STATE LEGAL GLOSSARY (KHUDDAKAPATHA Atthakatha).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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[04]

Chapter VIII

The
Buddhist Museum (Nidhikhandasuttam)

1. Now we refer to the Sutta Museum right after the Sutra Outside the Wall, the sutta begins as follows: 'There is a man who concealed a treasure.'

So we will first affirm the reason
Why Sutra is ranked in this order
And clarify the reasons for arising
And then make commentary argument.

2. At this point, the reason why the Museum is lined up immediately after the Sutta Outside the Wall here should be understood as follows: Although this is not the sequence in which the Museum appears here, this Sutta is due to virtue Buddha proclaimed, right after he announced the next post outside the Sutta Wall. The Sutta is located right here to complement the Sutra Outside the Wall. Published by him to bring blessings to sentient beings. Or do we also understand that the Sutras are placed here to show the meaning of great success in those who have done merit after having shown the meaning of staying outside the walls due to failure? up merit. This is precisely why he placed the Sutta Museum right after the Sutta Outside the Wall.

3. The need to publish the Kinh Bao Museum emerges as follows. [1] It looks like a very wealthy landowner residing in S ā vatthi and have a lot of money and property. He lived the life of a servant in faith and hoped not to cling to riches and riches nor to stain stains. One day the owner of the family organized an alms giving for the monks, headed by the Buddha himself. Almsgiving takes place in the context that the king is in need of money. That's why the king sent a man to see this rich master who told him: go and find the rich farmer of this name and come here. and told him, "Master, the king summons you to see him immediately." The owner of the household [ 217  ] is busy serving the Buddha-led bhikkhus, the rich farmer's mind is gloating due to the special qualities brought about by faith. The farmer answered; 'please go home, I will go to the king as soon as I finish my almsgiving work. Because now I'm busy burying a treasure. ' And after the Buddha had eaten and he told him he was full, the Buddha uttered the following specific content. "There is a person who is hiding a treasure" as a blessing to show that the owner has achieved the superiority brought by merit, understood in the sense as a Museum. This is the emerging need; therefore, he first affirmed why this Sutta Museum is here and carefully discusses the reason why the Sutta Museum arises. I will now retell this Museum story. ' (§first)

[The first verse]

Nidhim nidheti puriso [gambhīre odakantike:
Atthe kicce samuppanne atthāya me bhavissati]

"A treasure keeper,
Deep down in the deep
Thought" if needing help
It's beneficial to us. "

At this point, the Museum is hidden ( nidhīyati),  so it is a hidden museum ( nidhi); The meaning here is to be well kept, protected, guarded. There are four types of work, namely: a Fixed Museum, moving museums, craftsmanship, and what follows. To this point, the "Fixed Museum" is any "ingot or bullion buried in the ground or in the roof of the house, on a field in the field or in any such fixed place. This is a museum buried in a permanent place. The 'mobile' museum consists of female serfs and male serfs, elephants, cattle, horses and donkeys, goats and sheep, poultry and poultry. Or any other kind of thing that can be moved around and that is not in a fixed place, we call it "mobile museum." Craftsmanship ”any kind of work, any kind of career, any science and technology, any kind of rich knowledge, (scholarly education) or whatever type of occupation is acquired through training and learning, depending on the ability of each person as if skillful; This is a type of museum called the "craft". Followers are the main merit including giving, including morality, including the practice of meditation, including listening to the dharma, and including preaching the dharma to sentient beings, or any kind of The merit gained is to bring us the desired results here and there as if this result is following us: this is the kind of museum that is considered a follower. But in this case we just want to mention the permanent museum. including the practice of meditating, including listening to the dharma, and including preaching to the sentient beings, or any kind of merit gained, gives us the desired results here. elsewhere as if this result were following us: this is the kind of museum that is considered a follower. But in this case we just want to mention the permanent museum. including the way of cultivating meditation, including listening to the dharma, and including preaching to the sentient beings, or any kind of merit gained, gives us the desired results here. elsewhere as if this result were following us: this is the kind of museum that is considered a follower. But in this case we just want to mention the permanent museum.

5. Hide (nidheti): save, set aside, guard closely. One person (puriso): that is, a man. Of course, a man, a woman or a eunuch could hide a museum, but here, Kinh gives it under the title of a man (doing this) but in a sense the Other people should be considered also able to combine here.   

6. Store deep in the bottom of the lake (gambhīre odakantike) : "deep" here means we have to dive (deep water); this is a 'deep lagoon', because it is near (antikabhava) where there is water ( udaka), because there is a deep place but there is no water, like an abyss hundreds of miles deep in the forest. And there are also lakes that are not deep. It was as if a puddle a few feet deep [was dug up] in the swamp and both of these properties were both as deep and deep as we dug a hole [ 218 ] somewhere in the forest until there was water came out. And this is what it means to be here 'deep in a puddle'.    

7. If there is a need for help emerging (atthe kicce samuppanne) : this need cannot be separated from help (atthā anapanetam) , so with help (attham); The meaning here is to bring help, bring happiness. Demand (kiccam - literally 'what to do' : kiccam = katabbam ( noun-verb) meaning here is that no matter what needed done (Karaniya Sutta - here is a list of self) . Emerged (sammuppannam) is also synonymous with rising (uppañña); the meaning here is what appears as a status quo of something that has been done (kattabba - also an automatic noun). need help emerging.             

8. That will appear to assist me (atthāya me bhavissati) : this proves the purpose of the Museum; because that person hid it for the benefit of the following 'if I need to do anything, it will help me. This museum will be able to provide my needs. '; because this should be interpreted as a benefit to the person who simply provides the need when the need arises. 

[verse 2]

9. While proving the target of the museum. In order to gain the benefit, he added the following:

Rājato and duruttassa corato pīlitassa and
Inassa and pamokkhāya dubbhikkhe āpadāsu and

If sentenced by the king
Or to pay off the debt
Or robbed
and charged with the ransom
When losing the crop accident
With the purpose like this
O in this world
Will come to treasure.

