judge. Then he ended suffering here and now by attaining attainment of integrity. [thirty first] Finally [doing so] through voters as the elimination [evil dharma.] That is why the Buddha said, "O bhikkhus, when a Bhikkhu khưu ly takes part in nine dharmas. . . he is the one who stops suffering right here and now. What are the nine things? is 'nine dwelling places of sentient beings' (A. v. 53)
X - [Dasa nāma kim? Dasah'angehi samannnāgato arahā ti pavuccati.]
What is ten? - Those who have enough ten virtues are called Arahantship.
47. That's why the Guru (Buddha) seemed satisfied with the answer to his question, asking another question. What is the Ten Dharma?
48. In the previous answers different from this tenth question, Ten unwholesome direct religion (Body: killing, stealing, adultery. Password: lying, telling lust, cursing, saying cruel words Italy: greed, hatred and wrong view) are given. According to what the Buddha said: "Bhikkhu khưu, when the Bhikkhu khưu ly take part with the ten dharma ... then he is the one who ends suffering here and now. What are the ten things? Ten unwholesome religious career: when a Bhikkhu khưu ly take part completely with these ten dharma .... [ 88 ] he will stop suffering right here and now. It is precisely related to this that he mentioned above: ten questions, ten expressions, and ten answers. ' A. v. 54). But although it may be so, today he, when using the teaching with the individual, responded Those who have the ten qualities that are to be treated as Arahats, this shows attained ten genus , by having something that Arahat attained [then called Career perfection ]. He did so or because he wanted to claim to have the final position without having to cite himself in such an answer [32] .
49. Here ten things should be understood in the manner as asserted in the Sutras as follows: "Sir, uneducated, uneducated." How does a monk be called 'uneducated?' -Here, Bhikkhu khưu, a Bhikkhu khưu get into school district Chief Justice, uneducated right thinking district, no primary school language, no school district career, no school district policy, no school district effort, no education mindfulness, righteous concentration, ignorance and liberation: it is for this reason that the bhikkhu is called uneducated '( A. v. 221).
The explanation of the Tzu Tzu in the Hinayana commentary has ended.
-ooOoo-
Chapter V
GOOD LIFE (Mangalasuttam)
1. Now it is our turn to comment on the Sutta of Good faith, which is arranged right after the Sutta Tzu Sutta in Tieu Tung. Having affirmed the goal of arranging the Sutta in this position, we will mention the commentary on the meaning of the Sutta. [The purpose of arranging this Sutta in the Liturgy is as follows.]
2. Although the Buddha did not actually present this Sutta in order [as we see in the Lesson Recitation], however, He presented the Omenus here [first] in order to demonstrate the Buddha's Refuge [ 89 ] and the way of classifying the precepts (s ī la), concentration (concentration) and Tue, is further demonstrated immediately by the Ten Learnings, the Thirty-Two Bodies and the Asked Son, all of the above. forming the Good Omniscience, therefore [the coming] right here in this Buddha is to honor those who try to look for those omen, and [the third] we have to understand the content of those auspicious signs. how and understand in a sequence as presented in this Sutta. This is exactly the goal the Buddha arranged the Good Omen right here.
3. The Sutta to be installed right at this location is like that, and the following is a roadmap that explains the meaning of the Sutta as follows:
1. Who published, when and where
First we mention
First we mention
2. Then revise the glossary
of the word 'like that' and some related words
to clarify the meaning before we mention:
of the word 'like that' and some related words
to clarify the meaning before we mention:
3. Origin of Kinh Diem Lanh
4. And specifying what those good signs
shed light on why those good things exist.
shed light on why those good things exist.
[Why is the Sutta of Mercy included in the Tipitaka ( Tipiṭaka) ?]
4. (1) At this point, first of all the verse, ' Whose publication is it, when and where is it, First of all that we mention' refers to the introductory passage: like this I have heard. On one occasion, Buddha ... he spoke to the (elder) with the following eight shelves. Because this is what is expressed in a way that someone who heard the Buddha himself describe: But on the contrary, the Blessed One is Righteous, without any guru; so that is the word of the Blessed One, Arahant and Right Understanding. That is why we raise the question: Who published these words? Published when and where? We can confirm that it was Presbyterian andananda himself published these words and at the time of the First Great Rehearsal. Now what we have to make clear is that for the first time the Tripitaka assembly is the point we need to understand in order to gain a clear knowledge in order to gain access to the resources in the entire text.
5. At the first moment of the full moon night of April (Visakha) the Blessed One [33] , the Redemptorist, attained Nibbana. [That happened] in the position between two Sālā trees in the forest of Sālā of King Malla at the time he returned to the region of Kusinārā. After completing the work of the Enlightenment from the very beginning of Zhuan Falun ( S. v. 420tt ) to the time of his teaching Subhaddha (D. ii 148tt)
6. Presently the Elder Māha Kassapa is the Presbyterian who presides over the Sangha to 700,000 bhikkhus who are gathering to witness the moment of Buddha's passing away. Yet another [another] elder, Shubhaddha, ordained at an advanced age, [34] he voiced encouragement to the bhikkhus, 'Dear brothers, it is enough not to be so sad and sad. What, the Great Sa Mon has left us, we have been told by the words' Let's do these things, stay away from those things. " However, now we can do what we want and avoid doing what we don't want. ” ( D. ii 162). That's why he thought the following: "Very likely the bhikkhus are not good. Consider this as the doctrine that accompanies the late master, who can create sects and soon disappear the faith of the Dharma. But as long as the Dharma and the rule of discipline exist in this world, this is not the doctrine of the late master; because the Buddha said, 'O Ananda, the Dharma and the precepts that I have just drawn and described to you, will become your masters after I renounce this world.' ( D. ii 154) Suppose now that we recite the Dhamma and the Precepts in order to revive and make this Dharma long-lasting as the Buddha himself helped us when he also shared the robes of the robes with us and asked me, "Kassapa, will you be able to wear my thorny robes?" (S. ii 221) and when the Buddha restored himself to his status as himself concerning the issue of the juridical person above the human thinking that there were nine consecutive residences and six victories [35] begins as follows: 'O bhikkhus, whenever we desire to divorce. [separation from the unwholesome dhammas] one encounters in the first place of meditation, [with reflection and discovery in it plus the happiness and benefits brought about by secular] and so is Kassapa, no matter when the house is you desire and fall away from worldly desires ... he can also join and dwell in the first meditation place ... [with joy and sexual pleasure] ( S. ii 210; 216). However, how do I get that reward? And it was not the Buddha himself who helped us with assistance that no one else could share by advising us as follows: 'this man will become the true heir to the Tathagata's teachings 'Is it the same as a Zhuan Falun (read D. Sutta 26, M. Sutta 129) done by bestowing your own mind and dominion to us?
7. [That's why] he wants the Bhikkhu khưu listen carefully France and Precepts. [ 91 ] according to the word of people who said 'Then he University Presbyterian Maha Kassapa communicate back to the monks as follows: "Chu brotherhood, one occasion, was performed the journey on the way from Pava to Kusinara together with a large group of bhikkhus, about five hundred monks ... (Vin. ii. 284-5) the whole event recounted in Chapter Subhadda should be fully recited.
8. Then he went on to say, "Brothers and sisters, let us repeat the whole law and the Precepts before the evil doctrines and the evil laws that appear to be charming and the Dharma and the Dharma rules being overlooked, first. when those who support the evil and the law become strong and the supporters of the law and the law become weak '(Vin. ii. 285)
The bhikkhus voiced, 'Okay, Mr. Elder, please convene an assembly of bhikkhus.'
Over the hundreds and thousands of bhikkhus are ordinary people, with the Imports of Imports, the Most Precepts, the Immortals, and the Entering Zen Bodhisattva [36] of the A-la bhikkhus -Great smuggling. [They were all witnesses to the Sutta, including the entire nine-limb Dharma [37] of the Buddha left. The elder had summoned four hundred and ninety-nine bhikkhus who had eradicated all smuggling. or who are willing to witness to all the classes of the Tripitaka (Tipitaka) are those who have attained the Dharma teaching, they are very prolific people, many of whom were recommended by the Buddha. mentioned in this Sutta. ( A. i. 23 pp.) And they are the ones who have attained the Tam Minh, etc., in this regard, it is said, 'Then the Elder Māha Kassapa summoned a Sangha consisting of nearly five hundred Arahants' (Vin. ii. 285).
9. But why did the Elder only summon a Sangha consisting of five hundred bhikkhus? To facilitate Elder Ananda. Now the Conference cannot be held without the presence of this elder; because he is the only human being, with the duty to perform, therefore his absence the Congress cannot be held. But because there is not any dharma taught by the Twelve among the Sutras, the Appointments. etc .. that the Elder Ananda did not learn in the presence of the Buddha, therefore the Conference will not be held if he is not present. Then, to avoid the unnecessary criticism of the effect, 'If so, he should be invited by the elder during the summoning because he will be of great help in reviewing the dharma, even if he is only a superlative one. organic, and so why wasn't he summoned? In fact, the elder is a man who has a great influence on Mr. Ananda, who encouraged him with 'the advice of the Son' even though there are those who say that 'the son still does not fully understand his abilities!' (S. ii. 218) But on the other hand Elder Ananda is of the Shakyamuni family and the son of Buddha, [38] and the Bhikkhu khưu contempt and criticize it. Thus 'the Elder has consulted a lot of bhikkhus who have attained wisdom of an uneducated analysis and have accepted the summoning of Ananda, who is the unsavory one who has learned'. Because of the anticipation of the criticism of others, he himself removed Ananda from the list of convened people, thinking, 'Even if the Congress cannot be convened without presence. In the presence of Mr. Ananda, I will only act according to the consent of the bhikkhus. ' Then the bhikkhus themselves requested in the name of Ananda. According to the people 'The Bhikkhu khưu told the Elder Māha Kassapa that, "Elder Elder, there is still Elder Ananda, even though you are only a learned student, even though you cannot go to misery through craving, anger, delusion or fear. He managed [with the presence of the Buddha] a great deal of the Dharma and the Precepts from various angles. Elders, please summon Mr. Ananda to the list of the participants in the Conference. That is why Elder Māha Kassapa has officially summoned Elder Ananda to the list of people attending the Conference.
10. When according to the monks' opinions, he was listed on the list of those attending the Congress, at which time there were five hundred elders plus him there. 'Then the bhikkhu elders thought,' Where will we organize the review of the Dharma and the precepts? ” Then the bhikkhus thought, "R ājagaha is a large place with a lot of amenities. Suppose we settle in the rainy season in Rajagaha and review the Dharma and the Precepts there, and suppose that not any other bhikkhus did not settle in the rainy season in Rājagaha ? (Vin. Ī 285). But why do these people have such thoughts? [They think] 'our task is to reinforce that [ 93 ] some disgruntled people may infiltrate the Sangha and create disturbance.'
11. So the Elder Māha Kassapa established the procedures related to the enactment of the second law of the decision in the chapter, which is recorded in the Vinaya (Cullavagga) Vinaya.
12. During the seven days of memorial, the Buddha passed away and seven more days are used to honor his relics. The Elder Māha Kassapa remarked, "Half a month has passed, now that only one and a half months of the hot season is over and the decision to establish a settlement for the rainy season is near" and he said, 'O you Brother, let's go to Rajagaha. 'He immediately set out with a part of the Sangha Monks, while Elder Anuruddha followed another path to Rajagaha with the rest of the monks.
13. The elder Ananda again wanted to bring the tools: the alms bowl and the saffron robes of Buddha back to Savatthi with an entourage of bhikkhus; and then come back to Rajagaha later. Wherever Ananda went to the people, he cried aloud: 'You have come here, Mr. Ananda, but where did you leave our gurus?' When the elder finally arrived in Savatthi, the scene of the people mourning was almost the same as when the Buddha passed away. That's why Elder Ananda gave the crowd a sermon regarding impermanence, after he arrived in the Jeta forest.
14. He opened the door of the room where the Buddha (the Decimal Power) lived. Then he took out the bed and chair, dusted it off, and cleaned the room. Throwing out the old vase and then resting the bed and chair back in place: he did all the things he used to do while Buddha was still alive.
15. Now that he has been standing and sitting excessively since the Buddha's passing away, the elder's body aches abnormally, and in order to cure the soreness, he has to use a cup of milk. pure the next day and meditate deeply in the Temple. It was on this occasion that the Elderly spoke to a disciple sent by Subha, 'It is not yet, student. [ 94 ] we're taking medicine today. Maybe we'll get there tomorrow. ' ( D. i. 205) The next day the elder leaves with Cetaka to play the role of his aide aide. And Subbha asked, the elder gave the tenth discourse in the Sutta School called the Subha Sutta.
16. The Presbyterian then repaired what was damaged and crumbled in the Jeta forest, then he went to Rājagaha because the time of the rainy season settlements came near. And then the Elder Māha Kassapa and the elder Anuruddha also arrived there, with all the Sangha monks of the Bhikkhus coming to Rājagaha.
17. At that time there were eighteen main temples in Rājagaha, and the whole was abandoned and filthy; because since Buddha passed away, all the Bhikkhu khưu had gathered alms, medicine and abandoned the temples and their rooms to Kusinara. When the Presbyterians arrive there, they have thoughts. 'Let us fix what was devastated and corrupted in the first month of the monsoon season in honor of the words of the Buddha and also to avoid comments from the followers of other religions'; because of what they mean by 'they think ... to avoid their comments'. It is true that other sects might say 'the monks of the Buddha Gautama were only taking care of their temples at the time their masters were still present to them; but after his naturalization passed away, they abandoned those temples. ' and people have said so. Then the Presbyterian monks thought of 'remodeling the ruined and ruined things that Buddha himself taught them,' Therefore, brothers and sisters throughout the first month, they Let's study and correct what was ruined and ruined. On the full moon day, let's gather together to practice the Dharma and the rules. " (Vin. Ii 286).
18. The next day they waited at the gates of the king. King Ajatasattu appeared and came to respect the monks, and the king asked them to tell them their needs]: 'What must I do for you, bhikkhus! Is there anything that needs to be done? ' The elders told the king that they needed some labor to repair the eighteen main temples in this area. "Very well, my friends," the king replied, and he imparted the impulse to the workers and labor to remodel the temples. During the first month, the Presbyterians repaired all the temples in the area. Then they came to present the king [ 95"'Great Majesty, remodeling of the temples is completed' - We will now perform a cross-examination of the Dharma and the Precepts." "Wonderful, dear men, you have done everything well. Please take me as Zhuan Falun orders, and you are turning Falun. Order what I must do? - 'Great king, we need a place to gather the Bhikkhu khưu for comparison and Precepts. - I have to prepare where it is, dear bhikkhus? - Great Majesty, how convenient it would be for the king to set up that meeting room at the entrance to the Sattapanni cave on the Vebhara slopes. for building a huge hall as if by Vissakamma himself. [39] surrounded by stone walls and high stone pillars and stairs up and down. There are many works of art decorated with garlands and decorated with vines of all kinds and have an arch decorated with a large number of corolla types, like an embroidered cloth. glitter of all kinds of gems. He also decorated a wonderful paved walkway adorned with all kinds of flowers offered like a Palace of the reign of Dai Pham Thien. And in the front of the hall, lay out five hundred priceless carpets to prepare a place for every meditation monk. The elder's seat for preparing to the south and the place to proclaim the Dharma was a place worthy of Buddha prepared in the middle of the hall. To the east and there he prepared an ivory fan.
19. The bhikkhus come to Presbyterian Ananda, 'Brethren, the Meeting will take place tomorrow. But because he is only a rightist, there is another task to be performed. It would not be good for him to be accepted to the meeting room. Be persistent. ' Then Elder Ananda thought, 'The meeting will take place tomorrow, it seems that I am not allowed to attend as a beginner in the school. He stayed up all night contemplating himself. When it was almost morning, he went out to do business and went back to his residence, [thinking] I would lie down. ' He turned his mind to body. [while he did so, his feet lifted off the ground and his head did not reach the pillow. In that moment [ 96], his mind was liberated from all contraband or, no longer clinging to attachment. In fact, when the elder felt that he could not make any distinctions while on that business trip. He thought: Buddha himself did not say: 'You have done much merit, O Ananda, continue to pursue your efforts, and soon you will be free from all smuggling. or.' ( D. ii. 144)? And the Buddha's words are not wrong at all. Now my diligence is full and my mind seems to be uproarious. That's why I will find a way to balance my effort. [40] That's why he went out to do business and stood right at the foot washing place. He washed his feet. Then he returned to his residence. [thinking again] I will meditate in bed and rest a little, he stretched his body in bed. [in doing so] his legs were lifted off the floor even though his head did not reach the pillow. In that moment his mind was liberated from the contraband or no longer clinging. The elder had reached the Arahant level, not belonging to any one of the four postures. From here if it can be said: In this teaching a monk attained Arhat while he was not lying down, not sitting, not standing and not walking. ' This is what really happened to Mr. Ananda.
20. The next day, when the elder monks finished the meal, they put aside the alms bowls. And took off his clothes and they came to meet in the hall. To review the Dharma. But the elder Ananda did not come with the Bhikkhu khưu, because he wanted to clarify the attainment of A-la-Han before the Bhikkhu khưu. The Bhikkhu khưu sit in a place for them in the lower order. Except for the seat reserved for Elder Ananda, no one is seated; when asked. 'Who is that place for? The answer is' It's a place for Elder Ananda. '- where did Ananda go?' - and that is the opportunity, the elder thought 'Now is the time I must appear' and he showed his strength. He burrowed to the ground and then reappeared sitting in his reserved place.