To demonstrate the intention to protect from harm.

10. We should understand the meaning by analyzing the following two propositions' which will appear there '( bhavissati  in verse 1) and' to be dismissed '( pamokkhāya)  as appropriate, confirmed as' I will be appropriately assisted 'and' to be relieved of ... debt '. This is the structure of this sentence. Not only does a person conceal the treasure [thinking] 'so I can get help in time,' but when he conceals the treasure he also [thinks] 'by hiding the treasure he [thinks] so that I will not only be dismissed by the king and king, ”but also escape enemies and harmed enemies in the same way. "Whether it could be a bandit" or "another lustful criminal" or "a tax evader." Sin [2] ; or fake the treasure will still be there to release me from the bandits harm if I was kidnapped bandits for ransom when they broke into the house to rob property or due to break into the house or threaten the lives of I said, 'Give us this money or gold and silver.' And once there are people I owe and they force me to pay that debt, and the treasure is still there, to free me from those debts when those creditors are compelling me to pay my debts. that debt. And then on occasions of crop failure. When the harvest is unsuccessful and hard to find food for daily use. And it is not easy for someone who is not rich to survive. and (the museum will emerge) to assist me in hunger; [ 219  ] and then when a disaster resulting from a fire, flood or heir is not welcome. And the museum will be there to assist me in such calamities ( āpadāsu)  so emerging.

[quote on the third line]

11. With the above two verses that have proven the above meaning (each sentence with two lines) is the goal of hidden treasure including two purposes that are the intention to gain profit. And the intention is protected from disasters when they emerge. now he continues.

Etadatthāya lokasmim nidhi nāma nidhīyate

'With these goals, what we call
this life is a hidden treasure.'

Aim to end the affirmations along with those two meanings.

12. The meaning here is. In line with such goals (etadatthāya) , with the aim of bringing about the necessary needs, it is demonstrated by receiving the benefits and protection from the same harms with the words' then when needed I will receive support 'and' the king will free me from (wrongdoing) what we call treasures (nidhi nama), namely, money and gold bullion, etc. in this life (lokamim.) is the site      [3] that hid the museum (nidhiyate), which is carefully stored, set aside.   

[Verse 3]

13. Now because the treasure was hidden only to give to those who own merit and not to anyone [to gain profits or to fight against harms] he made clear the meaning of this. by saying the following:

Tāva-sunihito santo gambhīre odakantike
Na sobbo sabbadā eva tassa tam upakappanti

'Even though it was never
so carefully hidden,
Deep in the deep well,
It was still not enough to
Help people all the time' ...

That is the meaning to mention the following.

14. [ though ] that treasure, never carefully hidden (tāva-sunihito santo ) - (even if that treasure) was never buried and saved, is what it means to mention Here, how thoroughly? Store the bottom of the lagoon (gambhīre odakantike), until (that treasure) is considered, hiding deep below the lagoon; The meaning here is. That treasure was never hidden so thoroughly - to the point that there was nothing that could help such a thorough person to be able to help that person. (na sabbo sabbadā eva tassa tam upakappati);     even if all these things did not help all people of all ages for the person who hid that treasure, it was not enough to, unable to answer, that person's need was met. Speaking of the above, that is the meaning of the above. But only some can help in some cases. Or it doesn't help at all, and the word Tam should be treated as a particle to rhyme. As in the following verse ' Yathā tam appamattassa ātāpino' (' like what happened to those who are not easy and enthusiastic.': M. I 22); or pseudo- tam is referred to by changing [from male to neutral] in which the comparison [refers to sabbo       ] should be mentioned here, and when considered so, we can easily understand the meaning more.

[The first part of verses 4 and 5]

15. [220] After saying that, 'there is nothing that can support him anywhere at all times', he continued.

Nidhi vā thsani cavati, saññā vā'ssa vimuyhati,
Nāgā vā tapiāmenti, yakkhā vā pi haranti nam
Appiyā vā pi dāyādā uddharanti apassato.

'The treasure is displaced
Or the person forgets the trace
Or the serpent takes it
Or the spirit disperses.
Or the heirs
won't accept
Move the treasure
When he doesn't see ...

This is why the museum has not been able to help the person.

16. The meaning here is. The treasure that has been taken away (nidhi and cavati) is most likely to have disappeared, most likely to be moved from one place to another (thānā) which is considered to be most definitely hidden; even without any options at all. Until the owner of the treasure is exhausted and moves to another place. Or he may forget the markings ( saññā vā'ssa vimuyhati ) he cannot recall where he hid the treasure. Or fake (and) then, because Germany has been exhausted, then Mang Xa Vuong (nāga) has moved the treasure away (tam apanamenti); or pretend to be gods and hungry ghosts (and pi) ( yakkha haranti),         took what they wanted, and moved away; or falsify (and pi) the heirs (dayada) who cannot stand it, have dug up their treasures and taken away or pruned away when they cannot see them * apassato). That's why the treasure couldn't be of help to him because the treasure had begun to be moved to another place. 

[the last 5 half shelf]

17. Having stated the reason why failure could not be of any help to that person, namely, the treasure had begun to be moved to other places, which could be identified on this earth, he. continue as follows.

Yadā puññakkhayo hoti sabbam etam vinassati

"And when the merit is taken away
All is dissipated. '

Prove that there is only one reason for all the reasons cited as the basis for all the aforementioned reasons, namely, the country has been exhausted.

18. The meanings herein are construed as follows. ( And when (yada) the opportunity comes in, all the countries have been destroyed.  Or the pretense of merit ( punna)  has the ability to create wealth. Then there is also the possibility of losing everything. all the blessings had the opportunity to emerge, and then the whole ( sabbam etam)  newspaper store including treasures such as money, gold bullion, etc ... that had been concealed and dug deep and buried at the bottom of the lagoon would also dissipate. go completely. (vinassati) 

[Paragraph verse 6]

19. After asserting the kind of treasure identified in this world, even if it is carefully concealed with these and such intentions, it still cannot help the target and in many other ways. Separated from the dharma dissipated, now the Buddha continues:

Yassa dānena sīlena samyamena damena ca
Nidhi sunihito hoti itthiyā purisassa vā

'When men and women
have generosity, precepts,
or meditation, the wisdom
The skillful treasure is reserved for.'

Demonstrate the virtue of merit as a treasure in the absolute sense, to be able to prove what he had started to preach the Treasure Treasure when he bestowed the blessing on his servant.

20. [ 221 ] On this point, with alms (danena) should be understood in the sense that has been affirmed in the section " Alms, act in accordance with the law (Ch. V. §140); to observe the precepts (sila) is to not violate the precepts of body and speech, or the assumption emphasized here about 'merit' is all about the five elements. And eight good components.   [4] [in the case of the world] and observance of the precepts are considered as the Precepts [in the case of bhikkhu].  

21. Homemade (samyamo) is the homemade act ( samyamana); The meaning here is to prevent the mind from perceiving diverse objects, this is a reference to the right task. Anyone who possesses this kind of self-restraint is called the 'owner of ultimate self-restraint behavior' as mentioned in the section 'who can refrain from committing an act of injustice due to limbs , and words, that person possesses ultimate self-restraint. ' ( Dh. 362); others argue that self-restraint is a abstinence act, and is referred to here as a designation, for the pursuit of authority (see eg M. i. 180). Damage ( damo - literally 'domestication') is an act of self-control (       damana);  The idea here is to ease the afflictions. This is the position for calling wisdom. Because wisdom is in some cases called 'wisdom' (panna), as in the following paragraphs " Sussusā labhale paññnam. ' ( derived from the desire to listen we have knowledge ': Sn. 186), and in some cases this is called' Dharma '(dhamma) as in the following paragraphs' Saccam dhammo dhiti cāgo' (Truth, dhamma, steadfastness, equanimity; Sn. 188) and in some cases it is understood as ' dama ' as in the following paragraphs ' Yadi saccā damā cāgā khantiyābhiyyo na vijjati' "if if anything exists, nothing is greater than Truth, dharma, equanimity and patience ”: Sn.        189).

22. Having defined the "alms" and the rest in this way, the meaning of this verse can be briefly understood as follows: " Once any man or woman ( itthiyā purissa vā), possessing four specific things, such as alms, (dānena), moral precepts, (sīlena), homemade (samyamena) and with moderation (damena),  again called Treasure ( niddhi) includes the merits  he has accomplished. by carefully hiding this treasure ( sunihito hoti)  or by merely a mere continuous mental act in these acts as what begins with almsgiving [5]  and in the typical examples starting with 'temples [in the following verses] this is the treasure of precious treasures such as gold and silver bars, jewels and jewels. store in a hidden place the contents of it like pure gold and what's left.

[Paragraph verse 7]

23. After proving to clarify the characteristics of precious treasures understood in the absolute sense by understanding the ultimate meanings of merit with the verse beginning as follows 'But when men and women' The Buddha now continues to set out a verse as follows:

Cetiyamhi sanghe vā puggale atithīsu vā
Mātari pitari vā pi atho jetthamhi bhātari

'In the temple tower, the sangha
An individual traveler
Or the mother, father
Or brother as well.'

Prove that the facility where the treasure is hidden.

24. At this point, this is what is solidly built [6] ( cayitabba), and thus this is a temple (cetiya); What is meant by this is what beings must respect here or if this is a temple ( cetyia) and has been built solidly (cita). These are the three types of temples [ 222 ] as we often use temples, temples due to worship that there are, and temples containing relics. At this point, the Enlightenment Tree (Bodhi) is also the most commonly used temple, a Buddha image is a temple to be offered. And a castle is where the relics are located called temples. Sangha Community ( sangha)        but any of these communities is defined as the Buddha-led community, and so on. A puggala is any ordinary male servant or person who has become a renunciate from family life. He does not have a room ( natthi assa thiti) one day he goes there, so we call him a guest ( atithi); This is an allusion to someone who needs to stay in a shelter. What remains should be understood as asserted above.    

25. After the definition of "temple tower" and what is left in this way, the meaning of this shelf passage should be briefly construed as follows: The treasure which we often consider "well hidden" have been carefully buried in those lands. Why so? Because this can bring desirable results in the long run. And that is why anyone who gives even a little at a temple will gain the desired result according to the thing mentioned below.

“Just one branch of flowers I have dedicated.
But then the result exists eighty thousand thousand lifetimes.
We do not have to be born into misery
(please read Thag. 96; please read Netti. 138)

and

Now if a person realizes full happiness.
Only by saying goodbye to the relative happiness in this world. (Ch. Vi  . § 134)

And in the same way, one should understand the classification of the results of almsgiving on many other grounds starting with the Sangha in the manner confirmed in the Dakkhanasuddhi M. iii. 253-7 and MA.) The Velama Sutta (A. iv. 392-6) etc. ( please read DA.     I 234). And precisely because there is almsgiving takes place in the temples. etc ... and the richness of the results has also been shown, so in each case applied here can be understood as the appearance of merit by observing or avoiding non-conduct. (Vis.Ch. I § 26 / p. 11), depending on whatever can happen and the abundance in the results, self-restraint appears as a remembrance of the virtue of Germany Buddha is. (Vis. Ch. Vii, § 1 pp./ p. 197 pp.) And it is the abundance in the result, and the appearance of withdrawal, that is regarded as meditation, volition, and revision. With that as the root (please read Vis. Ch. Xviii-xxii) and the richness of the results.

[Paragraph verse 8]

26. After proving the basis and dividing the temples, etc. into a treasure consisting of hidden merits when the treasure is hidden thanks to the merit of giving ... Buddha must utter the following words:

[ 223 ] Eso niddhi sunihito ajeyyo anygāmiko, Pahāya gamanīyesu etam ādāya gacchati 

'This storage is cleverly saved
Follow the man without loss
Among all things that must leave
He go with it.

He did so by showing what distinguishes between a treasure buried on the surface of the earth and the treasure hidden deep in a swamp of standing water.