21. When he did so, the elder Māha Kassapa said to the bhikkhus as follows: 'Brethren, what will we consider before: dharma or precepts?' The Bhikkhu khưu replies: Elder Māha Kassapa , The precepts are called the Buddha Dharma life, as long as the precepts exist, the Dharma will exist. That's why let us consider the precepts first. ' (Vin. Ii. 287) - To what extent is this work performed? - Will be done by the Up āli [ 97 ] first 'then the elder Māha Kassapa empowered him to question the discipline and Elder Upali took on the responsibility to answer. Having done this, they took their seats in the lower order in order to proclaim the Dharma and the whole issue as considered in what was noted in the commentary on the Law. Elder Māha Kassapa interrogating Elder Upali about the entire Precepts, performing the first Detachment (Immobilization) (the main type of violation related to deportation) is the starting point. Elder Upali answered. All five hundred Bhikkhu khưu had a group chanting together, taking the first suppression according to the original precepts. They do the same to the rest. All things are also considered as noted in the commentary on Vinaya. When they were chanting in the above manner, the entire Vinaya consisted of both the Suttavibhangas, Gender Analysis, the Khandhakas Component (Mahavagga of the Great Product and the Cullavagga of the Minor Items) and the Parivara Extraordinaire [41] . the ivory fan came down, and left his seat to proclaim the Dharma, he honored the higher monks and took a seat for him.
22. After the work of reviewing the Precepts, the elder Māha Kassapa wished to revise the dharma as well, and so he spoke to the bhikkhus. "Those who will be given the task of reviewing the Dharma. Who is allowed to review the Fa? ' The bhikkhus answered, "Please choose Elder Ananda to be given that responsibility to him." Then the elder Māha Kassapa made the decision before the assembly as follows. "Elders, may the Sangha community listen to me and say, if this is appropriate for the monks, I will interrogate the elder Ananda to return to France" then the elder Ananda made the decision before the mass The Sangha is as follows: "Elders, please listen to me as a whole group of Sangha listen to me, if this goes to the Sangha body, if it is done by the elder Māha Kassapa questions the Dharma, I will give answers. ( Vin. Ii. 287) Then Ananda the elder stood up, left his seat after he had fixed the robes on his shoulders and paid homage to the high monks. He sat in the Dharma seat and took the fan with precious ivory. The Old School of Māha Kassapa questioned Elder Ananda about the Dharma, the way of interrogation was also recorded in the sutta. According to what it was said: the elder Māha Kassapa questioned Ananda the elder: ' Hey Ananda, where is the Brahmajala hammock published?' - 'The sutras are announced in the position between Rajagaha and Nalanda, the elder in the king's guesthouse in Ambalatthika' - 'what is it about?' - [ 98 ] for the sake of the scholar Suppiya and his disciple Brahmadatta ”(Vin. ii. 287) And when the elder Māha Kassapa questioned the elder Ananda about the origin of the Brahmajala and whoever prayed for merit. Father. He asked], hey Ananda, where is the Samannaphala result published? ' In Rajagaha, Elder, in the Jivaka Mango Forest - did anyone witness? ' there is the king Ajatasattu Vedehiputta, the elder. " Then when the elder Māha Kassapa questioned Ananda the elder about the origin of the Samannaphala Sutta. And about people, sutras are announced. He proceeded this way. To question the elder about the content of the Five Sūtra (nikaya) and the elder Ananda answered the content of the five scriptures every time he interrogated.
23. The first assembly this time was organized as we saw because the five hundred Arahats were a unique event on this earth.
The congress has five hundred names.
Because five hundred have done it
And the name of the congregation of five hundred elders
Because of five hundred elders.
Because five hundred have done it
And the name of the congregation of five hundred elders
Because of five hundred elders.
24. While conducting this first Congress elders Maha Kassapa questioned about the whole elders Ananda College Nikaya (Digha Nikaya), the Ministry of Economy (Majjhima-Nikaya) and the rest of [42] results is, during the Khuddaka-nikaya interrogation at the end of the inquiry he mentioned the question that began as follows: Hey Ananda, where is the Good News published? ' To question him about the origin and of the person according to which the sutta is proclaimed. Therefore, after giving details on the origin, when being questioned about the Sutta, the Elder Ananda wanted to announce how the whole sutta was published, who heard the Buddha's proclamation of the Sutta, when what he heard, by whom. Where to publish and for whom. And to prove the above, he said. 'The sutta is published like this, I heard the Buddha proclaim, I heard it on the occasion of the Buddha's announcement at Savatthi and the proclamation to a god. [He said]:
Evam me sutam. Ekam samayam bhagavā Sāvatthiyam viharati Jatevane Anāthapinḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkatavannā kevalakappam. Jetavanam obhāsetvā yena bhagavā ten upasankami, upasankamitva bhagavantam abhivādetvā ekam antam aṭṭhāsi, ekam antam ṭhiā kho sāa devatābhagantam. Gāthāya ajhabhāsi.
I have heard that, on one occasion, Buddha was residing in Savatthi in the Jeta forest, at Anathapindika park. There was a certain god at night who had a very bright light of him radiate the sky in the Jeta forest. Coming closer to the Buddha and after paying homage to the Buddha, that light stopped on one side and after doing so the sun spoke to the Buddha in the following verses.
That's what we should understand that [ 99 ] this is what Ananda said; and that took place during the First General Assembly. ' (§ 4)
25. Now the issue of 'Where is the Sutta published? ” (§ 3). We can say that this is said because elder Māha Kassapa questioned Elder Ananda about the origin of the Sutta. Or rather, it is because some of the devas see Elder Ananda sitting in meditation on the Dhamma surrounded, surrounded by a group of people who have understood the dharma. There are thoughts emerging in them: This elder, the prophet Videhan, is the natural heir to the Buddha considered to be a descendant of the Shakyamuni family and he has been mentioned five times in This ultimate sutra. ( A. (23) and is the master of four wonderful phenomena that can make him be loved and cherished in the four syndromes. (D. ii. 145; that's why, after he inherited the Dharma kingdom of Buddha, he also became an Enlightenment! He did not turn a blind eye to the ministry assigned to the unrealistic special qualities.As a result, in order to prove true discipleship he said: ' I have heard. as follows: On one occasion the Buddha ... described it like that. while there were five hundred Arhats and thousands of devas praised the elder Ananda saying, "It was great, it was wonderful" while there was a big tremor with a rain of flowers. all kinds of falling sky. And many miracles are also manifested in the so-called eminence of many gods, [thinking] 'What we heard in the presence of Buddha is now being recreated here in the Presence of the elder. ' That is why we can understand that this is why Elder Ananda, when he spoke during the First General Meeting.
At this point, the meaning we see appears in the beginning of the verse in the roadmap, as follows,
4. Who published, when and where
First is what we mention
First is what we mention
Is what has been explained.
[about the opening, Evam me sutam - So I heard the following]
26. (2) Now, to explain the meaning put together in the explanation itinerary section begins as follows:
'Then revealing the glossary of the word' so 'and some related words' we can refer to the following:
27. [ 100 ] The word evam (thus) has many different meanings about the parable, directions, praise, reprimand, acceptance of a judgment, state, expression, memory, [ 43] etc ... in the case of metaphorical meaning in passages such as "a lot of good deeds can be performed 'in such a way' by the samsara. ' (Dh. 53), as the way of giving directions (upadesa) in the following paragraphs' You should proceed in the direction of 'such' (evam) and back 'so' . (M. i. 460), as praises (pahamsana) in passages such as 'Thus (evam) the Buddha himself,' so ', the Supreme Being' ( A. i. 192) as the control blame ( garahana) in passages like 'this is how the unfortunate woman expresses the' so '(evam evam) praise to the monk in every situation .' ( S .; i. 160) as a way of accepting a judgment ( vacanasampatiggaha) as in the following paragraphs " even" so (evam) [44] dear Elderly Elder , "the bhikkhu answered with Buddha '( M. i. 1); as a state ( ākāra) in the following passages "Because of that (evam ), elder, I understand the dharma explained by the Buddha himself. ' ( M. i. 258; Vin. Iv. 138) as an expression and expression ( nidassana) in the following paragraphs. 'Dear disciples, come and take refuge with the elder Ananda and ask him in my name if the elder Ananda can be freed from the afflictions of sickness, and be healthy, strong and live in comfort or not: "The Subha disciple Todeyyaputta asks if the elder Ananda is living a comfortable life" and he said "so ( evam) :" It would be great if Elder Ananda visited the Subha disciples' family Todeyyaputta due to his kindness. ” (D. i. 204) as the memory ( avadharana) in the following verses ' How do you conceive of this, Kālāmans: Is this unwholesome or unwholesome? '' - Sir, those are unwholesome thoughts. Reprehensible, sir. - is it condemned or ordered by wise men? Sir, judged by the wise. - be carried out or be effective. Will those things lead to disaster or suffering? Otherwise, or how they appear in this case? - Elderly people, being done and effective will lead to disaster and suffering, which is how it appears to us in this case. (AI 190)
Here we should also consider it as a state, an expression and a way of remembering.
28. On this point, understood in the sense as a state, he proved the meaning by the word 'evam' (thus) in the following way [ 101 ]. Here one is able to recognize that in every situation the words of the Buddha are adept in many ways, coming from a variety of inclinations, perfect in both meaning and words, possessing many wonders. marvelous, [45] deeply in the interpretation and comprehension of the many dharmas and meanings appropriate for all beings, each according to his own words as soon as his words reach their ears? However, we hear the following - There is a style that my own ears have heard.
29. Understand the expressive meaning [He points out] by subtracting Himself [in the sense] as such. I do not have to own, this is not [the first time] by me. And he also proved the entire Sūtra, now recited [When He speaks]: Like this I hear (that is), because I have been told so.
30. Understanding in the sense of being remembered ( avadhārana) [insists on giving the following meaning] thanks to the way of proving his own memory capacity ( dhārana) that the Buddha himself asked as follows, Bhikkhu khưu, the most excellent disciple of the Tathagata of the Tathagata, is the disciple with profound knowledge, that is Ananda ... my assistant .... who has good virtue. ..have great courage ... that is Ananda '( A. I 24-5) He encouraged the desire of all beings to listen in the following way: So I heard it myself- is something that should be considered in one way and no other, nothing more. Both the meaning and the words.
31. Now comes from me [in the paragraph evam me sutam. ' so we have heard' or 'our own ears have heard thus understood in the following three meanings. Because in passages like 'what you get in that passage you can't understand. ( me) '(Sn. 81 ) means here according to the instrument of' thanks to me ' (maya) ; in paragraphs like, 'Dear Lord, it would be great if the Buddha briefed me ( dharma ) me .' ( S. iv. 63). The meaning here is understood in the way of 'giving me' (mayha.) And in passages such as 'O bhikkhus, thanks to my inheritance of the dharma.' (M. i. 12) the meaning here must be understood in a way that belongs to me, mine. (mama). Here, however, there are two meanings deemed most appropriate 'because I have heard' and 'my hearing' (auditory experience) [specific in instrumental and verbic form].
32. As for the word sutam (listen). This word suta, with or without its prefix, is categorized with many different meanings, namely, conducting, celebrating, conquering lust, [46] piling up, revering , hearing by ear, recognizing the atria, etc. because in passages such as 'with the entourage you come to ( pasuta) ...' the meaning here is the departure ( gamana). In passages such as 'For those who recognize the superior dharma' ( Vin. I. 3) the meaning here is: of the celebrated dharma (khyata). In passages such as '[whoever ....] is conquered by greed (avassuta) to bhikkhus ... invaded by lust' ( rāgābhibhūta) . In passages like 'and the great merit museum, you know how you can hide ( passuta) (Khp. Vii. 13) the meaning here is to be collected (upacita). In passages such as 'when someone [ 102 ] consistently pursues meditation (Jhana)' ( Dh. 181) the meaning here is to focus on Jhana ( anuyutta) meditation . In passages such as 'seeing, hearing, and feeling' [47] (M. i. 3) the meaning here is recognizing by ear (sotavinneyya). In passages such as' He remembers what has been recorded through the atrium moan (cotadvavinnata). But here the meaning of the word s utam this is what has been recorded by giving a series of consciousness [48] by the atria, or this is the act of noting '.
33. At this point, when the meaning of the word tam is put to use in the 'thanks to' means, the sentence structure is written as follows: I have heard 'thus,' recorded in a mental process. is happening in the atria. When the meaning of the word me is expressed [in my way], the structure of the sentence is as follows: hence my listening is known as the act of noting due to a mental process registered by the atria.
34. Therefore, in relation to these words, evam (thus) is the way of expressing the duties of the mind as the atria. etc ..; me, (by me, ta) is the manifestation of the possessor of the mind affirmed; and sutam (listening) is a way of expressing knowledge no less, or not distorting the mind thanks to the disregarding characteristic of non-listening.
Similarly, evam (thus) denotes the types of cittas that begin with visual consciousness actually taking place in various ways related to an object; me (by me, me) denotes a separate [individual]; and sutam (listening) signifies a dhamma (awareness).
Similarly, evam (thus) denotes what is to be expressed, tamarind (by me, I denote one person, and sutam (hear) denotes his duty.
Similarly, evam (thus) denotes a rich variety of forms by describing the cognitive nuances of mental processes , I) signifying an agent; [49] and Sutam (listening) denote an objective range of that behavior.
Similarly, evam (thus) denotes one's duty; sutam (listening) signifies the duty of that mind; and tamarind (me, me) denote a person who is involved in both of these tasks.
Similarly, evam (thus) represents a status quo; me (by me, me) denotes a character; and sutam (listening) signifies a function of that person.
35. At this point, the words evam (thus) and me ( by me, I) understand in the true and absolute sense just a way of describing in fictional words, [50] while sutam (listening) again the way words are actually described.
Similarly, evam (thus) and tamarind (by me, me) are descriptive words that arise because they are claimed to originate from this fact and that fact. Whereas sutam (listening) is just a description of the insertion because [what is heard] we call in addition to what is seen and what is left.
36. [ 103 ] Here too, stemming from evam, He points out to show confusion and through sutam (listening) does not forget what is heard. Starting from evam (thus) he pointed out that it is logical because when someone has an unreasonable intention to comprehend the difference what does not appear in them and through the word sutam (hear) ) he pointed out that the characteristic of non-distraction because when someone is distracted there is no hearing of them, because when a person is distracted even if we tell them clearly, they will say ' I didn't hear anything; Please tell me again ”and thanks to his proper attention he establishes both the virtues that are the right direction for him, and the right merit that has been done before. Meanwhile, 'without distractions', he or she establishes another pair of merit ('moralities') namely listening to the dharma, and being close to the true ones. [51]
37. By the promising state [expressed through the word] evam (thus), he demonstrated the primacy of the second pair with promising blessings, and by possessing heard. [52] [expressed in words] sutam (heard) [he again showed his own superiority in the first promising pair of merit pair.
Similarly, [with the first pair] we see purity where the purpose is established and with the second pair the purity of means [53] also appears. And with the purity of the target [we see is established] the particular distinction [54] in the 'mark' way, and with that purity characteristic in the way of distinguishing the particular physical in the ' records'
38. Also, through the word evam (thus), shows insight into the differences in categories. He showed his transcendence in the meaning of understanding and the means of understanding. Meanwhile, with the word Sutam (listening) clearly shows a thorough understanding of the class that is heard, [as well as his own greatness.] In the Dhamma reaching the Speech and the Speech.
39. Also, while uttering the word evam (thus) clearly shows the logical effect. He said that 'these dharma s have been well studied, and properly understood through the right view' of me (me) while uttering the word sutam (listening) to prove his dominion over hearing. he said, 'There are many methods to be heard is recognized, strengthened by from [55] that out. By proving through both complete magnetism of meaning and words he inspires reverence in listening.
40. The whole verse of evam me sutam (so I have heard, thanks to that I have heard) Sir Ananda has transcended the level of those who are not true beings by not taking over for themselves, the dharma Buddha himself has thoroughly understood. And he illuminated the plane of human beings by recognizing himself as a disciple of Buddha.
41. Similarly, he has an awareness emanating from what is not dharma (ie what is not Dharma) and establishing on the Dharma. By proving, 'I have heard all of this myself, but this is the words of the Blessed One [ 104 ] Arahant, righteous and righteous consciousness' He has erased (delusion) himself and only As his guru (Buddha), he fixed [56] the victor and established the dharma as a guide for himself.
42. Moreover, by not recognizing [the whole sentence] evam me sutam (that's what I have heard, so I have heard.) It was his own initiative and exposing what he had heard before. there, he destroyed all the lack of faith of the gods and the people in this dharma and instilled the superiority of their faith in this way: this I was able to believe even when Buddha was still there. giving birth to money, being the one who possesses the Four Captains, who is the Ten Forces, who occupies the position of natural leader. Someone who has a roar of lions (please read M. Sutta 12) he is the most noble of all living beings, Lord of the Noble Truth, Dharma King, King of Truths, Realm of Realms. Where taking refuge in the base, turning the Dharma King, is the Chief of Samyaksambuddha; thus there is no longer any hesitation or doubt about the meaning or the dharma or the sentence and the writing.
And here is a perfectly appropriate shelf:
Disciple of Gautama Buddha spoke,
I have heard it myself.
Dispel any lack of faith
Increases faith in the Buddha's Word.
I have heard it myself.
Dispel any lack of faith
Increases faith in the Buddha's Word.
[the remaining words from sources]
43. [Regarding] a (ekam) proves the limit by number. Samayam (occasion or opportunity) shows what is limited. [ relates to ] an opportunity ( ekam samayam) that proves to be uncertain.
[Opportunities] are encountered as events,
moments, and times, and mass, cause and vision,
acquired and eradicated.
And finally, insight
moments, and times, and mass, cause and vision,
acquired and eradicated.