27. On this point, [with words] this treasure was carefully hidden (eso nidhi sunihito), he proved that the treasure was carefully hidden by almsgiving, etc. [confirmed] in the lines above. Indispensable (ajeyyo) : any person cannot win (jetva) and no one can take away, so he called it cannot be lost. Ajjeyyo is also just a translation; The meaning of the word is: to possess ( ajatibba) is worth gaining ( ajjanaraha), it needs to be taken together. ( upajjetabba),          [7]  thanks to those who seek the happiness of others and happiness for themselves. With such a translation, the structure of the sentence should be done as follows' This treasure should be seized ( eso nidhi ajjeyyo) '  and then after showing the connection by asking' Why ? ' This sentence should be completed as follows 'It is because this treasure has been carefully hidden and is the follower'. Otherwise what is claimed should be said to be exactly what has been concealed; but what was carefully hidden cannot be taken ( ajjaniya). [Because it was taken away before being carefully hidden away.]

28.  Following it (anugacchati), this is the right person ( anugamiko); The implication here is that when a normal person enters the afterlife, that museum cannot leave that person in producing results either. Regardless of the type.   

29. Of what is given up when leaving; he passed away with this (pahāya gamanīyesu etam ādāya gacchati)  [8] : when the hour of death appeared, [then] plus ( ādāya) this treasure (etam) among the entire assets when he had to go (gadmanīyesu ), after having given up (pahāya) all [them], he will enter into another world: that seems to be the meaning of the meaning here; but the meaning is not so. Why so? Because property is not something that must be taken with you when leaving (gamaniya) because these and such properties need to be removed (pahātabba);          rather than ways of distinguishing this kind of thing from rebirth is what must go. As a result, if that is the true meaning. It is no different from saying, 'by leaving the properties that identify the leisure is what must go (pahāya bhoge gamanīye sugativisese). Therefore the meaning here must be understood as follows. (1) from a death among the possessions given up in an assertion such as "the treasure has changed from its place" (verse 4) etc ... is going ( gacchantesu ) he is gone ( gacchati ) ( ādāya means taking) this ( etam) because the word does not renounce him so that it becomes a follower of him. Here it can (be objected) that (passive nouns like)     gamanūyesu  (in what is come) has the meaning of (mandatory passive verb verbs like) gantabbesu (in what needs to be come) [and not the meaning of the present dynamic participle] gacchantesu (between things are going). What is needed are not maintained strict, as in the " Ariya niyyanika " (saints and salvage sn.p 140) means being led out ( niyyayanta  present participle active) and not be comes out (niyy ā tabb ā  - passive verb) and here also means that among the things that are going ( gacchantesu ), not among the things that need (can) be done ( gantabbesu).). Or, alternatively, choosing (2) when a person dies, one wants to give something to someone not to touch the properties, and so these properties must first be abandoned by the person, and then after that they must be gone ( gantabbā ), he with the mind is free of craving, they have to overcome, is what it means, so the meaning in this case can be concerned as follows: Among the properties that first he abandoned them belong to the body, and then must be removed from the mind. (1) in the case of the first meaning, using disposition is (in the sense of) withdrawing ( niddhārana).) such as: among the assets which must be abandoned (he) gives up, he withdraws thus, from which the merit as a treasure, he holds this and comes go. (2) in the case of the second meaning the identity is in the sense of characteristic (quality) of a noun attributed to another noun (see ch v, 46), to the noun noun whole of the treasure. This being held and gone with the incident (ādāyagamanabhāva) is a qualitative attribute because the noun etymology of properties must be removed ( gamanīyabhāva) .  

[Paragraph verse 9]

30. After proving to show what needs to distinguish this treasure of merit from the treasure buried deep in the bottom of the lake, Buddha added.

Asādhāranam aññesam acorāharano nidhi;
Kayirātha dhīro puññāni, yo nidhi anugāmiko

'No one else divided the part.
No robbers could take it.
So those who need it,
do good to the Lord, and
the treasure will follow him
.

He encouraged the gods and mankind should such interest to accrue for yourself treasures merit by detailing [9] the special qualities treasure of merit that, as a merchant Having rare goods encourages buyers when merchants point out to them the special properties of the rare goods they have for sale.  

31. About this point, [about the sentence] no one can share with us : asādhāna-m- aññesam = asādhārano aññesum; The letter m is only intended to link the two together as in the ' adukkha-m-asukhāya sampayuttā' ('corresponding to non-stray sensation': Dhs. p. 1). And thieves cannot carve out this treasure: acorāharāno-na corehi āharāno ( replacing two short syllables into a compound word ); thieves cannot take it, is what it means here. [That treasure] needs to be hidden ( nidhātabba), so this is a treasure so.           

32. After detailing the special merit qualities with two more verses. In the following, he encouraged them to actively participate in the work of accumulating merit with two specific things as follows, 'That's why persevere in making your own merit' and 'accumulating that treasure will follow. we forever 'The meaning of these two verses is as follows: A treasure that no one can share and cannot steal is what we call "merit work (puññāni:  literally: 'merits') and that treasure is not only unvailable and thieves cannot steal, but also 'treasures as followers' of this point are mentioned. referring to [in the previous verse], this treasure has been carefully hidden, and is a constant follower 'and this follower also includes merit, so those who persevere, those who perfect themselves in persevering discovery [this treasure], will perfect themselves in perseverance. May they persist in collecting for themselves the merit - kayirātha = kareyya a lot of merit work ( puññāni).  

[First half of verse 10]

 33. Having encouraged both the devas and humans to actively collect for themselves the treasure of merit by detailing special qualities, the Buddha now teaches.

Esa devamanussāvam sabbakāmadado nidhi

'This is a treasure
That can satisfy
All natural aspirations'.

He does this by showing briefly what the results are for those who are positive and are pursuing merit.

34. [ 225 ] [But] this treasure offers all wishes that will only take place for those who desire to do merit only; no merit does not bring desire. According to what he said, 'If the owner of the master observes the practice according to the dharma taught, and conforms to the virtue of righteous conduct, then he will wish for the following' oh, after his death, May I can appear to the emperor of the great hall 'most likely on the day of the body's decay, after death, that person may appear in the presence of the leprosy before the throne great gold. Why is this possible? because he has followed the practice of the dharma taught. In accordance with the quality of righteous conduct '( M. i. 289) and the same way. “Oh I wish I could achieve this with my victory. I can join now and right now and be able to dwell in this mind of liberation, wisdom of liberation and liberation from all contraband or this. " This is what happens] ... Why? because they have followed the practice in accordance with the dharma, and the virtue of integrity ( M. i. 289) and likewise he also said 'O bhikkhus, here a bhikkhu possesses faith, possesses the precept ... educated ... equals the ... wisdom. That place will take place 'Oh at the time of decomposing this body, after death, we can appear along with the Imperial Palace in the great hall. ” He makes use of that mind, decides that awareness, practices that mind in him; those resolutions, such residences, maintained in such existence and development, led to his reappearance at that place '( M.  iii. 99-100) etc.

[The Second Half, The 10th Shelf]

35. That's why he says now:

Yam yad evābhipatthanti, sabbam etena labbhati.

'Whatever they desire
To achieve everything
Through merit and merit'

He has shown that the desire to create alms giving merit creates what is desired. In this way, desire is seen as a process of wishing to do this and that wisely, along with the essential needs that are equipped to try to apply what is brought about by the mind, determined and cultivated. practice that exists.

[verse 11]

36. Now he says the next five verses begin as follows:

Suvannat sussarat [susanthanasurupat
Ādhipaccaparivar; sabbam etena labbhati.]

'The beauty of the skin
The beauty of the sound
The beauty of the figure
The beauty of the whole body
The great position
With the attendant
All achieved by
 merit merit.'

He has shown [through] a specific limit in [each situation] how we can own all of the above mentioned through that merit.

At this point, in the first five verses of the five verses just mentioned. The beauty of Suvannatā vision : is the skin is ruddy. Has shiny yellow skin; because that is due to the merit of the museum. As the Buddha said, 'O Bhikkhus, bhikkhus. Because when a Tathagata ... previous life .... Where life exists as a person without resentment, and very rarely appears disappointed. And because when so many words are spoken but never answer or justify anything. [ 226  ] never appear frustrated, never evil. never angry, and never appear annoying, angry, angry, irritable. And because he is the giver of the excellent tapestries and the finest linen linen, the magnificent cotton ... the very warm wool; with those behaviors done. accumulated .... when still human status and along with the status quo of that person, he attained two weeks of greatness. Has a golden complexion and splendid golden skin. ' ( D.  iii. 159).

37. The beautiful voice ( sussaratā)  is a Chu gods voice. Uttering like a karavika bird's voice. [10] That voice can also be captured in this way, as the Buddha said. "O bhikkhus, because the Tathagata in the previous life ... renounced the harsh voice of his voice. This has become innocent as innocent children, entered the hearts of people, very familiar and so many people dreamed dearly before so many people. He performed that cumulative behavior ... when he returned to human life, the status quo that the original human being also attained two weeks of a great lord. He had a clear voice, and a voice similar to the gods, like the sound of a Karavika bird singing '(D. iii. 173).  

38. beautiful face (susantthanata) is the shape (santhanata) beautiful (Sutthu) to detail appropriate and cute plump ( samupacitavattitayauttatthanesu);       is the meaning here. The body structure of the limbs is perfectly rounded to every detail. And that characterization is achieved through the medium just mentioned above. According to the Buddha's words, 'bhikkhus, Because Tathagata in the previous life ... has just existed as a human life, has sought to do good, sought happiness, comfort, safety, escape all scenes of imprisonment, imprisonment, many of they only think, seek to increase beliefs, morality, multiculturalism, equanimity, wisdom, increase wealth, cereals, farm land, and poultry. In the wife and children, where the servant, servant boy and girl, relatives. Friends and close ones.? ” Committing such an act, he accumulates treasure for himself, his own life ... and when reincarnated, they regained their status as shown by the three weeks of a great lord, in the form of a mighty lion. Long flat. Head and neck, perfectly balanced groove '(D.  iii. 164), [ 227 ] .vv..And we can quote here and there in the passages what we have achieved to fulfill those desires] thanks to that hidden treasure of merit in the schools case of many others as well as in the case of the Tathagata in the manner mentioned above; but we only present it briefly, afraid to give too many lengthy details.

39. Now we will comment on the remaining words. The beauty of the whole body (sarūpatā) : here we should understand that the whole body is considered as the "shape" as in the following paragraphs "where a space is equipped with veins and flesh" we have it is possible to apply the word 'morphology' in this case '( M. I 1901); M. I 1901); The meaning here is the ethereal nature of the body. The body is beautiful, not too tall, not too short, neither too skinny nor too fat, neither too black nor too gorgeous. An emperor's status is the status quo he has; having the status quo of a great base in the hall etc ... is what I mean here. Parivaro    is the most wonderful thing he has in his entourage and housekeepers in the mortals. And in the case of renunciants ordained, it is a wonderful thing in the four-congregation of monks. Ādhipaccaparivāro = ādhipaccañ ca parivāro ca replaces two short sounds into a compound word . And here the meaning should also be understood as the greatness of the body expressed by the 'beauty of the view' etc ... the greatness of which is due to the wealth brought about by the emperor and the great in your servants and their entourage. ”   

40. Everything has been achieved, thanks to the blessing (sabbam etena labbhati. Literally all the appropriation is brought by merit ') what he wants to point out here is exactly what has been affirmed The above is as follows. “Whatever he wishes to have. All have been achieved, thanks to the blessing of merit. '' (Verse 10) to this point, first of all, a series of merits of six things affirmed with special limitations called. is 'the beauty of form' etc. all these are understood to be possible by the merit of merit.  