And finally, insight
Because in passages such as "maybe we will meet tomorrow, depending on the time and opportunity to take place ( samaya) '(D. I 205) the meaning here is an event. ( samavāya) . In passages like 'O bhikkhus, there is only one moment and one opportunity ( samaya) for one to lead a life of bliss' ( A. iv. 227) this is a moment (khana). In the following expression 'Encounter ( samaya) hot, fortune ( samaya) heater.' (Vin. Iv. 119) this is the moment. ( kāla). In sections such as 'a large crowd ( samaya) gathered on the mountainside' (D. ii. 254) this is again a large mass ( samūha). In passages such as' O Bhaddali, you have not fully grasped the situation ( samaya) ' The Buddha remained in Savatthi and the Buddha will know me as follows:' The Bhikkhu named Bhaddali [ 105 ] is an unreal person showing the practice of following the Buddha's teachings 'you have not fully understood this situation ( samaya) ' ( M. i. 438) is the cause. ( hetu). In passages such as 'now at that opportunity ( samaya) Dr Samanamandikaputta is staying in Mallika's hall in Tinduka Plantation Park to debate his own views (Samaya)' (M. ii. 22) this is a private opinion (ditthi). In passages such as' there exists happiness in this world right here at this time, and also there is happiness (in the afterlife): a person is perceived as wise and he has the talent to attain ( abhisamaya) to that happiness. ' (S. i. 87) this is the attainment (patilābha). In passages such as "With complete attainment ( abhiamaya) [knowledge] about conceit [58] he ends suffering ' (A. 134; iii. 246; M. i. 12; please read more Sn. 342) this is the minus ( pahāna). In passages such as 'The meaning of suffering, the meaning of repression, the meaning of determination, the meaning of torture, the meaning of change, is the meaning of attainment (abhisamaya)' (Ps. ii. 107) that is insight (pativedha). However, the main meaning here is time.
45. That's why [with words] ekam samayam ( [related to an opportunity, occasion] the meaning here: refers to one of the occasions, opportunities, to be treated as a year, a season, a month, a half a month, a day a night, a meeting. morning, noon, afternoon, morning soup, midday soup, late night soup, hours, etc. or this means that the lecture time is called an 'opportunity' which is one of many times. The Buddha was sighted to the devas and people and counted as opportunities, such as the opportunity to reincarnate in the womb, the opportunity to be born, the opportunity to concentric, the opportunity to eradicate, the austerities . The opportunity to win the Maou, the opportunity to enlighten, the present opportunity, the opportunity to preach, the opportunity to pass away and enter that opportunity 'is also mentioned in relation to any one of the the following opportunity: ... The opportunity of the Dai Bi mission, from [two] the opportunity is the mission of great compassion and the duty of Dai Bi180 . The opportunity to practice happiness for others from [two] opportunities is the practice of bliss for oneself and the practice of bliss for others. The opportunity to preach from [two] the opportunity of two alternating ways while one is going along with the act must do 181 and the opportunity to preach from the [two] opportunity is to preach and practice.
46. Here comes the question: Why is the method used here, ekam samayam (related, on that occasion ') instead of the position of the way in Abhidhamma, namely,' yasmim samaye kāmāvacaram '(' grateful for the opportunity to give birth to the sex world [appears] ... ': Dhs. 1) and in other passages other than this one, namely,' yasmim samayebhikkave bhikkhu vivicc 'eva kamehi- '(' O bhikkhus, on that occasion, a bhikkhu, after sexual separation .... '; (please read A. ii. 214) and instead of using the means as used in the Law , namely, ' Tena samayena Buddho Bhagava' ( 'with this is regarded as the opportunity of Buddha, the Omniscient ...' (Vin, iii. 1) We can say the meaning contained herein differs from what is in these passages. ' because of that, that is, in the Abhidharma and in the Suttas other than this [first, The disposition used] conveys the meaning of a container [59] and the meaning of tissue. describe the nature of this way of existence compared with other ways of existence [60] . Now the 'box' is the time considered as [an opportunity] and a mass is also counted as the opportunity [to become a container] of dharma s that begin with contact are affirmed there [in the first paragraph. first work of Dhammasangani ]; and also the existential nature of such ideas is described by the existential nature of each momentary [event], event, and cause, called 'opportunity' [61]. of them. That's why the way position is used here to prove that meaning. Then in the Apostolic Law the instrument is used to suggest the cause and the meaning of reason [for that behavior]. Because it is very difficult for Sariputta and others to understand the opportunity to declare a rule. And so, when Buddha proclaimed the ten precepts he did so on a special occasion, which meant that on a convenient occasion that was the cause and reason for his actions, and he did stay here and there and use that as a cause to proclaim the ten precepts. Therefore, the tool body is used here to demonstrate that meaning. However, here and where some other Sutta passages are like this one, the meaning here is direct governance. [62] Because Buddha dwelt on that occasion with direct compassion, when he explained this or anything else in the Sutta. That is why we should understand that the attribute used here is to prove that meaning and this [is an appropriate shelf]:
The opportunity is expressed elsewhere
in the way the tool and the place where
the meaning is proclaimed is the aim.
But here is the way.
in the way the tool and the place where
the meaning is proclaimed is the aim.
But here is the way.
47. The Buddha (bhagava) : this is a title that signifies respect and devotion for the highest status that exists in certain beings, highlighted by the special virtues that follow. As it is said:
'Blessed One' is the right word.
Also the most beautiful word. Respected
and revered
So 'Blessed One' has such a name
Also the most beautiful word. Respected
and revered
So 'Blessed One' has such a name
48. Here the name has four characteristics: denotes a period in life, [63] denotes a particular sign, denotes a certain sign, and appears by chance by character in the end this means 'erratic'.
At this point, [a name] denotes a stage in life 'as if it were' a one-year-old cow ' (vaccha) [64] young calves still had to train' ( damma) 'cow sled' ( balivadda). Names denoting a special sign are names as if. 'bearer' ( bandi), 'bearer' (chatti), 'wearer' (sikhi) 'leader' (hatthi- means elephant). The name signifies a special sign as if, the witness attained "Tam Minh" ( tevijja). The winner of "six wins". Finally, random signs emerged, as if Sirivaddaka (the magnificent electoralist) or Dhanavaddhaka ('property adjuster') because the name had no intention of meaning the word.
49. 'The Blessed One' is a name that signifies a special seal, [namely, one of the special gifts: not by Queen Māhamāyā or King Suddhodana, or by eighty thousand people. relatives or by excellent gods such as Sakka, Santusita etc ... bestowed, according to the Elder S Sāriputta said: [65] "Germany World Religion" this is not a name given by the mother. The name 'Blessed One' is a practical description for the Omniscient ... [tree] 'Bodhi' ( Nd. 1. 143: please read Ch. 1 §18).
50. Now, too, to explain the special gifts of virtue, so that this name is a special seal, and they recite the following verse:
'Bhagī bhajī bhajī vibhattavā iti
Akāsi bhaggan ti garū ti bhāgyavā.
Bhavantago so bhagavā ti vuccati '
Akāsi bhaggan ti garū ti bhāgyavā.
Bhavantago so bhagavā ti vuccati '
'Venerable has a lot of merit, is a frequent person (bhagi), a participant (bhagi), a person who attains what has been analyzed (vibhattava), who has created renunciation (akasi bhaggam) , he is a blessed man (bhagyava) .He is a person who cultivates himself in many ways. (subhavitattano). is "the Buddha" (bhagava). '
The meaning of this name should be understood in the manner stated in the Niddesa Sutta (Nd. 142) [66]
51. But there is another way of defining this name:
'Bhāgyavā bhaggavā yutto bhagehi ca vibhattavā,
Bhāttavā vantagamano bhavesu bhagavā tato'
Bhāttavā vantagamano bhavesu bhagavā tato'
( 'ng who the fortunate ( bhagyava), he obtained the obvious disclaimer, ( bhaggava) he linked with every merit ( yutto bhagehi). And as the takeover is what analyzed carefully ( vibhattava) ; He frequents ( bhattava) and he renounces, goes to people, (Vanta-Gamano-BHAvesu), and thus He is the Blessed One ( bhagava) ')
52. At this point, using specific characteristics in the language, such as, 'Increasing rhyme, changing and skimming rhyme' [67] or using specific characteristics by inserting (the law of choral phenomena) according to the work of 'Pisodara, etc.' [68] the grammatical method, one can understand the person who can be called the " Buddha " ( bhagava) when he we call him a blessed person ( bhagyava) because he is blessed (bhagya) so that he can reach the other side of the ocean of alms giving to Brahman, observe the pàrami , and so on. [69] is able to create [ 108 ] worldly and supernatural happiness.
53. [Similarly] he is also known as "the Buddha " ( bhagava) when he can be called the one who ' acquires and gives up' (bhaggava). because there were strong winds that were abolished. Because he has eliminated hundreds of thousands of thousands of messy things, fever and afflictions listed as craving, anger, delusion, and misleading intentions; such as indifference and fearlessness, such as hatred, and revenge, as contempt and domineering, jealousy and stinginess, deception and fraud, stubbornness and arrogance, conceit and pride, sloppy, and craving and ignorance; such as the three akusala cittas, the unwholesome virtues, defilements, fictional delights, levels and four; related to the four crazy, smuggled, or blatant, unwholesome, craving, and attachments; related to the five desolate desires, fetters, delusion, and delusion, related to the six faculties that cause discord, and craving, related to the seven deities, which involve the eight worldly dharmas. Nine French craving, related to ten real good career director; sixty-two kinds of wrong views, [70] or five types of Maou, which means defile of Maou, practice of maya, death of maya, the five skandhas, and gods, and in this style of writing we can say:
He has eliminated (bhagga) craving and anger. he escaped from all contraband or; All evil is removed: "The Blessed One 'has his righteous name.'
54. And because he has the characteristics, luck is shown superiority in his body. Hundreds and thousands of merit qualities are raised and through the abandonment of the defects manifested in the superiority of his dharmakaya. In the same way, the first characteristic is shown to be respected by the people of the world, and by the later qualities of those who become like him. And thanks to the first characteristic that shows why people can rely on [71] in him and the following characteristics show that those who have ordained to the Buddha can rely on him and how, when people have relied on him thus, they become steadfast in eliminating pain. mental and physical suffering and how the monks and nuns are assisted with his gifts and dharma. They can find such worldly and superhuman happiness as well.
55. He was also called with the name 'Blessed One' because he was associated with the Blessed Treasures ( bhagehi yuttatta) as of the types listed below. Understanding in the sense that he is full of merit ( bhaga assa santi). Now the outside world where Dharma word "Blessed" ( Bhaga) is used with six kinds of sense. Specifically as follows, transcendent, ideal, reputation, splendor, desirable and inclined. He has the transcendence of his own mind, or the kind that falls into the world and includes where the small, the gentle 'etc .. [72] or realize the whole aspect; [ 109 ] and in the same way the supramundane dharmas and he has an extremely pure reputation spread throughout the three worlds, he attained through authentic special virtues and he has the magnificient characteristic of revealing Out to the limbs, perfect place to every detail. Being able to inspire hope (clarity) in other people's eyes and minds eagerly admiring his body ... and he desires, in other words, to create what he wants, for whatever whatever he wants and needs to benefit him or others immediately is created for him, and he also has the right diligence called the tendency which is why he won the heart. respect the whole world.
56. He is also known as "the Buddha" ( bhagava) when he was called the ' attainer of the analyzed' ( vibhattava) due to his ability to have analyzed all the dharmas into three categories [ good, unwholesome and unscrupulous] with regard to the dhammas ... are divided into aggregates, states, precepts, bases, rights, medicine, etc ...; or there is the Noble Truth, divided into four meanings that are oppressive, computationally variable, annoying. And about the Roman Empire is divided into four meanings that are: accumulation, causes, consequences and obstacles. The analysis of cessation of cessation is classified into four meanings: liberation, renunciation, infinity, and immortality. As for the Noble Truth, it is divided into four meanings: the escape path, the cause, insight and maturity. ( please read Ps. i. 19) analyzed, revealed, and proved to be meaningful here.
57. He is also called 'the Buddha' ( bhagava) because he has frequented, regularly practiced, developed, even the supreme mundane and supreme legal entities such as celestial beings, and saints. [73] again analyzed into: body far separation, center far separation, and almond separation from existence [74] also analyze the void of voidness, formlessness, liberation and many other things.
58. He was also called 'the Buddha' ( bhagava) when he was called 'the person who can eliminate all kinds of existence' ( vantagamano bhavesu) due to the craving for the so-called 'explanation' ( gamana ) There are three types of existence ( bhava) that he has removed from vanta. And letters BHA off from bhava and gas due from gamana and and out from vanta with the letter a is extended and turned into from BHA-throttle-and as has been done where world grammar outside teaching) with from mekhala ('belt') because MEhanassa KHAssa maLA ('wreath worn on the belly') as we often say. [75]
59. [110] Up to this point, with the words "I have heard that" you have revealed a direct experience of the Buddha's dharmakaya by proving it according to what he has heard. In this way he consoled those who were disappointed for not seeing Buddha's eyes [and reassuring them] 'This is not the doctrine of a deceased master; This is your own [living] guru. ' Then by proving with the passage 'on the' opportunity 'Buddha, however, that shows that the Buddha on that occasion was no longer a realist, he pointed out that the final passing of [Buddha Buddha]. That's why by [recalling the idea] 'even the Buddha, the teacher of this noble Truth, who has ten powers, has a body like a grasp of gems, must finally attain the ultimate passing away. because of that, is there someone else who hopes to have eternal life with this body? He was moved by those who were passionate about the meaninglessness of life, and he stirred up in them their enthusiasm for the dharma and by saying "in such a way" he showed superiority (appearance). ) of his teachings, by saying 'I have heard', he demonstrates the glory of his discipleship by saying 'on that occasion', the glory of time, and by saying 'Germany The Blessed One ”is the master's appearance (Buddha).
60. Residing in Sāvatthi ( Sāvatthiyam viharati): Here Sāvatthi is a city [76] which was once the residence of the prophet Sāvattha and hence renamed Sāvatthi by changing the female into male. just like Kākandī and Mākandi; precisely because the etymologists [who studied each word] came up with that. But the gurus explained that 'anything that is good for people and often used is here ( sabbam ettha atthi), which is why the city is called Sāvatthi. and when the nomad groups met and the question was asked, "Is there anything good going on there?" And based on that invariably the answer is always like "There is everything there" ( sabbam atthi), so that city is called Sāvatthi .
Now they had everything
they traded and sold at S āvatthi;
because there is everything there - sabbam atthi- there is also the name of the city in it. is the fair capital of the king of Kosalans that distracts the mind and refreshes the eyes as well as never hears the ten sounds and has enough food and drink for everyone to fill.
they traded and sold at S āvatthi;
because there is everything there - sabbam atthi- there is also the name of the city in it. is the fair capital of the king of Kosalans that distracts the mind and refreshes the eyes as well as never hears the ten sounds and has enough food and drink for everyone to fill.
[ 111 ] City residents thrived to great success, prosperity, and elegance. An incomparable city we can recall It is Ālakamandā the city of gods
At Sāvatthi itself : the location here is interpreted as 'the vicinity'.
61. Being resident (viharati) : this is a word that refers to nothing more than a person who owns this place, that place ( vihara) including up to four majesty, walking and sitting. . And the three shelters include the heaven, the abode, and the sanctuary. But here it refers to capturing one or more of the postures divided into standing, walking, sitting name, so we can understand that the Buddha is residing like that ( viharati - stay) either when he is standing or walking, sitting or lying down. Because of the end of an annoying posture ( VI cchinditva) , he replaced it with another posture that he could bring (HARATI) your own ego, making it go on. Do not let the acne go away; that's why people say "you're abiding there."
62. In the Jeta forest (Jetavane): who defeated ( jināti) his enemies, so he was the victor ( Jeta). In other words, when those who were his enemies or of the king were defeated ( jiti), so who was born, ( jata) , so he was the victor . (Jeta). In other words, he was given such a name outside of his desire that his name should become the one who brought him good signs. Thus he was called the victor ( Jeta).
63. This is exactly what we should be, ( vanayati, so this is a forest (vana); it creates affection for sentient beings in supreme quality. The meaning here is to create love, in them for oneself (please read Netti. 81). In other words, it will ( vanute), so this is a forest ( vana); the meaning here is with the cuckoo and the animals flying on it has not been poisoned by the abundance of incense and the scent of many flowers and with the blooms [77] of its branches, berries and green foliage swinging in a breeze, really, as well as in the past, waving to all sentient beings "come and enjoy me."
64. 'The Jeta forest' is the forest of Jeta ( Jetavanam = jetassa vanam - (replacing the two short syllables into a compound word ) because these forests are planted, looked after and guarded by Prince Jeta. The prince is the owner of the forest, hence the name Jeta (the forest of Jeta): in the forest of Jeta.
65. Anāthapinḍika Park (Anāthapinḍikassa ārāme): n this owner of the family name is Sudatta, as the name given by parents. But because all his wishes were granted to him and because he was not stingy and spotless and endowed with special qualities of kindness and the remaining qualities. He often gave alms of eating ( pinda) to the helpless (anatha) so he was called Anāthapinḍika (' the nourishment of those who need help').
66. Here the creatures are happy, (to be happy) ( āramanti) or especially the monks and nuns come here to find refreshment, [seeking benefits] such that this is a 'park' ( ārāma- entertainment place); The meaning here is because of the beauty of the flowers, the fruit and the foliage, etc. [in the first case] and because of the dark appearance with the five elements of the bhikkhus' lodge (please read A. v. 15 quoted in ch. §8) not too far from the place of giving) nor too close, etc. [in the second case] they can come from wherever they can to enjoy happiness. in that park and reside in it without feeling disappointed. In other words, because of the superiority, the superiority of the type asserted above is blackened ( ānetvāa). and can enjoy (rameti) which is suitable for those who have gone out wherever possible, so this is a 'park' ( āarāama - play area)
67. The head of Anāthapindika bought the park from Prince Jeta by spending 18 Kotis (thousands of gold) to buy the park and built motels in the park with a budget of about 18 kotis. (thousand taels of gold) and prepared an inauguration date worth more than 18 Kotis, bringing the total cost to 54 Kotis (approximately 5,400,000) pieces of gold, after which he donated to the Sangha. Buddha led. That is why it is called " Anāthapindika park " ( please read Vin. Ii. 158). In that Anāthapindika park .
68. The words 'in the Jeta forest' are used to remember the first owner while the words ' Anāthapindika park ' are used to remember the second owner. But what is the goal to remember them? We can say [this is done] as a service; first as a definitive answer to the question 'where is the sutta published' and secondly to motivate others who want to make merit, [likewise] to bring good results. for right understanding. [78] Because, during the construction of the entrance gate to the house, 18 kotis received from the sale of land, and the trees in that plot were also worth many kotis which was the cost of Prince Jeta. Meanwhile the cost of Mr. Anāthapindika up to 54 Kotis. As a result, in remembrance of these two figures, Mr. Ananda showed how those who wished to make merit did so and that he encouraged others to desire merit [ similar] to bring about the effect of right view. Therefore, we should understand that the goal of commemoration here is to encourage those who wish to make merit and likewise bring about the right view.
We may ask: If Buddha rescued Savatthi first, then in the Jeta forest, Anāthapindika park could not be mentioned, and vice versa if he lived there, then Savatthi 'could not to be mentioned. Because he cannot simultaneously reside in two places [ 113 ] at the same time. This can be answered as follows: didn't we mention above 'the location here should be interpreted as a' neighborhood '(§ 60)? As a result, it is precisely because the herds of cattle are wandering in the vicinity of the Ganges that Jumma, etc. we can say they are foraging in the Ganges, wandering in the Jumna region. ' That's why here too. There is a place called the Jeta forest and also an Anāthapindika park adjacent to the Savatthi region. When there is a resident there we can say that he resides in Savatthi, in the Jeta forest and in Anāthapindika park . ” Because the word 'Savatthi' is mentioned to refer to the area of giving, and other words are also mentioned to refer to a proper resting place for the Buddhist monks.
69. On this point, in remembrance of Savatthi, Ananda pointed out the Buddha's compassion for the crowd of believers and by remembering the Jeta forest, he pointed out his compassion for with the monks and nuns of Qui Buddha. In the same way, thanks to his first showing that he refrains from using the ascetic practice of the Buddha and his acceptance of the four necessities for the lives of the bhikkhus. Specifically, accept the offering of vermicelli, alms food. Residence. And the cure and by remembering the second place he wanted to point out the Buddha's pursuit of amnesty for the sensual passions in his elimination of earthly desires. And the first thing he showed showed that the Buddha was interested in the Dharma teaching of the Lord and by the second and his determination to pursue a homeless life. The first he approached through compassion and thanks to the second he withdrew through wisdom; By first he wanted to show that the Buddha's determination to care for happiness and well-being for sentient beings. And the second shows the integrity in influencing happiness and well-being for beings; The first thing a convenient residence is a sign of not giving up such bliss is in accordance with the dharma. and thanks to the second, [comfortable residence] is an indication of the pursuit of higher dharma; by the first demonstrating the great benefits he brings to man, and the second demonstrating the great benefits he brings to the gods; and finally, the first thing that he showed was just the Buddha himself coming into this world,
70. Then after that (atha) understood in the sense of continuous, unbroken. The repository (not translated) is just a particle in the sense of designating a new topic. [79] Thus he pointed out that while Buddha resided in Savatthi continuously without interruption, another problem arose. what's the problem? 'A certain gods' etc.
71. At this point, a certain god (aññatara) is a self-appointed deterministic uncertainty, because the characteristic of the gods is not determined by name or race. That is why people refer to 'someone', a male devata (female devata) who is a male deva and a common female noun. for both males and females. However, here [ 114 ] is a male. The son of gods; but he was called 'god' because the word was used for both sects. [80]
72. On the night watch (abhikkantaya rattiya): here the word abhikkanta understands in the sense of exhaustion, on the fourth moon day, [81] good, pretty, in harmony, etc. here in paragraphs like 'The night is nearing its end ( abhikkanta), the soup is finally over. The Sangha community is meditating. Sir, May the Buddha recite the precepts of the bhikkhus' (Vin. Ii. 236; A. iv. 204) this is about to end. (khaya). In passages like 'there are extremely nights ( bahikkanta) especially the fourteenth day, the full moon day, and the eighth day after the full moon. ( please read M. i.20 ) But in these passages it is abhiññātā instead of the word ( abhikkanta.) [82] This is the eighth day after the full moon ( pabbaniya). In passages such as 'this is the most prominent person ( abhikkantatara) and lofty than those four.' (A. ii. 101) that is so great ( sandara). In the passages "Whoever prostrates at my feet here shines with great success. That's why his extreme love ( abhikkanta) shone in the eight days after the full moon and was so denied? (Et. 49) this is a handsome feature. ( abhirupa). In the paragraph. ' Oh noble, Buddha Gautama, noble instead, Buddha Gautama!' Vin. iii. 6; M. i. 24) this is a perfect match. The meaning here is exhausted; therefore, on weekends in the night (the night is almost morning) 'means when the night is almost over.
73. His ultimate blazing characteristic. (abhikkantavanna) : here the word 'climax' ( abhikkanta) means handsome. But the word vanna refers to skin, (color), praise, tribal group ( meaning class), reason, shape, height, body, appearance (meaning object). eyesight ), etc. On this point, in passages such as 'Oh Buddha, your complexion is golden ( suvannavanna)' (Sn. 548) this is the skin itself. ( chavi). In passages such as 'Dear master, when will you erect a verse praising the Buddha Gautama' ( D. i. 91). This is the ethnic group ( kulavagga). In paragraphs like " through the sign [ 115 ] Can you claim that person is an incense bandit? ' (S. i. 204) This is one reason, in passages like 'After creating the ( vanna) figure of a great imperial palace statue' (S. i. 104), this is the form ( Santhana). In the paragraphs 'three sizes ( vanna) the alms bowl'. ( Vin. Iii. 243) this is the measurement. ( pamana), in passages such as "Colors, qi, taste, real objects; ( Vis. Ch. Xi. §§88 / p .. 364), this is exactly the origin. ( rupayatana). Here we should understand it as a complexion (the complexion) so its brilliant properties' means' the beauty of one's skin '.
74. Entire ... (kevalakappam) : now the word kevala has many different meanings: without warning, most, without mixing, nothing more, solid, separate, etc. Because in the section 'transitory life is absolutely perfect and pure ...' ( D. i. 62.) the meaning here is without warning. ( annavasesata). In sections such as 'The entire population of Anga and Magadha will come with a lot of food' (Vin. I. 27) which is a large portion (food) (yebhuyyata) in sections such as 'there is still a source'. The root of all suffering aggregates' ( S. ii. 1) this is not to mix. ( avayamissata). in sections like 'Probably only because of faith ( kevala) that this elder ... '(A. iii., 376) this is no exception ( anatireka). In passages such as "The Anurudha's compatriot named Bahika took a complete stance ( kevalakappa) against sectarianism in the Sangha community." ( A. ii. 239) this is a sure thing ( dalhatthata). In passages such as 'the one who has attained the absolute ( kevali), [83] living outside life, called a superman' (superman) (A. v. 16) this is a separate thing. (visamyoga) However, the meaning here refers to the unannounced characteristic.
Then comes the word kappa, which also has different meanings, such as the exercise of faith . Legality, time, description, severance, discontinuity, sharing, separation. [84] the vicinity, etc .. Because in paragraphs such as "That must be believed ( okappaniya) [this is a confirmation] of the Buddha Gautama because he is an Arhat, Right Samma . ' ( M. i. 249) the meaning here is a practice of faith (abhisaddahana). In passages such as 'O bhikkhus, I allow the bhikkhus to use the fruit (fruit) according to the five things allowed by the law.' (vin. ii. 109) [ 119 ] this is legal (vohara). In paragraphs like 'I often ( niccakâpp) dwelling in it ( m. i. 249) this is again time ( kala). In passages such as 'That is why Mr. Kappa ...' ( Sn. 1092) this is a description. (paññatti) [ meaning a proper name]. In the 'decorated, with short trimmed beard' ( kappati) '(Ja. Vi. 268) this is again a trimmed (chedana). In passages such as 'Allowable kappa length ( kappa) is allowed (kappiti)' (Vin. Ii, 294) this is an explanation ( vikappa). In sections such as' there is also time to rest for a moment. ( Kappa) (A. iv. 333) this is only a small part. (lesa). In passages such as 'making the whole ( kevalakappa) scene of the forest burning red' ( S. i. 66) this is just a neighborhood ( samantabhava). However, the meaning of the neighborhood is intentionally targeted here. Therefore, 'the entire Jeta forest' should be regarded as having the following meaning: 'the Jeta forest along with the surrounding area without any prior warning.'
75. Make ... red (obhasetva) : the light spread everywhere like the full moon night and like the sun; The meaning here is, 'Turn into a crimson flames. Fully lit. ”
76. Getting closer to the Buddha (yena bhagava ten'upasankami - literally: thanks to what the Buddha is, thanks to that one can get close to (Buddha). '): The tool here is used. [thanks to the words yena ... tena (thanks to that ... through that ')] again has the meaning of position way; therefore, the meaning should be understood here as 'Where (yattha) Buddha resides, then ( tattha) he approaches.' Here the meaning of cause can also be understood as follows: "For whatever reason ( yena karanesa) the devas and people also want to approach the Buddha, due to that reason ( ten'eva) karanena) did he come close to [Buddha] 'and for what reason did people come to Buddha? With the intention of finding out, it is clearly delineated in special gifts. It is like an old tree that is always full of fruit [which the birds can get close to at any time.] With the intention of making full use of the fruit of that tree. 'approaching' means 'getting close'.
77. and ( after getting close - upasankamitva): [85] this indicates the end of the approach phase; or the meaning here is' After having come so close, therefore, after having come to the vicinity the Buddha resides in is called "a closer place."
78. After having worshiped him (bhagavantam abhivadetva): after having worshiped him, greeted him. Pay homage to the Buddha.
79. On one side. (ekam antam): this is an adverb in the neutral form; The meaning here is' in a position, at a ridge. Otherwise, this word must be expressed in a modal manner, understood by position.
80. [ 117 ] He stood (atthasi): this negates sitting behavior and other postures; The meaning here is that he is choosing the standing posture he is standing. But in what way did he stand. I can understand that you are standing aside. '?
[He is standing] neither in the front nor in the back. Not too close but not too far. There is something more than that. neither stand above nor below. We can describe: not because of the wind: Who can correct this mistake. People called him, standing on one side only.
81. But why do you only stand and not sit? Just by wanting to be able to leave that place quickly. Because when the gods for any reason appear in the human world. They do it as if a person with pure habits reappears in the toilet. In fact, the natural human world has made them disgusting even hundreds of miles away due to the stench. And they don't feel refreshed in it. That is why the devas refrained from sitting down so that they could get out of there as quickly as possible. As if he had done what he had to do. And likewise the gods do not suffer from the potential fatigue in walking or standing positions. etc ... to drive away the people sitting there; that's why this is why he does not sit; and he did not sit down because he wanted to pay homage to the great disciples because they were also standing around Buddha. Moreover, he did not sit down because he wanted to pay homage to the Buddha himself. Because when the devas want to sit down, immediately there will be a chair for them to appear and never lack of that. He was standing at one side without thinking about what position to do.
82. And standing like that (ekam antam thita kho sa devata - literally: standing on such a side, those gods) here means that gods are on one side for reasons that follow this way.
83. The Buddhas say to the Buddha by the following shelves (Bhagavantam gathaya ajjhabhasi): the meaning here is that he speaks to the Buddha with the words:
Divine beings and countless people
are searching for the good
signs that hope to bring the
O God! teach good signs.
are searching for the good
signs that hope to bring the
O God! teach good signs.
[Source]
84. (3) To this point, as given in the following roadmap 'so we will give a diverse commentary on the word' so 'and a few other words. To give meaning, before we talk about the origin of that sutta '(§3) and this is an opportunity to recount the origin of that sutta. Therefore, after we first talk about the origin of the questions about good omen, we will comment [ 118 ] on the meaning of the above shelves.
85. Where do good signs come from? It seems that a large number of Indians often gather here and there at the city gates and in the city halls and are paid gold coins to hear the stories of the people of the churches. Different sects, for example, Rape of Sita and others often recount, each story usually ends in four months. In the sutta process of the auspicious signs often begins as follows: 'What is goodness? What are considered good signs? ' What is heard in those good signs? What does that good sign mean? Who of us can know what auspicious is? Then someone who claimed to have recognized the omen and said, "I understand that sign", what I saw was a sign of goodness in this world. Because the visible morph is well known as the best omen I have realized, for example, here someone. Wake up very early in the morning, see a talking bird [86] either a young bilva tree or a pregnant woman or a child adorned with extravagant clothes or an alms-filled alms bowl or a fresh alum fish or a horse or a horse with horses a horse drawn cart or a bull or a cow or a brown cow. Or he even sees the scenery as a good omen. This is called auspicious signs. ” Some people accept one person's argument and others don't. Those people don't argue with them. Then another person claimed to have heard a good sign saying, Ladies and gentlemen, the eye sees both the pure and the unclean, including the good and the bad, the pleasant. as well as unpleasant things. If what is seen is auspicious, it is most likely all are omens. That's why what is heard is also auspicious. [119 ] On the contrary, what is heard is a good omen. Because the sound is also said to be the best omen heard. For example: someone here, waking up very early, heard a name "Vaddha" or Vaddhamana 'or Punna' or Phussa 'or Sumana or Siri' or Sirivaddha '[closed up] [87] either fake that person hears words like 'meeting with a beautiful star' or 'a good time' or 'today is a good day' or 'a good omen' or pretending to hear something That is considered a good omen. This is what is called auspicious hearing. ' There are some who also accept this person's claim and some that don't. Those who do not accept immediately argue with them. then another said that what felt was a good sign saying, Ladies and gentlemen, the ear hears the good and the bad, hears the pleasant and the unpleasant. If what is heard is regarded as auspicious. Then all is considered auspicious only. That's why what we feel is also good. Because the taste, the taste and the touch are considered to be good things are felt. Example: There are some here: waking up very early in the morning, smelling a tangy aroma like lotus scent. Or chewing toothpicks or touching soil or green crops. Or run into a pile of fresh manure or a turtle or rust a basket of sesame or fruit or fake him plastering with clay or fake him wearing nice clothes or wearing a turban, or if he smells a few The taste tasted some flavors, touched some things that were considered auspicious. People call this a good omen to experience. ” There are some who accept that is a good omen. And others do not. At this point, one who considers what is seen as auspicious cannot agree with the person who considers that hearing is an awareness of goodness. or if nobody agrees on both ways to recognize auspicious sign. So, if anyone accepts the claim of a giver that sees what is good, then leaves saying "only what is seen by the eye is good omen." while those who accept the claim of the giver that only hears are considered to be auspicious. And whoever perceives what is perceived to be auspicious also leaves and says in the same way "only that which is heard is auspicious." Or only what feels is good omen. ” (Nd. 2 ad Sn. 789)
86. So the mention of auspicious events has become a topical phenomenon taking place all over India. And everywhere in India we see men gathering in clans. [ 120] to study good omen: So "what is good omen?" The deity who watches over people hears the story and also studies the omen. Then the celestial gods are human friends, when they hear that story from their friends, they also study the omen. Then there are the gods in the sky who are human friends .... and the gods in the four heavenly realms and so on and so on. ... Then there are the gods of the celestial sphere (Akanniṭṭha) who are friends of the gods of the Thien Hien (Sudassi) in the realms of Brahma. When they heard that people talked about good omen, the Akanittha gods gathered to study good signs. Just like that the study of auspicious spread throughout ten thousand sa world she [88] and after spreading so widely, people continued to define the omen of goodness as 'good omen!' omen must be like that! ' Twelve years have passed and still have not given a unified definition. Except for the holy disciples [of the Buddha] the whole human being and the devas and Brahma are divided into three camps: those who support what is seen, the ones who support what is heard. and finally, those who support the good omen to feel. No group came to the final conclusion. 'Only this is a good omen' that fits true to this truth and what happens is that 'a good ominous disorder appears' has emerged in this world.
87. We now see five types of disturbances: perpetual disturbance, Zhuan Falun, Enlightenment disturbance, auspicious disturbances, and tranquil disturbances.
88. At this point, the gods of the senses with their shaved heads and messy hair and the troubled face, wiped their hands with tears, wore dyed shirts and skirts were extremely messy, paced everywhere. a human dwelling, and announced: "At the end of the hundred thousand years will appear an eternity. This earth will be destroyed. Even the oceans will dry up all the water. This great earth and Mount Sineru, the mountain lord on this earth, will be destroyed [ 121 ] and completely destroyed. The destruction of this world will spread to the Brahma realm. Let's practice from the mind, compassion, joyfulness, and disposition. Ladies and gentlemen, take care of your mother, take care of your father, respect the elders of your tribe, be alert and stand your duty! " This is the millennium disturbance will take place.
89. The gods of the celestial realm also travel everywhere to places that are frequented by many people, and announce, "At the end of the hundred years of the turning of the Emperor, [89] will appear in this world." this is the sign of the upheaval of Zhuan Falun
90. The gods of the five pure residence [90] also dressed neatly, wearing a gold ring, head turban and face showing happiness and happiness. They travel back and forth through the areas where many people gather and announce, "At the end of the millennium the Enlightenment will appear in this world." This is a disturbance about the Omniscient.
91. So do the Buddhas of the Pure Land, reading the minds of both gods and humans. They hurried back and forth where the crowds of people gathered and announced the following: “Only twelve more years an Omniscient One will appear and explain the good signs. This is a disturbance about the Good Signs.
92. The Buddhas of the retreat also rushed to places where many people gathered and announced: 'There are seven more years before a monk appears, he comes to see Buddha and asks him how to practice tranquility (please read Sn. 698 pp.) 'this is called a great uproar.