[Paragraph verse 12]

41. After having demonstrated the above mentioned things with regard to the greatness of the gods and the people of the kingdom. Also achieved by the power of merit brought, he immediately said a verse behind.

Padesarajjam [issariyam cakkavaṭṭisukham piyam
Devarajjam pi debbesu: sabbam etena labbhati]

The 'emperor [one realm
'] The ultimate bliss changed the cycle.
'And dwell in heaven
' All are achieved
'By virtue of merit and merit.']

Demonstrate to show the magnificent characteristics of the emperor, whether it be of the gods or the mundane.

42. At this point, the emperor of a realm (Padesarajjam) is an emperor who only belongs to a small part of this earth. Until the kingdom does not extend to the end of the great continents. Even the king too ( issariya m ) is just an emperor's status quo; and through this he wanted to mention the kingdom of rotation that spread throughout the entire continents. The cakkavaṭṭisukham piyam ( cakkavaṭṭisukham piyam) is regarded as the long-awaited wish and the ultimate bliss: that he wants to raise the king's kingdom to spread to the four roots. planet), that is the four continents. Dominate the heavens: devarajjam = devesu rajjam        (replaced by a compound word), he wanted to point out that he ruled the gods by mankind such as (that was done by) Mandhātu [in the heaven of the Three Kingdoms]   [11] etc ... in heaven because of this he pointed out that he rules over angels [manifested by] someone [instead of] who actually appears (reborn) in the celestial bodies, as is called heaven ( dibba) ) because of their state of pleasure ( divi ).  

43. All of that is achieved through merit-making merit. (Sabbam etena labbhati): what he pointed out is precisely what has been affirmed above. "Whatever one desires, all is achieved by virtue of merit." verse 10) [ 228 ] to this point is the second time that the word "anything" (all that is) is reaffirmed once again to a certain limit as the 'emperor of a realm'. . etc ... that is what we should understand the meaning of the phrase "obtained through merit and merit".  

[Paragraph verse 13]

44. After proving that in the above verse the greatness of the kingdom of heaven and the earth is only reached through merit and virtue, coming here he uttered the following verse:

Mānusikā ca sampatti [devaloke ca yā rati]
Yā ca nibbānasampatti: sabbam etena babbhati]

'The victory of the people
[' All pleasures of heaven,
'Or
the passing away of victory: ' All are achieved
'By virtue of merit and merit',]

This proves that the ultimate victory is presented before the victory in the form of mixing as mentioned many times in the above shelves.

45. Here's an explanation of words like this. Everybody (Mānusikā) : is the descendant of the human beings ( manussa), so the word mānusī means man. And mānusī has the same meaning as the word (Mānusikā) . The supreme victory (sampatti) is the superior behavior ( sampajjana)        [12] The heavenly realm: devaloko = devānam loko ( replacing two short syllables into a compound word ); in that heavenly realm. Anything (ya) is aggregated without notice [in this case] they get pleasure ( ramanti) so that when pleasure arises in them or when it is just external help, we have the pleasure. lost (      rati) is alluded to here.  This implies either pleasure or what is supposed to be the root cause of external refreshment. Even (ya) is indefinite [in this case]. The precepts and ( ca: not translated in the third line) are considered as a single conjunctival, linking this happiness with the aforementioned victory, the passing away of self is the passing away of victory (nibbānasampatti).  

46. ​​At this point, I would like to offer a commentary on the meaning of the verse as follows: the appearance of superiority to all people and all the pleasures of heaven is mentioned in the sentences beginning with 'beauty in form and we can also reaches are passed away at winning it through the status quo began to further that the position depending on the credit issue [13] and that is the approach was confirmed by separate limit and all of that was driven by merit merit. Or, instead, there is not something that is not mentioned in the beauty of the view, etc., that is, the superiority of the human being classified as intellectual separate, etc. which is explained by starting. like, they are full with mindfulness, the blissful life here (cf kv 99. cf Aw -iv) and beyond rejoicing in meditation etc. [14]    in the celestial realm and then the ultimate victory over and over has also been asserted that this is the third "all" that has asserted due to (own) limitation that it was achieved by merit merit. That explanation of meaning should be understood here.

[Paragraph verse 14]

47. After having demonstrated what is stated in the above verse on the passing away, victory can be achieved thanks to the current status of chief credit. [ ie at the level of Import Save ] etc .. [15] is only achieved by the power of merit. Now he uttered the following verses:  

Mittasampadam āgamma [yoniso ve payuñjato
Vijjāvimutti vasībhāvo: sabbam etena labbhati]

'Reaching victory with friends
Professional practice of the true foot
Achieving enlightenment
All liberation All achieved
By merit merit.

He proved that what must be achieved thanks to the state of total transcendence [16] is regarded as the three vidas and means from which.  

48. Here we explain the meaning of words. Thanks to these means we can attain supreme victory ( sampajjati) , or we can attain the attainment (pāpunāti) of special virtues, thus it is the supreme victory of sampad ā [17] by the friends of self. So this is the ultimate victory in a friend ( mittasampada ): [ 229 ] that is the victory for the friend. A person has (āgamma: literally "by"): depends.       [18] volition (yoniso: literally. 'Meaningfully') along with all the means. [19] Professionals of practice (papyuñjato: literally. 'For those who practice') those who practice [20]       Being , specializing in practice, whoever recognizes by means of a person who is aware of those means, this is Minh ( vijjā). [21] Thanks to that we are freed ( vimuccati), or that is liberation (vumutta), so this is liberation (vimutti); that person attains enlightenment and liberation (literally, 'attains enlightenment and liberation'): vijjāvimuttivasībhāvo = vijjā-vimuttisu vasi-bhāvo ( replacing two short sounds into a compound word ).  