93. Of the five types of disturbance, auspicious upheaval in this world caused people and gods to split into three factions with supporters of what is seen, considering it an omen and what remains. again. Then, after recalling the speculation among the gods and humans without finding a good definition, the twelve years finally ended, the gods currently residing in the Three Realms meet. Together and gathered, they consulted each other as follows: "Gentlemen, like the owner of the apartment is a friend living together in the apartment. village chief [ 122] are you also residing in that village and the king is a friend living with everyone in the country. In this regard, King Sakka, the king of the gods is the same. ' So they came to Sakka and after paying homage to Sakka, the heavenly god of the gods, who had a radiant face with appropriate clothes and symbols, surrounded an entourage of countless beautiful female gods. pretty. He sat on the red marble throne just below the Paricchattaka tree, and they stood to one side and asked him, 'Sir, do you know that a good omen is emerging. Some people think that what is seen is auspicious, some say it is audible, and others think that it is a sensation. Neither we nor any others can come to a conclusion on which is right. How good it would be if you could make the final judgment. ' Coming here, even though the heavenly gods of the gods are born with superior knowledge, he still asks, “Where did this rumor of goodness come from? They replied: Sir we hear that comes from the gods of the four heavenly realms. ' Then the four heavenly kings answered, 'they heard from the space gods.' And the gods of space argue: 'Sir from earth gods and earth gods say' from the human world. ' The guardian deities also say, "Good omen come from the human world". Then the heavenly monarchs of the gods asked, 'Where is the omniscient being residing? They respond 'in the human realm, sir. 'Has anyone asked this Omniscient yet?' - No one has asked, sir '- then, Your Majesty, have you forgotten the fire, light a fire to enlighten those who seek the Omniscient. The Buddha is that auspicious master and think what will we come to ask him? Okay, monsieur, let's come and ask the Buddha; then surely we will get a satisfactory answer. ' Then he asked a son of a deva: "Have you asked the Buddha about that?" then surely we will get a satisfactory answer. ' Then he asked a son of a deva: "Have you asked the Buddha about that?" then surely we will get a satisfactory answer. ' Then he asked a son of a deva: "Have you asked the Buddha about that?"
94. [ 123 ] Because of that, the angelic gold makeup carefully matched the opportunity, becoming dazzling like a lightning bolt surrounded by a group of gods. He went to a large temple in the forest of Jeta and, after paying homage to the Buddha, he stood aside, and then he asked a question about the good omen, and he uttered it with a quote like: Prince of Heaven and Man so many ... ”
[Paragraph Shelf No. 1]
[In Bahu devotee manusca ca mangalani acintayum
ākankaman sotthānam: Brūhi mangalam uttasam.]
ākankaman sotthānam: Brūhi mangalam uttasam.]
Many heavenly beings and people
bothered to think of the good omen
they longed for and waited for
the safe and happy life
he explained to us the
ultimate omen in life.
bothered to think of the good omen
they longed for and waited for
the safe and happy life
he explained to us the
ultimate omen in life.
[(a) Commentary on good signs ]
95. Now here we begin to comment on the meaning of words and the meaning of the quotations.
There are countless stories. (Bah ū ) is a number that indicates how and how uncertain: so the meaning here is: hundreds, thousands of people. They are playing (dibbanti), so they may be devas; [91] the meaning here is: they toy with the five sensual elements. [92] Or do they shine with their own aura. Moreover, for the deva word deva, there are three meanings as follows: by convention, according to reincarnation, and purely cultivable. Kings, queens and princes were called "customary gods (custom) , [93] the gods in the four heavenly realms or the gods in the higher realms are called "gods due to rebirth" and the Arahants are called gods due to practice. ; ' (Vbh . 422). Among these, the gods who are reborn are alluded to here. [ Human (manussa - humanity). They are the descendants of manu (manuno apacc ā ), thus they are humanity; although the elders did say 'They are people ( manussa) because of their outstanding intellectual property. ( mana-ussanatta) ' [94] people are divided into four categories: because they belong to four great continents that are the Indian continent (Jambudipa) in the south, the southern part of the continent, the mainland of Aparagoyana (in the west), western westernized continents. , mainland Uttarakuru [in the North], the northern part of the continent, and the mainland of Pubbavideha [in the East], winning over the gods. Here we refer to the people of mainland India (Jambudipa).
96. Beings fall into happiness by these means ( mam galanti imehi satta) so this is called the omen ( mangala) [95] meaning here they achieve success and profit. Thinking about: acintayum- cintessum (a form of verb-language in the third person singular plural).
97. Thanks to that, they wish, will bring them (ākankhamānā): [ is what they constant desire, desire. Wait. Safety (sotthānam) This is a safe life ( sotthibhāva); The meaning here is: [Hope to be guaranteed to exist ( atthita). Here and now, as in tomorrow's life, all such thoughts are considered to be trustworthy ( sobhananam). Commendable and full of goodness. '
98. Please tell: please teach, declare and disclose, [ 124 ] please comment. About that good sign. (mangalam.): the reason for success. The reason for prosperity The reason for reaching the supreme victory (uttamam) : has a special, noble quality, bringing happiness and benefit to all beings in this world.
Here's how to annotate every word on this shelf.
[(b) commentary on the meaning of verse ]
99. Now the meaning of the verse is briefly explained as follows:
Beyond the desire to hear about the ultimate good omen. The devas belong to the thousands of sa sa world worlds who have come together in this world and each one has created for himself a subtle ego that even ten, twenty, thirty, forty, fifty , sixty, seventy, even eighty years old can stand together in an area no bigger than the head of a hair and so they stand around the sanctuary prepared for the Buddha, shining radiantly be more and more radiant than all the gods, maya and celestial beings; That's why when he saw this spectacle and with his mind he realized that even the thoughts in the heart of all beings in all of India could not come to a conclusion on this occasion so that he could come from one of them even though there are thousands of devas as well as human beings. So many gods and beings think of the good omen, so they hope, wish and wait for the ultimate good omen to bring them a safe life - everyone longs for them. safety -: Then please tell us the supreme goodness , I ask with the consent of the devas and for wanting to help sentient beings, O merciful Buddha, tell us due to his mercy, what does the ultimate goodness mean to us all to bring happiness and peace to sentient beings.
100. When Buddha heard the words of the angel, he uttered the following verse 'Don't befriend the stupid ...'
[Paragraph Shelf 2]
[Asevan ca balan, panḍitanañ ca sevana
Pūya ca pūjaneyyān: etam mangal uttasam]
Pūya ca pūjaneyyān: etam mangal uttasam]
Not close to the fool
But close to the
Rise of the worthy ceremony,
The ultimate good omen
But close to the
Rise of the worthy ceremony,
The ultimate good omen
[(a) Explain the meaning of words ]
101. On this point, not close, committed (asevanā) ie not often frequented, not showing respect. With the fool (bālānam): even if they are healthy, they breathe the shelf ( balanti ananti), [96] so they are stupid people ( bāla) ; The implication here is that they live only on breaths, instead of intellectual life. (please read Sn. 182 ). With such dull people.
102. Being close to the intellectuals (panḍitānam), they progress on their way ( pandanti) [97] so they are wise people ( pandita); The implication here is: they walk with the knowledgeable gait, the beneficial gait right here and now and in the afterlife. [ 125 ] Close to such wise people. Communicate with (sevana) : ability to walk, respect them, make friends with them, make friends with them.
103. prostration (pūjā): respect the cult, respect, respect homage. Respected people (pūjaneyyānam): those who are worthy to pay homage.
104. This is the ultimate good omen (etam mangalam uttanam) : he said 'this is an ultimate good omen' generalizing all that he just mentioned, namely, not moving, communicating with fools, and interact with the wise, honor those who are honorable; The meaning here is: 'It is because you have asked, "What is the ultimate good omen?" Observe those things first, this is the ultimate good omen. ' This is how to annotate this verse.
[(b) Commentary on the meaning of verse ]
105. The meaning of the verse should be construed as follows:
The Buddha uttered this verse after hearing the words of death. At this point, there are four ways of speaking: [98] speaking and asking, just talking without asking, speaking with a series of meanings, and speaking without a series of meanings.
106. On this point, in passages such as' Oh Buddha with abundant knowledge, how can a disciple act well? I asked '(Sn.378) and in passages such as: "Sir, how can you overcome this confession, sir?" ( S. i. 1). He said that such a question is the 'way of saying to ask something' ( pucchitakatthā). In sections such as "What others see as happiness, the saints see it as suffering." (Sn. 762) there is someone who, before that, did not ask and inspire his own tendency, which is 'an unspoken way of asking' (apucchita-kathā). Due to the words of the Buddha. 'Bhikkhu khưu, I taught the Dharma has its origin' ( A. I 276; Kv. 561) The whole teachings of the omniscient are ways of telling a series of meanings. ' (sānusandhi-katthā). In Dharma there is no 'way of saying without a series of meanings.' ( ananusandhi-katthā).
Therefore, it comes from the four ways mentioned above: 'this is a way to ask questions' because this was said by the Buddha when the angel asked him. And in the case of a way of speaking to ask a question, because when a talented person is clever he asks the way and skillfully realizes that something is not the way. It is first to ask the aisle, and then say what to avoid, the person will say what he should follow. [saying] 'There is a fork in the road there, left and then turn right is coming.' (S. iii. 108), therefore, with regard to what should and should not be exchanged with, what should be exchanged may be: after having said what is not to be communicated with. [ 126 ] And the Buddha is like a man who knows his way well, as he said: 'Man is well versed in the walk'; Tissa, this is a way to refer to Tathagata, the Arahant and righteous awareness. ' ( S. iii. 108) Because he is very proficient in this world, very proficient in the afterlife, proficient in both samsara, proficient in non-samsara, proficient in the whole Maou realm, proficient places that are not in the realm of Maou '(please read M. i. 227) Therefore, first of all talking about what should not be exchanged with him, 'Don't be close to the foolish person, should only be close to the wise people', because he started with, should not go back to the foolish, like the path should be removed and followed by exchanges with the wise, should respect respect, like the way to pursue.
107. [If anyone asks], 'But why did Buddha first mention not communicating with the stupid and communicating with the wise when he talks about good omen? - We can affirm the following: "Precisely because of interaction with the fool, both the gods and humans lead to the view of goodness and affirm that goodness must be what we see and so on." (§90), and that is not a good omen. That is why the Buddha first mentioned not to communicate with the fool but to communicate with the wise. Thus he condemns associating with those who are not good friends. They do unwholesome things in this life and the next, and ask to associate with good friends, to ensure goodness in this life and the afterlife.
108. In this regard, the ignorant is any sentient being pursuing unwholesome ethical actions that begin with killing and they are able to recognize in three ways, as stated in the Sutta, "O O bhikkhus, ignorant people have three characteristics' ( A. i. 102) Moreover, there are six disobedient teachers who started with Purana Kassapa (please read D. sutta 2) and then Devadatta [and his disciples' group] specifically, Kokalia, Katamoraka-Tissa. Khandadeviyaputta and Samuddadatta ( Vin. Ii. 196, etc.) and there are also Ci ñcamānavikā (Ja. Iv. 187), etc., and in the course of time has the younger brother of Dighavida, and [ 127 ] some others, such beings, should be treated as fools. They are like the smoldering embers: with their ignorant behavior they destroy themselves and those who obey them and that's why Dighavida's brother had to lie on his stomach when he fell into hell, have to reap his evil deeds during the four Buddha ancestors with a body length of about 60 miles. and that's why five hundred tribes also followed his view, had to be reborn as his disciple and had to reap his unwholesome deeds in the Great Hell. And [The Buddha had to say, 'O bhikkhus, just as the fire began to burn down the stable, the clay and hay debris were burned down, even the rooms above with the plaster walls, both inside and outside, are reinforced with beams and closed windows. Likewise, any fear that emerges, all aroused by a fool, not by a wise man. Any danger that arises ... any calamities that arise, all those things are caused by the fool, but absolutely not by the wise. While the foolish only brings fear, the wise will not do so. While the idiot brings disaster, the wise don't. ' ( wise people don't. ' ( wise people don't. ' (A. i. 101); M. iii ,. 61. Moreover, the foolish one is like a spoil and one who communicates with the fool is like a basket of leaves with fish in it. With wrapped fish, but the wise can only throw it out and look uncomfortable. And there are verses that:
When people interact with fools,
Like using kusa grass to pack spoiled fish.
Even the grass leaves become rotting:
'It is the result of interacting with the fool. (Ja. En . 236)
Like using kusa grass to pack spoiled fish.
Even the grass leaves become rotting:
'It is the result of interacting with the fool. (Ja. En . 236)
And upon receiving the grace given by the Heavenly King Sakka the gods are given. Akittipandita says:
Please don't let me see or hear the fool,
Don't reside with the fool either.
There should collaborate with fools
not exchange words with stupid people
then you have to do to fool them
, "O Kassapa let us know the reason
why your house to fancy so
never leave the eyes you?
he pointed the way, damaging
irresponsibility and admonition
just like misleading evaluation,
let alone say that the exact thing
is just a class of
ignorance of the law of fools who do not know;
Don't interact with fools is the ultimate. ' (Ja. Iv. 240)
Don't reside with the fool either.
There should collaborate with fools
not exchange words with stupid people
then you have to do to fool them
, "O Kassapa let us know the reason
why your house to fancy so
never leave the eyes you?
he pointed the way, damaging
irresponsibility and admonition
just like misleading evaluation,
let alone say that the exact thing
is just a class of
ignorance of the law of fools who do not know;
Don't interact with fools is the ultimate. ' (Ja. Iv. 240)
109. [ 128 ] When the Buddha taught not to communicate with fools is auspicious, so he condemned the exchange with the fool in any form, now he added: the interaction with the wise is auspicious, and he praised the interaction with the wise.
110. On this point, the wise are any sentient beings pursuing good karma, starting with abstaining from killing and being able to recognize them from all three angles, as the Buddha said. in the Sutta it is as follows: 'O bhikkhus, the wise one reveals in three characteristics' (A. i. 102). Moreover, the omniscient, the monotonic, eighty great disciples and some other disciples of the Buddha as Sunetta, Maha Govinda, Vidhura, Sarabhanga, Mahosadha, Sutasoma, King Nimi, royal from Ayoghara and Akittipandita, [99] who should be considered wise men. They have the ability to eliminate all fear, risk and all disaster for those who listen to them and see it as a defense in times of turmoil, like a lamp in the dark, like food and drink. in hunger and thirst etc ... because there are indeed countless and countless gods and humans. After communicating with the Buddha and having attained the passing away of illegal or, either firmly established in the celestial realm or firmly established in the realms of the celestial realms or reborn in the rest of the world This life [place of human life]. Eighty thousand clans have been reborn in heaven after putting their faith in Elder Sariputta and serving him with their essential needs [for the life of a bhikkhu]; and likewise all other famous great disciples like, Māha Kassapa . etc .. Some of Sunetta's disciples have also reappeared in the Brahma realm, others have been reborn in the lower realm accompanied by the deviant gods (Paranimmitavasavatti). use of authority in all sentient beings) .... Some of them accompany tribal homeowners who appear in the Great Hall (please read A. iv. 104) And this has been mentioned as follows: 'O bhikkhus, the fear of appearing is not caused by the wise people, the danger that arises is not due to them, nor the calamity that takes place nor the fault of the wise. ' (A. i. 101; M. iii. 61). Moreover, the wise are like the sweet scent of tagara flowers , and anyone who communicates with the wise should be like the leaf used to wrap flowers tagara so. And really, it is appropriate to know how to practice and agree with the wise. And on this point there are shelves that:
'[ 129 ] It now seems like someone tied to himself a fragrant tangara tangara The leaves are also fragrant with scent:
[100] it is the same with the wise (Ja. Vi. 236)
[100] it is the same with the wise (Ja. Vi. 236)
And when receiving the grace of Heavenly King Sakka the gods bestow. Akittipandita says:
O may I interact and listen to the wise. May I reside where the wise reside.
May I choose to do what the wise do. Even in verbal exchange with the wise.
- Tell me, Kassapa,
What is the reason you like so much.
And why did he not follow the wise?
What is the reason you like so much.
And why did he not follow the wise?
- They certainly lead us to good results.
Always admonishing a sense of responsibility.
They always choose the best judgment,
And if they have to open their mouths, they only say the right words.
They show their ease, the discipline is what they understand.
really interact with the good wise know how. (Ja. Iv. 241)
Always admonishing a sense of responsibility.
They always choose the best judgment,
And if they have to open their mouths, they only say the right words.
They show their ease, the discipline is what they understand.
really interact with the good wise know how. (Ja. Iv. 241)
111. When the Buddha taught that it was a good omen to interact with the wise, so he praised the interaction with the wise in every way. Now he added. The prostration of those who are worthy of prostration is also a good omen, and he praises the act of respecting those who, through not interacting with the fool, interact with the wise, and also approach the people pay homage.
112. On this point, the omniscient, the Blessed One, are revered people ( pujaneyya) - must be respected) because they are people who are free from all evil. And attain all the virtues. Followed by the Pratyekabuddha and his saints; because even revering them even a little, will lead to happiness and long-term benefits. The typical examples here are the case of Sumana, who cares about making wreaths, Mallika, etc. [101] on this point we only give a typical example.
One day, apparently in the morning, when the Buddha rectified him, he took alms bowls and put on his robes and left to go to the alms round of Rajagaha. The man who made Sumana wreaths was also on his way to meet the king of Magadha to offer flowers to him. The one who made the wreath realized that the Buddha was also on the road to beg for alms, immediately felt his faith and put all his faith in him when he saw the glory emanating from the Buddha, at that time he was on his way to the city gate. [ 130] when he saw him, he thought, 'the king can pay me hundreds or thousands of gold coins to buy these garlands, but these are only worldly happiness. On the other hand, paying homage to the Buddha is priceless. The result of this behavior is also not measurable and gives us long-term happiness and happiness. That is why I will pay homage to the Buddha with these garlands' and with the trust of the person who made the wreath took a handful of flowers and threw it at the walking Buddha. The flowers flew in the air and hovered over the Buddha's head in the form of a flower arrangement. Seeing such wonderful miracles he became more and more confident in his heart. And then he threw another handful of flowers and the flowers moved like last time and made an enlarged flower. In such a way he threw eight handfuls of flowers like that. The flowers also moved like previous times and assembled into a palanquin, [102] and the Buddha on that palanquin, a large crowd gathered to witness the shelf and the Buddha point a bright smile. Elder Ananda thought in his mind, "Buddha never smiled without any cause or condition." and then the elder approached the Buddha and asked what the cause was. Buddha said, 'Hey Ananda, through the power of this prostration. The one who wished to do wreaths, after transmitting a hundred thousand lifetimes between gods and humans, he eventually became an enlightenment called Sumanissara 'and after he ended his words. The following paragraphs are for the purposes of memorizing this method:
Oh how good that behavior,
After performing without regret;
To reap what people deserve
Become happy and gloating in your heart. (sumana) '
(Dh. 68)
After performing without regret;
To reap what people deserve
Become happy and gloating in your heart. (sumana) '
(Dh. 68)
When the Buddha ended the verse, up to eighty-four thousand people reached enlightenment.
That is why we should understand that such small respect, even small, will bring lasting happiness and benefits. And if such prostration is to be done only with material possessions, what is needed to say about the practice of prostration? Therefore, when a gentile person made a prostration to the Buddha by taking refuge in the Buddha, he accepted what he learned and held up to the law of the eight precepts (Upasatha) [103]. and through the special qualities they begin with the pure four qualities, who can appraise their prostration? Because it is said, "Honor the Buddha with the highest sincerity," as he said, "O bhikkhus, any bhikkhunis or bhikkhunis, or near men and women, live comply with the Dharma and do it appropriately. Acting in the right way, through this ceremony of reverence and [ 131 ] respect for the Buddha and respect for him with the highest sincerity '( D. ii. 138) and to bring happiness and benefit by paying homage to the Pratyeka and the disciples of omniscient beings should be understood in the same way. Moreover, in the case of a male servant, one should also understand that the elders in the family must also be respected by the children. Children must also honor their parents, and wives must honor their husbands and wives. Because in their case, this ceremony is a good omen. Because their virtuous actions are called homage and because this is the reason for their longevity and many other things. On this point, it is said: "Those who love their mother, love their father, love the monks, love the gods" [104] and pay homage to the elders of the gens, and carry out effectively the dharma, as being effective for them will help them live longer and have a brighter appearance ( please read D. iii. 74)
113. (4) Now that we have been affirmed in the roadmap 'the definition of auspicious as we proceed, we finally see why this is so' (§3) what should be mentioned is that as follows. In fact, there are three auspicious things mentioned in this verse, namely, not to communicate with the fool, to communicate with the wise, and to honor the honorable person. At this point, the failure to interact with the ignorant should be understood as a good omen because that is the cause that brings happiness and benefit to us both on this earth and the next life by assuring people from fear, that is the condition brought about by the interaction with the fool. Then the exchanges with the wise and the homage for those who are worthy of respect should also be understood as good signs, because they are the cause of passing away (nibbana) and leading to leisurely scenes. [105] In the manner confirmed in the explanation of the great character that results from that work. But the following is what we will define in each case of auspiciousness and explain what is auspicious without regard to the exegetical roadmap.
The commentary on the meaning of this verse 'not to interact with the fool' ends here.
[The third verse]
[Paṭirūpadesavāso ca pubbe ca katapuññatā
Attasammāpanidhi ca: etam mangalam uttamam]
Attasammāpanidhi ca: etam mangalam uttamam]
At the appropriate abode
Merit before has
true direction of interest
is the ultimate auspicious
Merit before has
true direction of interest
is the ultimate auspicious
- 114. Now even though people have asked the Buddha for a simple request, 'Please tell me, about the ultimate good omen'. Again, like a generous philanthropist, [ 132 ], even though he asserts there are three good omens mentioned in a single verse. He began to talk about many other omen in the verses starting with "residing in appropriate places" (staying in the right place of residence) he did this because of the desire that the devas listen to the Buddha more. So again. Because there are many other good omen and the Buddha himself wishes to perform in many different beings the many omen best suited to them wherever they exist.
[(a). Explain the meaning of words ]
115. “At this point, in the third verse beginning with the word Suitable (paṭirūpa) means advantage, the residence (desa) : such as villages, districts, cities, countries; and in essence, any place where sentient beings reside. Residence (vāso) is living in it.
116. In the past (pubbe) : before, in previous lives. Already ... perform merit works (katapuññatā): have accumulated good deeds.
117. atta) what consciousness is called self, or the whole self [106] . Right direction ... leading (sammāpanidhi): the right direction ( panidahana), for yourself .; The impulse, [107] location, abode is referring to here.
The rest has been explained. This is a word annotation.
[(b) Explanation in meaning. ]
118. The interpretation of meaning should be construed as follows:
The so-called residence of the appropriate place of residence (paṭirūpadesavāso) is the residence of the four assemblies [108] which is the basis for performing merit, starting with the giving. present. (please read e.g. D. iii 218), and the place of the Buddha's Dharma with nine elements (see e.g. M. I 133) is most evident; residing there is called good omen because that is the condition for sentient beings to perform merit. A typical example here is the story of fishermen introduced into Celon Island ( Sīhaladīpa) and so on.
119. Another method: a place ( desa) where the Buddha attained enlightenment is also called 'the appropriate Residence' and in the same way the location of Zhuan Falun is rolling, and another place is right at the base of the Soai Ganda tree is the place where the Miracle of Parallelism [109] takes place, which is shown right in the middle of the Sangha at about twelve miles, breaking the theories of all the pagan sects, the locations of the Buddhas. The heavenly heavens or any place where the Buddha resided such as S vvatthi, Rājagaha, etc. residing there is called auspicious because that is the condition for all beings to attain the six immeasurable dhammas. ( please read D. iii. 250)
120. Another method: “To the east: there is a town called Kajangala. [110] On a more distant side there is a town called Mah āsālā; a little further away are more remote countries; closer to the midpoint. To the southeast: there is a river called the Salalavati; A little further away there are more remote countries; towards the middle is the midpoint. To the south: [ 133 ] there is a town called Setakannika; far more than a little with the remote country. On the closer side is the midpoint. To the west: a village of the Chu god class called T hūna; a little further away are neighboring countries, closer to the center of the point. To the north: there is a ledge called Usīraddhaja, far away a little bit more remote countries; closer is the center of the point. ' (Vin. I. 197). This central land ( majjimadesa) is up to three hundred miles long and more than two hundred and fifty miles wide and has more than nine hundred square miles. This is considered as an 'appropriate abode.' Here the rulers are competing and ruling all over the four continents and more than two thousand small islands emerge and here after having completed all the pàrami [111] During an A period increase. And one hundred thousand lifetimes of great disciples like, S ā r ī putta, Moggall ā na and others have appeared here. And also now, when the three perfections have been completed, about two a period of increase and one hundred thousand enlightened enlightened buddhas appear. And also here after the completion of Paramita at about four, eight and sixteen A period increase and hundreds of thousands of lifetimes appear omniscient. At this point, following the advice of a rotating kingdom. And establish yourself in the five moral precepts and on the way to heaven. Following the advice of the Enlightened Buddha, according to the advice of the Omniscient One or the advice of one of his disciples, they have become a paradise destination and attain the passing of nibbana. That is why the people who live there are called auspicious because this is the condition for these kinds of victories.
121. The fact that there is a past life accumulating good deeds depends on the homage to the omniscient omniscience, enlightenment, and those who have been extinct or called merit performed in the previous life ( pubbe katapuññatā). . That is also a good omen. Why so? Because after witnessing to the Buddha the omniscient omniscient omniscience or eye sight. Or after listening to a verse of four verses under the presence of Buddha or one of his disciples. He can finally reach the Arahantship. And when a sentient being has done so in order to make goodness stand out among sentient beings ( see eg M. I 47) and thanks to the same base of good things that arise in that being, with such meditation being able to attain prime form kill the stain. As in the case of the King Māha Kappina and his regent queen (please read Vis. Ch. Xii. §82 / p. 393; AA, ad. A. i. 25) That is why it is said that merit works to be in a previous life is also a good omen.
122. [ 134 ] The righteousness of the mind (attasammāpanidhi) is affirmed as follows: “In this case, someone without moral conduct is determined to perform the moral precepts. It is the self-esteem that establishes where dignity prevails. That is the stinginess that establishes the dark place from the heart. This is called righteousness in the mind. ' (please read A. iv. 364). That is also a good omen. Why so? Because this is the cause to gain many benefits here and now. Because eliminating the dangerous risks.
123. Therefore in this verse there are also three auspicious signs affirmed with the residence of the appropriate place of residence. The exercise of merit in a past life. And righteousness is directed at the mind and how they become positive signs affirmed in each case.
The commentary on the meaning of this verse, namely in the proper place of abode 'ends here.
[The fourth verse]
[Bāhusaccañ ca sippañ ca vinaya ca susikkhito
Subhāsitā ca yā vācā: etam mangalam uttanam]
Subhāsitā ca yā vācā: etam mangalam uttanam]
Study a lot, a good job
Skillful learning training,
Say good words say
Is the ultimate good sign
Skillful learning training,
Say good words say
Is the ultimate good sign
[(a) Explain the meaning of words ]
124. Now concerning 'profound knowledge': here profound knowledge (bahusaccam.) [Means that the current state has heard a lot of learning ( bahussutabhava). A good job (sippam.) Is any manual or manual skill.
125 .... Training practice (vinayo): training body, speech and mind. Study skills (susikkhito) : practice appropriately.
126. Skillful speech (subhasita) : speak appropriately. Any (ya) : is a specified pronoun uncertainty. words ( vaca): words uttered, declared, declared.
The other has been confirmed beforehand. This is how to interpret words.
[(b) How to interpret meanings ]
127. The interpretation of meaning should be construed as follows: Abundant knowledge. (learning a lot) (bahusaccam) is explained as: 'Recalling the teachings of the master (Buddha) in a way that begins:' recalling what was heard (learning) and reinforcing what was heard ( ( M. i. 216) and here anyone who listens (learns) many things - the Sutta. (sutta), the Song of Sung ( geyya) The discourse (veyyakarana) ... '( please read more ( A. ii. 23). That is also called omen. For that reason, to eliminate unwholesome things and attain good deeds, they are also the cause for gradual realization of the absolute (goal) meaning. And the Buddha himself also said about this, 'O bhikkhus, a holy disciple and profound disciple who will renounce unwholesome and practice goodness. He eliminates what is to blame and keeps what is commendable. He keeps himself clean. ' ( A. iv. 110) and he added, 'He cultivates dharma memories. When cultivating the dharma with the meaning of remembrance, he entered those dhammas, with a desire for those ideas, enthusiasm arose. Where anyone with enthusiasm emerges, he will actively want. By desire, he will make accurate judgments; and when there has been accurate judgment he will hold back, when he has exercised restraint he discovers absolute truth. [ 135 ] He contemplates the base with insight brought about by the intellect. ' ( M. ii. 173) Moreover, any 'breadth of knowledge' related to family life should be considered auspicious, since it leads to conduct and benefits in both two realms (present and future)
128. Related to career proficiency ( sippam). Having a career in family life, and a career when ordained as a Buddha. In this regard, the career in the family life includes things such as the job of silver, jewelery, these jobs are not unwholesome in terms of morality, because they do not hurt other beings, This career is also a good omen because it leads to happiness on this earth. The career in the Buddhist monastic life includes serving the necessary needs for monks: sa. etc. This job is presented in detail [112]. here and there by starting as follows 'Here, bhikkhus, a monk capable of any small or large work to help his friends in a virtuous life' (please read D . iii 267). These professions are also considered auspicious because it brings happiness and happiness in this life as well as in the afterlife to yourself as well as to others.
129. Regarding training practice (vinayo). First of all holding the precepts in family life. It is abstaining from committing ten unwholesome acts. When it is well cultivated ( susikkhito) there is not any wrongdoing by smuggling or and by discerning the special virtues that exist in virtue. That cultivation is also a good sign because it brings happiness and happiness in both this life and the next. There is also cultivation at the monastic life. There are no seven wrongs, [113] This is a clever way of training, as stated above, that cultivating in the monastic life is also a virtue of the four pure precepts (Vis. Ch. i. §42 / p. 15) when it is cultivated carefully so that we can establish and attain to ourselves the Arahantship. We should understand that practice as a good omen because that is the cause of both worldly and supreme happiness.
130. Any words are well said. (subhāsitā yā vācā) should be understood that words do not include imperfections or lies. [rude words, malevolent words and bullshit words] according to the Buddha's words, 'O bhikkhus, when words have four clever elements of speech' (Sn. p. 78) or false simply not bullshit words that are cleverly said according to what the Buddha said:
'Now the wise only say: first, the words are clever. Second, just talk about the Truth, not say anything else. Third, just say cute words, don't say vulgar things. Fourth, speak only the true words, not the wrong things.
[ 136 ] The above should also be understood as a good omen because it helps bring about happiness and benefits both in this life and the next. Now the cleverness of saying [usually] includes the 'practice of' the precepts' however because this is mentioned separately in this passage] so the cultivation of the precepts is not included here. However, why are there such troubles? What we should understand here is that 'good words' are words used in giving solutions to others. For that reason, like the appropriate place of residence, 'is called a good omen because it is a condition for sentient beings to attain happiness and benefit both in this life and in the next life and also attain passing away. (nirvana) and this is what the Buddha used to say:
Buddha's words used to express.
Oh secure to witness the President passed away.
Then leads to the end of suffering
All things, this must be safe. ( Sn. 454)
Oh secure to witness the President passed away.
Then leads to the end of suffering
All things, this must be safe. ( Sn. 454)
131. Therefore, in this verse, there are four good signs that mention much learning, skillful occupation, and pure practice and words. Therefore, the above questions are called good signs and have been clarified with each specific example.
The caption of the verse, 'learning more' here is the end.
[Paragraph verse 5th]
[Mātāpitu-upatthānam puttadārassa sangaho
Anākulā ca kammantā: etam mangalam uttamam]
Anākulā ca kammantā: etam mangalam uttamam]
Nurturing mother and father Raising wife and child
Working without trouble
Is the ultimate good sign.
[(a) Glossary of words]
132. Now it is time to 'cultivate father and mother', here mātāpitu = mātā ca pitā ca (replacing the two short syllables into a compound word ). Filial piety (upaṭṭhahana- a variant grammar. )
133. [ Allowance for wife and children: puttadārassa = puttānañ ca dārānañ ca (replacing the two short syllables into a compound word ). Support (sangaho) is a supportive act ( sangahana- a variant grammar).
134. Not bringing trouble (anākulā): anākulā = na kulā ( another negative way) the fields of work (job) ( kammantā) are simply jobs. (kamma-behavior).
What was left was confirmed above. Here's how to annotate words.
[(b) Meaning comment ]
135. Explanation of meaning should be construed as follows:
The mother (mātā) is a relative and so is the father ( pitā). Uptake (upaṭṭhānam) is to provide the necessary support by providing parents with four essential necessities for life as well as washing their feet, oil, wiping themselves and bathing their parents. At this point, the mother and the father are of great help to the children. Wishing to be happy for them and sympathize with them. That's why when they see children playing outside running into their house full of dust, their parents show their love by cleaning their dirt, stroking their hair for hundreds of years (please read Ai 62) And then because they play the earthly educator and provider and trainer, they play the role of a Brahma and are considered on par with past prophets, [ 137] filial piety provides mothers and fathers who bring praise in this life and benefit heaven after death. That's why this is called auspiciousness and the Buddha himself said this as follows:
Our parents can be called
Brahma and the monk
They deserve sacrifice in their children.
Because of sympathy for his descendant.
Therefore the wise homage
And respect shelves parents [of aid]
With regardless of any dining needs
with clothing and bedding to lie.
They take care of the bath and the parents.
Again washing hands and feet for parents.
it was that filial act towards the
Father and the mother thus
Tri praised them right here.
And when they die, they become heavenly happiness. (Iti. 110)
Brahma and the monk
They deserve sacrifice in their children.
Because of sympathy for his descendant.
Therefore the wise homage
And respect shelves parents [of aid]
With regardless of any dining needs
with clothing and bedding to lie.
They take care of the bath and the parents.
Again washing hands and feet for parents.
it was that filial act towards the
Father and the mother thus
Tri praised them right here.
And when they die, they become heavenly happiness. (Iti. 110)
Another method: Filial piety consists of five categories, namely, nurturing, performing tasks, maintaining tribal traditions, and so on, and these should be understood as a good omen because they are The cause of the five kinds of happiness right here is now and this time begins with protection from evil. And this is what the Buddha said: 'Son of master, father and mother, like the east, the son can nourish them in the following five ways:' I have received from the parents nutritious, I will support my parents, I will perform the duties for them on their behalf. I will uphold their tribal traditions, I will preserve the inheritance they leave and in addition I will make constant sacrifices for my parents when they have passed away and completed their lives on earth. this. ' According to the eastward direction, when a son cares for a mother and a father in the above five ways, the father and the mother become sympathetic to their son in the same way: they protect the son from evil and violence. son to do good deed, help son learn a career. They help the son interact with an appropriate wife and when the time is right they return the family property to the son. ' (D. iii. 189). Moreover, someone who nourishes their parents by raising faith in the Triple Gem [ 138 ] [creating trust in the Buddha, in the Dharma and in the Sangha -] by helping them to practice the moral precepts, or advancing on the path of renunciation, they are the best who have nourished their parents. Now the care of a child for his parents will be helped by them and that is a good sign because it is the basis for so many benefits both in this life and in the future.