49. Here we explain the meaning. Through this attainment (through which a person wins) through wisdom and non-sensitivities one way or another [22] and that person acquires this way of control then attains ultimate victory by friendship by relying on the Buddha or relying on some respectable friends in the life of virtue and by following their advice and teachings, he devoted himself to practicing what they did. taught. - This tame includes the practice of the three factors, including enlightenment. [natural eyesight, seeing past lives and realizing that sentient beings are dependent on how they behave, And the liberation of being subdued is divided into eight evidences. [23]    and passed away as asserted as follows: 'on this point, what is liberation? that is the determination in perception and that is also passing away. ' ( Dhs.  1367) and the four "all-encompassing" things are asserted by the limitations of the merit of merit that one attains.

[Paragraph verse 15]

Thus, after pointing out to this verse that the victory of passing away is achieved through the merit of merit, those aspects (the gifts) of the power of enlightenment and liberation have just been mentioned, which have also been achieved. Because of his liberation, who had obtained the three realms, he now uttered the following verse:

Paṭisambhidā vimokkhā ca [yā ca sāvakapārami
Paccekabodhi buddhabhūmi: sabbam etena labbati]

From fearlessness of enlightenment
Eight levels of liberation
Consummation Thanh Van
Both ways of enlightenment
Enlightenment Right Enlightenment
All achieved by
virtue of merit.

Because it is these bipolar liberators, who have attained the capacity for enlightenment and liberation and have the trilogy, all achieving that clarity of transparency belongs to the special gifts that are included. in unscrupulous resolution, etc., thanks to that supreme merit and because that [unsuccessful merit] can also entertain in a certain intellectual class a clear position of transparency. Therefore he (uttered this verse) with this brief "all" because of the full limit [24] and this wisdom with its four analyzes is the analysis of dharma, the analysis of meaning, linguistically and about dialectic [25] (A.ii.160; iii 113; vbh, 193-7), they are called attainment ( patisambhida ) and this liberation bowl ( vimokkha)    ) that (first) in the beginning as: there is identity, he sees the rupas (D.ii-70 , M.ii.12) and  the Brahmin dhamma ( sāvakapāramī ), which establishes perfection of the writer can be attained to the disciple of the Buddha and [both types of], the poetic ( paccekabodhi ) which determines itself to be worthy (the state of enlightenment itself does not have the master instructs) and the field of the buddha ( buddhabhumi ) which defines the ultimate on all beings, is all Thursday stated by the (own) limitation that is achieved by thanks to merit and merit. 

[Paragraph verse 16]

51. After proving this with three verses, which are generally confirmed by stanzas, "whatever they wish to achieve, they are all achieved by merit-making merit". verse 10) [230] he now concludes what he taught with the verse as follows:

Evam mahatthikā esā [yadidam puññasampadā
Tasmā dhīrā pasamsanti panḍitā katapuññatam]

Great merit
Due to the merit of merit
Therefore, the needy
And the
wise have created the Merit museum
through merit.

And he praised the fulfillment of all this merit and virtue as a treasure which can satisfy all wishes (verse number 10).

52. Here is the commentary from that verse. Thus ( evam ) refer back to the previous meaning. It has great repayment ( mahā attho assa ), so it gives mahatthikā returns ; This means that it leads to great benefits (retribution); mahiddhikā (with great power) is also a way of reading. It (esā) is an instructional word, which it designates as the supreme merit of the merit of merit announced (in verses) from but when a woman or a man has alms or morality (verse) shelf number 6) comes down to what people persevere in creating merit (verse verse 9). That is ( yadidam ) is only a small part of the sense of comparison, it compares in this way, what is this (yā esā cf MA. I. 95      ) to prove that which is designated by it (esā), to win merit: puññasampadā = puññnam sampadā (replacing two short sounds with a compound word). Those who need it (dhīrā), who have endured (dhitimanta) praise (pasamsanti) : praised the wise man (panditā) , who are intellectually perfect. A treasure of merit merit is created (dhitimantā) state after creating merit.            

53. Now this is a commentary on meaning. Thus, after praising the repayment achieved by the power of the supreme merit, which begins with "beauty in the way of seeing" and finally with "both types of enlightenment", now Here the Blessed Lord shows the summary that it has the same meaning, affirming the praise in the same sense of the great repayment of all kinds of merits. And in doing so, what he means is that (esā) means (yadidam) the supreme merit of merit we are instructed by beginning "as if a woman or a man made alms or maintain the precepts ”, because that merit brings great benefits (such) to such great rewards (evam mahatthikā), and therefore, people like us, persistent people      (dhīrā) and the wise beings (panditā) , who benefit sentient beings themselves, preach the dharma, tirelessly, and the special grace as the real thing that praises a public treasure. the virtue created (katapuññatam pasamsanti) , in its constituent aspects , in doing so there is no separation and with phrases such as "no one can share with me, nor steal This treasure (verse 9) and these bhikkhus should not be afraid of the merit of merit, that is the name for bliss, that is, the kind of merit (A.IV.88). .  

54. At the end of the lecture, the south, along with many others, became solid in the fruits of the project. When he went to meet the pasenadi king of Kosala, he told the king what had happened. The king was very pleased and said, "How good, how close to the south, how good it is [231] what is buried by thee is a treasure, and cannot rob anyone." The king congratulated [26] and praised the near man very much.  

The interpretation of the Sutta Museum illustrates the absolute meaning. The commentary on the Ministry of Economic Affairs ends here.

-ooOoo-

THE BOOK FROM THE MIND ( Metta-suttam)

1. Now it is our turn to comment on the Sutta Pitiful Sutta, which is immediately followed by the Sutta Museum. Therefore, after confirming the objective of this business arrangement at the following appropriate location:

I began to clarify the meaning of
Origin, which illustrates
who this Sutta says, when, where and why.
And then I will give a commentary.