136. [Helping] wife and child (puttadārassa): here both son ( putto) and daughter ( dhītā) born by parents are called "children" ( putta); 'wife' is any one of 20 types of wife. Puttadāram = puttā ca dārā (replacing two short syllables into a compound word). For wife and children like that. Support (sangaho) is the act of giving in kind, cherished love, etc .; and that should be understood as a good omen because it is the cause of happiness and benefits right here and now including practical work, etc. and the Buddha himself spoke of what as follows, 'wives and children can also understand to the west' ( D. iii.189) and the 'wife and children' mentioned herein are also summarized in the word 'maids' in the following passages:' son of the householder, wife, to the west also gets help returns by the husband in five ways: cherished love, not contemptuous, no betrayal, renouncing authority, and by giving gifts and jewelry. When a wife, following a westward direction, is supported by the husband in those five ways, sympathize with her husband, in the same way, the wife will be serious in her work. practically for the person I demanded, she did not betray her husband, she carefully preserved what she had earned and she proved to be adept and hard at her job. ( D. iii. 190)
137. There is still another method: help means a acts of subsidy with almsgiving, verbal cuteness, and good deeds. Those are legitimate things; for example, giving money to spend on the precepts (Upasatha), allowing to attend festivals during festivals. ensure the good omen of the day and give advice and training on the purpose of living here and now and in the future. [ 139 ] It should also be understood as a good omen because it is the cause of happiness in the future life because it is in harmony with the Dharma and because it is the cause to worship the devas. , according to Sakka and the gods said:
'The homeowners exercise merit.
those who have great virtue
are those who have lawfully assisted their wives:
O Mātali, I absolutely respect them. (S. i. 234)
those who have great virtue
are those who have lawfully assisted their wives:
O Mātali, I absolutely respect them. (S. i. 234)
138. The areas of employment (kammanta) mentioned are not bringing conflict (anākulā) are areas of work like agriculture (plow). Cattle raising, trade, etc. due to their [promotion], such as punctuality, grooming behavior. Hard-working personality, utterly courageous (like getting up early) and being free from bad deeds, free from any unwholesome things like, delay, lack of serious behavior, stagnation , belated behavior, these behaviors are called omen. Because in doing so, either due to our own cleverness or that of our wives or children or our serfs or servants, those characteristics are the causes of wealth in this world right now. here and at the moment. And the Buddha mentioned this as follows.
He who is serious in his conduct, and responsible. They get up early to stay up late, will increase their wealth. (Sn. 187)
And those who have a habit of sleeping during the day,
And those who usually wake at night.
And often drunk and drunk
Are not appropriate to run his family.
They say: too cold, too hot and too late!
And the opportunities will pass
The apprentices will avoid labor.
But those who focus only on the little things,
When it is cold or hot, they all do their work
They never fail to find happiness.
(D.iii 185, Gthag 231-2)
And those who usually wake at night.
And often drunk and drunk
Are not appropriate to run his family.
They say: too cold, too hot and too late!
And the opportunities will pass
The apprentices will avoid labor.
But those who focus only on the little things,
When it is cold or hot, they all do their work
They never fail to find happiness.
(D.iii 185, Gthag 231-2)
And longer
That's why when we save our wealth.
Competition, competition like honey bee road.
Their assets are increasingly accumulating
Just like an ant colony gradually built larger. (D. iii. 188)
Competition, competition like honey bee road.
Their assets are increasingly accumulating
Just like an ant colony gradually built larger. (D. iii. 188)
vv ..
139. [ 140 ] Therefore, in this verse, there are four good signs mentioned. With caring for the mother and the father, supporting the wife and children, and in the areas of employment that do not cause much trouble. But there are five good signs if we mention wives and children separately. And there are only three auspicious signs if only the parents are mentioned generally. Why do we call these auspicious signs affirmed above by each specific example.
The commentary on the meaning of this verse 'concerning nourishment for Mother and father' ends here
[The sixth verse]
[Dānañ ca dhammacariyā ca nātakānañ ca sangaho
Anavajjāni kammāni: etam mangalam uttamam]
Anavajjāni kammāni: etam mangalam uttamam]
Almsgiving, righteous dharma
Taking care of people
Doing career without mistakes
Is the ultimate good omen
Taking care of people
Doing career without mistakes
Is the ultimate good omen
[The glossary of words ]
140. We now comment on 'almsgiving': by these acts they make almsgiving. ( dīyate), so this is a giving ( dāna); This means that what we get is transferred to others. Practicing according to the Dhamma or conduct does not deviate from the Dharma direction. It is right practice (dhammacariyā)
141. We know these people ( ñāyanto); thus they are our relatives ( ñātakā).
142. There is no such thing as anavijja that cannot be considered an exception ( na avijja); There is no blame, no criticism. Is the meaning wants to say here.
The remainder is construed as asserted above. This is the annotation of words.
[(b) Explanation of meaning ]
143. Interpretation of meaning should be construed as follows:
Almsgiving (dānā) is a word referring to intentional, preceded by contentment, including giving comes from loving kindness to one of the ten objects giving alms begins with almsgiving food. ( A. iv. 239) or assume this is a characteristic not greedy in connection with that intentional; because of eliminating greed, this object transferred alms to others. That is why people talk about it as follows: 'Thanks to this we give, so this is giving' (§140). Almsgiving is regarded as a good omen because this is the cause for the attainment of exceptional results both in this world here and now and in the future. Including the character of love for many people and so forth ... and here we can recall the passages related to this as follows: 'Siha, a benefactor, loved by so many people, and many people love you too. ' ( A. iii. 39).
144. Another method: giving is of two types, namely, giving of material possessions and giving of Dharma (please read A. i. 91). To this point, the giving of material goods we mentioned above; but giving is the teaching. Just to bring happiness to beings. About the Dharma, which was proclaimed by the Buddha and that brings the immeasurable joy of ending suffering in this life and the next. [ 141 ] Regarding the two types of alms, the way this alms best. According to the Buddha said:
Dhamma giving is beyond all other giving.
The taste of Dharma surpasses all other flavors.
The joy brought by the Dharma surpasses all other joys.
The end of craving overcomes all suffering. '
(Dh. I 354)
The taste of Dharma surpasses all other flavors.
The joy brought by the Dharma surpasses all other joys.
The end of craving overcomes all suffering. '
(Dh. I 354)
At this point, we only need to assert how the giving of material goods can be a good omen. But giving of the Dharma is also called auspiciousness. Because this is the foundation for such special gifts. As the experience of meaning (goal) 'is thus the Buddha said the following:' Bhikkhus, bhikkhus, it is worthy of a bhikkhu giving the teachings to every being for the person who has heard (learn) and overcome it. So he experienced the meaning and experienced the dhammas in that dharma ' (A. iii. 21) [114] etc.
145. Practicing according to the Dharma (dhammacariya) is the virtue included in the ten virtuous deeds, according to the Buddha's saying: 'Dear owners, there are three types of friendly conduct according to the Dharma , and good quality. ( M. I 287) etc ... to act in accordance with the Dharma should be understood as a good omen because that is the cause of rebirth in heaven; about this, the Buddha himself said: 'Dear masters, it is precisely because of the doctrine of the Dharma. Thanks to sentient beings having good virtue at this time of their death, they have appeared in such a peaceful place and in heaven. ( M. i. 285).
146. Relatives (nātakā) are those who have kin relations to seven generations on the opposite side of the mother and the father. Support (sangaho) is provided to them according to the means we have, with food, clothing, maize, potatoes, etc. when people are strongly affected by loss of property or death. sickness is also called auspicious sign because it is the cause for the passing away here and at this time includes praise. etc. and for what appears in the future life including being free of life, etc.
147. Non-perverting behaviors (anākulā ca kammantā) are those that include the effectiveness of uposatha factors, social services, gardening, and afforestation. , make a bridge. etc ... because these behaviors are called good omen because they cause many types of happiness and benefits.
[142] Here the Sutta as the following sutta is recalled: 'Most likely, O Visākhā, there are a number of women or men, who, after having longevity ( upavasitvā) n, confer gender with the eight precepts . After his death, he was associated with the gods in the four heavenly realms. ( A. i. 213)
148. That's why this verse refers to the four good signs that are affirmed in common with almsgiving. Practicing the Dharma correctly, supporting your brothers, relatives, and other impeccable behaviors. They are affirmed as auspicious signs as we have clarified in each of the examples mentioned above.
The commentary on the meaning of the verse 'on giving' ends here.
[Paragraph verse 7th]
[Ārati virati pāpā majjapānā ca samyamo
appamādo ca dhammesu: etam mangalam uttamam]
appamādo ca dhammesu: etam mangalam uttamam]
Put an end to giving up evil.
Overcoming
Trong Phap passion , not distraction
Being the ultimate good omen.
Overcoming
Trong Phap passion , not distraction
Being the ultimate good omen.
[(a) glossary of word meaning ]
149. Now it has to do with 'backing down, restraint, restraint'; [115] the faltering , shrinking, ( ārati) is the action of shrinking (āramana). Abstinence (virati) is also an act of abstinence; or fake; beings restraint by that behavior. So this is the abstinence (cù). Abandoning evil (pāpā), abstaining from unwholesome things.
150. Makes you become a delusion (majja) in the sense of creating addictive things, passionate about alcohol. Drinks make us become obtuse ( literally: first of drink makes us become dull (addictive): majjapanam = majjassa paanam ((instead of t hế two short of a compound word ) abstinence drinks cause Addiction (samyamo) : is the act of ending. ( samyamana).
151. Diligence (appamādo): is not lazy behavior ( appamajjana) Trong France (dhammesu) : where what is good.
The other has been confirmed as above. This is how to annotate words.
[(b) Explanation of meaning ]
152. The explanation of meaning should be construed as follows:
Retraction ( ārati) is just an unhappy heart ( anabhirati) where a person realizes the danger in morally unwholesome things. By abstinence (virati) his actions restrain karmic (viramana) and karmic speech where the two disciplines act. This abstinence behavior has three characteristics, namely, restraint is considered a habit, [116] restraint is referred to as longevity (effectively) and ultimately restraint is seen as the end. At this point, any abstinence in the way a member of a tribe is concerned with the birth itself, or with respect to a good son or race compared to a traditional thing that is forbidden from from..] it is of no benefit to me if I commit the crime of killing, commit the crime of taking others. ' etc. ... we call customary abstinence. ' When happening as maintenance life (which affects) learning, we call it abstinence over maintenance life. ' The next thing that happens is that a good male son doesn't kill himself, and the other. it is equivalent to the Taoist religion being 'abstinence in a cutting-off way' followed by what happens in a holy disciple is the five things of fear and danger (please read A, iii 204-6) led the disciple to collapse. The moral evil ( pāpa) is the negativity of karma called 'four unwholesome things' and it is explained in detail as follows:' The son of the householder, killing is negativity karma [ and so forth] taking others, fornication, and lying. ( D. iii. 181), and summarized into a passage:
' [143] Killing and taking things not for you, lying, running after other people's wives no one praises that behavior .
Getting rid of that kind of evil and all this renunciation and abstinence is called auspicious because it is the cause that attains many different kinds including the elimination of fear and the risk here and now. and again in the next life, etc .. and texts that should be mentioned here like this: 'O son of the landlord, when a noble disciple abstinence not killing ...' ( a . iii. 205)
153. From the making, do not use intoxicants. (majjapānā ca samyamo): this refers to the abstinence (drinking) of wine, brandy, and intoxicants. Described in chapter (Ch. Ii. §15). Controlling drunkenness is called auspicious because those who use those intoxicants do not know the meaning and teachings; he often mistreated his mother and his father and the omniscient omniscient beings and the Tathagata disciples as well. Here and at this time the person is reprimanded, in rebirth and into misery in the future life. But when people abstain from using that intoxicating substance, they will be able to get rid of those bad habits and gain victory in special gifts, as opposed to those bad habits. That's why we should understand why that is called auspicious sign.
154. Diligence ( appamādo) where good ideas ( dhammesu) should be understood as a habit that is never lacking in attentive to good ideas. In the main sense is the opposite of idleness. Confirmed as follows: “When there is carelessness, lack of attention, slackening, hesitation. [117] lack of enthusiasm, lack of interest, lack of consideration, lack of care, lack of practice, lack of assertiveness, lack of cohesion, laziness ..... ( Vbh, 350). Diligence is called auspicious because it is the cause to attain various kinds of good deeds and because this is the cause that helps attain immortality. [ 144 ] and the guru's message should be reminded here in passages like 'When a bhikkhu attends diligence with enthusiasm and self-restraint ... himself' ( M. I 350) and the path to immortality is such virtue.
155. So in this verse there are three good signs affirmed with abstinence from evil, abstaining from the use of dull and diligent drinks in the dharma. How they are regarded as auspicious signs are clarified in each case study.
The commentary on the verse meaning 'shrinking, and abstinence' ends here.
[Paragraph Shelf 8]
[Gāravo ca nivāto ca santuṭṭhāa ca kataññutā
Kālena dhammasavanam: etam mangalam uttamam]
Kālena dhammasavanam: etam mangalam uttamam]
Respect and humble
Know enough and grateful
Timely, listening to the Dharma
Is the ultimate good omen
Know enough and grateful
Timely, listening to the Dharma
Is the ultimate good omen
[(a) Glossary of words ]
156. Now concerning 'Then the Ceremony': the homage (Gāravo) is respect (garubhāva). The humble attitude (nivāto) is to humble yourself (nīcavattana).
157. Satisfaction (santuṭṭhī) is contentment (santosa). The state of knowing what has been done ( katassa jānanatā) is gratitude ( kataññutā).
158. When the time is right (kālena): when the time is right. When the time comes. Listening to the Dharma: Dhammasavanam = dhammassa savanam (replacing two short syllables into a compound word ).
The remainder was confirmed above. This is how to annotate words.
[(b) How to interpret meanings ]
159. The interpretation of meanings should be understood as follows:
Ceremony ( Gāravo) is to pay homage (garubhāva). Pay homage (garukarana), respect (g ā ravat ā ). Living in harmony with the omniscient omniscient, the omniscient, the disciples of the omniscient. masters, teachers, mothers, fathers, brothers and sisters, etc. they are appropriate ways of giving yourself respect and in that respect are called auspicious for that. is the cause that leads to our destiny of happiness, etc. according to the Buddha said. ' He who respects others is honored, whoever respects others is respected again. Anyone who respects others is respected as well. If he accepts such acts and takes them to effect them, he will be reborn on the day of the passing away of the body after death, in the world of happy rebirth, in undying heaven. If on the day of passing away the body happens after death ... instead of reappearing ... in heaven, happiness, he must be reborn in a human realm, at that time be reborn in the noblest tribe. In any place that sweet person reborn. (M. iii. 205) and in accordance with the Buddha's words: 'O bhikkhus, there are seven ideas which appear to prevent people from rot: what are those seven things? That is the Feast of the Guru ... '(please read A. iv. 27-31) etc.
160. Modesty (nivāto) is self- humility . Modest in style, those who have that attitude will get rid of their arrogance, get rid of their arrogance, and become like a mop, like a bull whose horns are cut off, just like a serpent snake has been pulled out and he becomes gentle, gentle and easy to talk to. That is the 'humble style.' [ 145 ] this is called auspicious because it is the cause of attaining special qualities of fame, etc. and the Buddha said:
Those who appear humble and unobtrusive
will gain good reputation. (Ja. En . 286)
will gain good reputation. (Ja. En . 286)
161. Knowing enough (santuṭṭhī) is to be satisfied with (four) essential conditions no matter what. These four essential conditions include 12 different types. There are three categories related to robotic medicine), namely, being content with what you have. Satisfied with the strength we have and content with what is right for ourselves; likewise in the case of alms-giving [shelter, and medicine].
162. This is a commentary on how to divide those essential needs. Here a bhikkhu receives his clothes and whether it is good or not, the bhikkhu will only use that, not wishing to receive another vajra and that bhikkhu will not use it any clothes other than if that bhikkhu receives something else: this is the attitude that knows enough about what has been 'related to the clothes. On the other hand, the bhikkhu can be affected by his health if the bhikkhu is busy wearing that heavy robes and that clothing makes him tired, and he still knows enough about that clothes and is ready exchange for another bhikkhu in order to obtain a lighter outfit if the other bhikkhu is willing to do so (that is, not prevented by the Sangha's rules) and to use only that outfit: This is the "attitude of knowing enough according to your strength" in case of clothes. Another bhikkhu may be able to enjoy higher necessities, and if he has a very expensive outfit as if it were a fine cloth robes, then think 'This is only suitable for the Presbyterians, who have been pursuing a life of escape for a long time. ' Or fake only suitable for the knowledgeable. The Bhikkhu khưu instant donation to them on his part, then choose what to discard where the pile of old clothes or choose any other kind of clothes. Choose clothes that are patched and wear them well enough: this is the attitude of contentment for what is appropriate for yourself with regards to clothes. Also here a bhikkhu receives the alms-giving and whether the food is shabby or high-class, This bhikkhu only uses the food he has received and does not wish for anything else, he does not use any other food even if he receives it. This is his attitude of knowing enough about what he has received 'regarding the food given to him. On the other hand, he could be affected (sickly) by using that shabby food, so much so that if the use of that food could lead to serious illness or some disability and then he would be pleased to exchange for another bhikkhu who lives with him in the Sangha and receives butter, honey, or milk, etc. from him and to be able to perform his duties. yourself with sa sa dharma. This is 'an attitude of knowing well enough for your strength' [ He did not use any other food even if he received it. This is his attitude of knowing enough about what he has received 'regarding the food given to him. On the other hand, he could be affected (sickly) by using that shabby food, so much so that if the use of that food could lead to serious illness or some disability and then he would be pleased to exchange for another bhikkhu who lives with him in the Sangha and receives butter, honey, or milk, etc. from him and to be able to perform his duties. yourself with sa sa dharma. This is 'an attitude of knowing well enough for your strength' [ He did not use any other food even if he received it. This is his attitude of knowing enough about what he has received 'regarding the food given to him. On the other hand, he could be affected (sickly) by using that shabby food, so much so that if the use of that food could lead to serious illness or some disability and then he would be pleased to exchange for another bhikkhu who lives with him in the Sangha and receives butter, honey, or milk, etc. from him and to be able to perform his duties. yourself with sa sa dharma. This is 'an attitude of knowing well enough for your strength' [ he could be affected (sickness) by using that shabby food, so much so that if the use of that food could lead to serious illness or some disability then he would be very funny. If you exchange for another bhikkhu who lives with you in the Sangha group and receives butter, honey, or milk, etc. from this person, and to be able to carry out your duties with the dharma subjects. This is 'an attitude of knowing well enough for your strength' [ he could be affected (sickness) by using that shabby food, so much so that if the use of that food could lead to serious illness or some disability then he would be very funny. If you exchange for another bhikkhu who lives with you in the Sangha group and receives butter, honey, or milk, etc. from this person, and to be able to carry out your duties with the dharma subjects. This is 'an attitude of knowing well enough for your strength' [146] in the case of almsgiving. Another bhikkhu can receive more advanced alms food and [speculate that] 'of this almsgiving is only suitable for elders who have been following the life of virtuous conduct for a long time. and other friends in religious life. but can't receive alms food higher than my own. ' and so this bhikkhu gave his share to them, and then went begging for alms and food for himself. He used those mixed alms food with satisfaction: this is the attitude of knowing enough of what is right for him 'in the case of almsgiving. Again here when the Bhikkhu khưu receive accommodation and satisfied with only accommodation is reserved for themselves. And if he gets a better spot, he won't use it: this is the attitude of knowing enough about what you receive 'in the case of accommodation. On the other hand, he could be affected [ill] if he lived in a shabby place he could be greatly annoyed due to the harsh nature etc. and then he was very pleased to exchange that place for a which members of the Sangha community and come to live in a cooler, cooler place than the other bhikkhu has received so that he can easily fulfill the duties of a monk: this is an attitude of knowing enough with your own strength. ' relating to the place of residence. Another monk, most likely, does not accept better accommodation. Even if it was offered to him and thought: A good place can make us easy and lazy; or fall into a state of drowsiness, and hypnosis can take place for anyone who lives there. And then the sensual desires can arise again after having been conquered by sleep there. '; he will abandon that residence and live anywhere. As if outdoors, under a tree, in a leaf hut. It is very well known to live like this: this is the attitude of knowing enough with what is right for you, 'which is related to the place of residence. Again, in the case of a bhikkhu having ordinary breast, or golden breast as medicine, he could use that: he only used it without wishing to receive buffalo, honey, molasses, etc., which are acquired by others and do not use such things even if you receive them: this is an attitude of sufficient knowledge related to what you receive 'in the case of This is an essential need for healing medicine. On the other hand, you can get molasses, when you need oil again, and then he was still content to give to another bhikkhu worthwhile to live with in the Sangha community. And after having prepared a healing drug made from oil [received] in his hand, he was ready to cure other monks. In order for him to carry out the task of meditating on a monk's teaching: this is an attitude of knowing sufficiently with his own strength 'regarding the essential need for healing medicine. There are other monks. [ This is an attitude of knowing that is appropriate to one's own strength 'regarding the essential needs of pharmaceutical medicines. There are other monks. [ This is an attitude of knowing that is appropriate to one's own strength 'regarding the essential needs of pharmaceutical medicines. There are other monks. [147 ] when he received the cow urine mixed with breast leaves [118] again placed in his alms bowl, and 'four candies' [119] into another alms bowl. then people ask 'Sir, please receive whatever you want' and then if any of these two things can cure you, thinking that Buddha himself praised cow urine mixed with leaves breasts and so on ... and the Buddha said: 'those who choose to become a monk in a Buddhist life depend only on cow urine mixed with breast leaves: try and use that for the rest of your life. of you. ' ( Vin. i. 58) the bhikkhu will refuse to receive a medicine made with four 'delightful candies' and use a medicine made of cow urine mixed with breast leaves. And he feels extremely knowledgeable: this is the attitude of knowing enough for what is right for him ”in the case of the essential need for medicines.
163. Now the whole attitude of knowing enough to be separated is called 'knowing enough' and one should understand this as a good omen, because that attitude will be the prime cause of the elimination of evil deeds. as if the desire was outrageous, the desire is too great for the greed and the morality of the morality of that desire (evil desires). ( please read MA. ii. 138), because this is the cause of being reborn in a leisurely state, which is the cause of the 'Four directions' and the Buddha himself said this:
'There is no resistance in the four directions of life. He knows enough with anything for him. (Sn. 42) etc ...
164. Grateful (kataññutā) is the state of understanding ( jānantā), n halt recalls many times about the help given. Whether it is more or less, it is done by anyone. Moreover, "gratitude" can also be understood as a remembrance of acts of merit, which has greatly helped sentient beings because these actions help them to be free from suffering. hell, etc., so 'gratitude' can be understood as remembering the help of such acts, which is also called auspiciousness. Because it is the cause for the attainment of many types of titles that begin with the characteristic of praise due to the truths. And the Buddha said: 'O bhikkhus, there are two rarely seen people in this world, who are those two people? Those who are grateful and those who repay. ' A. i. 87).
165. Listen to the Dharma at the right time . [in doing so] on those occasions so that they can be removed and some others may say 'listen to the Dharma in time.' that is, listen to the dharma continuously for five days. According to the Buddha '[ 148 ]' But during the five days we sat together to discuss the Dharma '( M. i. 207); Vin. i. 352). Moreover, 'Listening to the Dharma at the right time at the right time' can also be understood as listening to the Dharma at the time we approach good friends so that we can listen to the Dharma, eliminating our own doubts. we. According to the Buddha's words, 'Sometimes we approach them and ask questions and ask questions to our friends.' ( D. iii. 285) etc .. Listening to that Dharma at the right time should be understood as a good omen because this is the cause that helps us gain many titles starting with the elimination of the dharmas. four benefits. and eradicate contraband or, as the Buddha said, 'O bhikkhus, on the occasion of the saints who listen to the dharma, listen attentively, attentively and wholeheartedly respond to that occasion in their hearts No more problems with the dharma problem. ' ( S. v. 95) and this too, 'O bhikkhus, when those teachings have entered the ears ... are thoroughly understood, one can expect four great benefits.' ( A. ii. 185) and this too, 'O bhikkhus, there are four dharmas, once carefully gathered, while they are happening, they are finally brought to our end. All contraband or .. What are those four things? It is the dharma that is heard in time ... '( A. ii. 140) etc ...
166. Therefore, there are five good signs in this verse concerning the Feast of the Ceremony, an attitude of humility, an attitude of knowing enough, gratitude and a timely listening to the Dharma. Why are these five considered good omen that we have explained and clarified in each specific case?
The commentary on the meaning of this verse 'pay homage' ends here.
[Paragraph verse 9th]
[Khanti ca sovacassatā samanānañ ca dassanam
Kālena dhammasākacchā: etam mangalam uttamam]
Kālena dhammasākacchā: etam mangalam uttamam]
Patience, kind words , Presentation
of Sa-subjects
In time, discourse of discourse
Is the ultimate good omen
of Sa-subjects
In time, discourse of discourse
Is the ultimate good omen
[(a) glossary of words ]
167. Now concerning 'patience': patience or patience (Khanti) is a act of patience ( khamana). Modest when corrected (error) (sovacassatā): [120] because the correction of [someone] is such an easy way to say (accept, thus telling as if his words are easily accepted). ( suvaco); the behavior of someone who has an easy-to-accept character ( suvacassa kammam) is also easily mentioned. ( sovacassabhavo) has an easily spoken feature (sovacassata = that is modesty when corrected) error')
168. Are the novices (samana) because they have calm the smuggled or ( kilesanam samitatta). Seeing (dassanam) : stare intently. Talk about the dharma: dhammasakaccha = dhammassa sakaccha (replacing two short syllables into a compound word )
What was left was confirmed above. This is a glossary of words.
[(b) Explanation of meaning ]
169. Explanation of meaning should be construed as follows:
[ 149 ] Patience (khanti) is patient understanding in the sense of suffering. [121] If any bhikkhu attains this characteristic, when people abused him with ten types of abusive abuse [122] or threatened him with torture, etc. he acted as if he had not heard, as well as seeing nothing and he appeared as calm as Khantivadi (the patient master), as the Buddha said:
'Once upon a time, there was a monk
who was an exemplary patience;
he showed patience even when
the Kasi king ordered the killing of him. ' (Ja. Iii. 43)
who was an exemplary patience;
he showed patience even when
the Kasi king ordered the killing of him. ' (Ja. Iii. 43)
Or, pretending to show respect with respect, makes pain no worse, like. Mr. Punna, according to the Buddha's words, 'Sir, if the people of San ā garanta insulted or intimidated me, I would think:' These people of San ā paranta are truly commendable, truly commendable. more, because they haven't punched me in the face yet. ' ( M. iii. 268) etc .. those who are patient will be praised by the Prophets. As the prophet Sarabhanga said:
He who kills anger and sorrow will never be sad again.
Both prophets must praise the removal of scorn.
Be patient [with words] that speak in a vulgar manner;
The person who will calmly say: Patience is the ultimate.
(Ja. V. 141)
Both prophets must praise the removal of scorn.
Be patient [with words] that speak in a vulgar manner;
The person who will calmly say: Patience is the ultimate.
(Ja. V. 141)
And he was also praised by the gods, as it is said:
'It is when we are endowed with extraordinary strength
It is time to show generosity to the weak
They argue: patience proves the ultimate.
If we are weak, we must always be patient. (S. v. 222) [123]
It is time to show generosity to the weak
They argue: patience proves the ultimate.
If we are weak, we must always be patient. (S. v. 222) [123]
Then they all praised him also, according to what the king preferred, the kings of the gods spoke as follows:
'Those who escape anger will endure
humiliation and even torture.
with perseverance we increase strength
and strength we declare war.
Truly I respect him: the gods. "
(Sn. 623; Dh. 399).
humiliation and even torture.
with perseverance we increase strength
and strength we declare war.
Truly I respect him: the gods. "
(Sn. 623; Dh. 399).
[ 150 ] We should now understand that patience is a good omen because that is the cause of attaining the special virtues that are mentioned right here in this world and in the afterlife.
170. Modesty when reprimanded (sovacassata) is a state of 'good' emanation ( vacanakaranata) because the corrected person exclaims reasonably [in order to correct others] due to that person show such attitude without showing tolerance and silence or thinking of good or bad things .... We call that attitude a good omen because it is the cause of attaining other people's advice, and receiving to be instructed in the blessed life. And also the cause that helps us eliminate bad habits and practice the moral precepts.
171. the opinion of the Samsānaña ( samanānañ ca dassanam) is the main audience, to meet, to help, to remember and listen to the ordained monks, calm to the negativity. They have practiced the precepts, mind and wisdom [124] and they have also refrained and attained absolute peace. All these actions we call 'meeting' with the most elementary Dharma. 95 We should understand that home is a good omen. Why so? Because those things are of great benefit to us and the Buddha himself also mentioned this issue: '
O bhikkhus. It can be said that it is very beneficial to meet those bhikkhus' ( Iti. 107) etc ... as a result, as soon as a tribal desires to bring happiness to others has come to the list. meet the bhikkhus at their doorstep and serve them according to your ability, with what is appropriate for you to give, if that person has anything he can take advantage of. to give to them; if there is nothing to give, he just needs to pay homage to them by making prostrations, [125] if even that cannot be done, he can raise his hands into the sky; if even that cannot be done, he just needs to look at that bhikkhu with trusting trust and the corner of his eyes of love. Then, due to the merit stemming from the 'audience', one can experience many years without suffering any sad illness [126] touched ... his eyes will light up with five colors like the crystal glass windows moving within the palace built of precious jade and he will enjoy all kinds of dark victories in hundreds of rows thousands of millennia between gods and humans. And it is not particularly surprising: a man with a profound knowledge should seek and perform acts of merit including proper 'audience' of the Monastics and realizing the 'audience'. Monks really reap so many things to win, because even the 'animals' need only minimal faith, as the Buddha said: their acts of merit are So many things to win are as follows:
[ 151 ] 'owl eyes round, long beans
on delicious vedisaka tree there-
Oh happy owl I enjoy
watching Buddha get up in time!
The mind believes in the Buddha
and the selected monks.
A hundred thousand lifetimes
Not falling into poverty and impoverishment.
Who is reborn from heaven.
Willing merit leads the way;
On four earthly realms will call the One who
rejoice in unrivaled knowledge. '
on delicious vedisaka tree there-
Oh happy owl I enjoy
watching Buddha get up in time!
The mind believes in the Buddha
and the selected monks.
A hundred thousand lifetimes
Not falling into poverty and impoverishment.
Who is reborn from heaven.
Willing merit leads the way;
On four earthly realms will call the One who
rejoice in unrivaled knowledge. '
172. And then the Dharma talk at the right time (kālena dhammasākacchā): at the moment of dusk and twilight [127] until dawn, there were two bhikkhus with knowledge of the Sutta, discussing each other about the Dharma. In France, there are also two Precepts, or two experts of the Abhidharma or two commentators, the Sutta texts or sometimes they discuss with each other to dispel any easily perceived, distractions or doubts surrounded all sides: This is the 'timely Dharma discussion.' This work is a good omen because it is the cause of creating special gifts, especially the special titles [128] in the Sutta, etc.
173. Thus in this verse we see four positive signs which are affirmed with regard to patience, modesty when correcting errors, seeing the monastics and discussing Dharma at a convenient time. How the above points are considered auspicious has been clarified above in each specific case.
The commentary on the meaning of 'patience' ends here.
[Paragraph Shelf 10]
[Tapo ca brahmacariyañ ca ariyasaccāña '”dassanam
Nibbānācchikiriyā ca: etam mangalam uttamam]
Nibbānācchikiriyā ca: etam mangalam uttamam]
Austerities and virtues
Seeing the holy truth.
Enlightened enlightenment, "Nirvana."
Is the ultimate good omen
Seeing the holy truth.
Enlightened enlightenment, "Nirvana."
Is the ultimate good omen
[(a) Commentary on the meaning of words.]
174. Concerning 'zeal': burning ( tapati) morally evil deeds. It is 'austerity' (tapo). The virtue (tapati) or the virtuous life, or the virtue of the celestial sphere. ( brahmānam cariyam - (replacing the short two sounds into another compound word ), the point here is that life is the best.
175. Witnessing the Holy Empire is called the Noble One. (ariyasaccāna'dassanam = ariyasaccānam dassamam. (replace the two short syllables into a compound word ), but that is not elegant.
176. Only the forest ( Nikkhantam VANNto) is left, so this is the passing away ( nibbana); [129] h him because aware ( sacchikarana) is how aware, how to express it. ( cacchikiriya). Clearly aware of the passing away: nibbānasacchikiriyā = nibbāssa sacchikiriyā (replacing two short syllables into a compound word )
The other has been clearly stated above. This is how to annotate words.
[ (b) How to interpret meanings ]
177. The interpretation of meanings should be construed as follows:
Enthusiasm (tapo) or restraint (please read in Vis. Ch. I §42 / p. 15 pp) because it burns down ( tapati) greed, favor, etc. [ 152 ] or that is diligent, because it burns down all idle; people with enthusiasm, we call them enthusiasts ( ātāpī). This is a good omen because it is the cause of eliminating evil, etc. and thanks to the attainment of Jhana meditation, etc.
178. The blissful life (brahmacariyam.) Is the sign of abstinence from sexual intercourse. For the sake of the dharma disciple, (in other words, it is concentration) for the Dharma and for the right path. ( M. i. 179) It is abstinence from sexual intercourse. (methunavirati) we call it (virtue). under the guidance of the Blessed One? '( M. I 147) That is the teaching of Sa-keeper ( samanadhamma). In passages such as, ' O Maou, I will not reach my nirvana until my conduct becomes thriving, spreading and spreading to many others. ' ( D. ii. 106) That is the Dharma ( sāsana). In passages such as 'O bhikkhus, this Noble Eightfold Path is virtuous, that is, right understanding ...' ( please read S. v. 8 and especially 26) This is the right path (magga) . All of this is appropriate here, except for the last one mentioned here because it is generally included in seeing the saints called Chanh. ' This should be interpreted as a base as a good omen because that is the cause of the higher passing away. [attained by the four holy paths and four fruited fruits, where you enter and save the rest].
179. Seeing the Noble Truth called ariyasaccāna'dassanam is the special legal label for the right path. Thus we attain the four Noble Truths as mentioned in the Chapter of the Son of the Faithful. (Ch. Iv. §§22-3) this is a good omen because it is the cause of transcending samsaric suffering.
180. Realization of passing away ( nibbanasacchikiriyā) : here is the holy fruit A-la-Han has passed away to kill; because it is called 'passing away,' the overcoming of craving is called 'attachment' ( vāna) as the attachment brought by the five destinies [130] . Therefore, the attainment of [Considered to be the holy path] or the contemplation of the dharma [Considered to be holy fruit] one can actually call it 'Realization' (please read Vis. Ch. Xxii) however because the kind of realization mentioned above [as the Taoist] was established in the earlier period 'that is to see the base called the holy one' we do not want to mention here in this period. Therefore, [ 153 ] realization of the passing away, namely, the review of Saints in Saints should be interpreted as auspicious because that is the cause for the attainment of the present dwell. etc ..
181. That's why in this verse there are four auspicious signs affirmed in common with the 'zeal' of blessed life, the seeing of the dharmas, and the realization of cessation. How these four points are called auspicious signs has been clarified in each specific case mentioned above.
This commentary on the meaning of the verse 'enthusiasm' ends here. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.15/3/2020.
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