2. Here, the superiority of merit including in giving, morality, etc. is confirmed in the Museum. And this Sutta is designed to be adjacent to the Sutta, in order to show how goodness and benevolence benefits the superiority brought about by the quality, because once all sentient beings cultivate loving kindness The mind, the virtue of superiority that will bring great results and has the ability to help bring straight to the field of Enlightenment. Or in that way, for those who have become ordained by taking Refuge in Buddha and themselves who have attained the virtue by cultivating the Ten Precepts, the Buddha demonstrated in a meditation section on the Thirty-Two Sutras , which is what is capable of causing us to give up craving, and with the theme of the meditation of the Martyrs of Studies have the ability to create us to give up ignorance, and with the Good Omniscient showing that the way to protect oneself is also shown as a good omen while the renunciation takes place, and with the Good Fortune proves that the protection for others is suitable for the omen. That is good. And then with the Sutra Beyond the Wall [showing] the failure while this renunciation took place was mentioned above, this Sutta pointed out to some of the sentient beings among those mentioned in The Noble Treasure, and then to the Museum the superiority of the quality is precisely the opposite of the failure mentioned in the Sutra Outside the Wall. But so far no meditation has been shown to create the ability to eliminate anger; and thus, to prove that a meditation item that can generate abandonment of anger, the Sutta Pitaka is arranged in this position: because in this way, the Litigation is completed completely. This is the goal of putting the Sutta Pitaka on this final position.

[Source]

3. Now what is mentioned in the Roadmap mentioned above:

I will begin to clarify the meaning of
Origin, which illustrates
who this Sutta is, when, where and why?
And then I will give a commentary .

Here, [ 232 ] the Buddha himself proclaimed the Sutta Pitiful Sutta, not any single disciple; and it was at the time that the bhikkhus were disturbed by the gods on the slopes of Mount Himalayas. You have returned to the Buddha and this sutta was published in Savatthi as a meditation topic with the goal of providing those bhikkhus with security. We should understand briefly to begin with, what is clarified about the source is proved for these problems.

4. But we should understand in detail as follows. On one occasion the Buddha was arriving at Savatthi, when the time came for the Buddha to take refuge in the rainy season [27] . On that occasion there were many bhikkhus from other countries who wanted to have a rainy season residence at various positions, after having received the meditation topic in the presence of Buddha, they approached him. Buddha. And there he promoted suitable meditation topics for the eighty-four thousand ways to practice personality in the following way. For those who have a craving personality he shows them the impure characteristic as a meditation subject for eleven types related to the mind and the unconscious; [28]    for those who have the mind of anger, he offers four meditation headings starting with Loving Kindness; for those who have personality or delusion, he made the subject of meditation including the concept of death, etc. .. for those with a personality. Mindfulness of the breath is the meditation topic he gave, the title of the earth to transform the country, etc. ... for those with a personality of faith, the meditation topic he assigned is to include commemoration of the grace of Buddha, etc. .; and for those who have a sense of awareness (discovery), the awareness includes the definition of the Great Tathagata.

5. So when [one part] of the five hundred bhikkhus each has learned for himself a subject of meditation in the presence of Buddha and is seeking for himself a suitable place of residence in one The village makes the alms center. As a result, in a remote country they came to a mountain to form part of the Hymalaya mountain range. Meanwhile, the surface of the mountain was slippery like a transparent quartz crystal. Beautified by chilly forests covered with a shade of green and a sandy patch of land like a net filled with precious jewels or a giant banknote and again equipped with a cool and cool waterfall. Now after the bhikkhus spent the night there and the dawn was about to dawn, they were served with their basic needs and then they went to villages not far away to beg. [29]  as a collective resident. And all the inhabitants of it [ 233] both have faith and believe [in Buddha]. Because life in those remote areas could hardly meet the monks who took refuge in the Buddha, they were very happy and happy to meet the bhikkhus. And they provided food and drink to the monks and asked them to stay with them for three months during the rainy season. (forced to have a residence for three months in the rainy season) and they built five hundred working rooms for you and equipped them with all the basic necessities such as a bed, a table and chairs for drinking water and washing. . etc. on the following day the bhikkhus went to another town to beg for alms, and there they were likewise and requested that they stay with them during the rainy season. The Bhikkhu khưu agree because there are no significant obstacles. You enter the forest again, [30]  and they focused their attentions on meditation, then they went to the trees and meditated there.

6. The forest deities are very discouraged by the bravery of the monks. And get out of the house and go everywhere with her children. As soon as a large building of the villagers was requisitioned by the kings and the residents living in those houses, they had to evacuate to live in remote areas, [the gods thought that] Why do they have to evacuate from their homes? ' That's why the forest gods got out of the house and wandered here and there and looked away and wondered, 'When will they leave?', So did the forest gods coming down from their houses on the tree and wandering around. Looking from afar and wondering. 'When do the elders leave?' Then they thought, "The monks who enter the first retreat will certainly stay there for about three months." But we will not be able to live apart from our children for such a long period of three months. Let the bhikkhus see the things that scare them and leave early. ' So at night when it is time for bhikkhus to practice sa dharma. The devas immediately created terrible forms, and stood before the bhikkhus, and even made a terrible cry. When the bhikkhus heard the noise and saw such deformities, their hearts became trembling, [234 ] their faces turned pale and their skin yellow as turmeric and they could not focus on them anymore. When such fear constantly interfered with the bhikkhus so many times, they could no longer enter the mind of meditation. They forget they are no longer mindful, as soon as they forget they cannot be mindful. Then the forest gods harassed them again with a frightening stench. To suffocate their mind in that stench, with a feeling of extreme repression. However, they cannot confess to anyone about the obsessions they are suffering.

7. Then one day when all the bhikkhus gathered at the same time to care for the high-ranking elder of the Sangha, he immediately asked them: 'Dear sages, when the sages enter the forest, your skin is very clear and bright for days, and the grounds are clear, but now you are so skinny and so yellow? Is there anything wrong with you who took place in the forest? Then a bhikkhu said, 'Elder, at night I see and hear a scary thing like this, like this, and even smell an unpleasant smell like this and then my mind cannot concentrate. in samadhi. ' And all the bhikkhus say the same kind of thing. The high monk said, 'Sages, there are two ways to enter the residence for the fury period described by Buddha (A. i. 51) and this residence is not suitable for us. So let us return to the Buddha and ask him to give us another place more suitable for us. '

8. The others immediately agreed, and that's why all the bhikkhus then neatly arranged their residence and then took the alms bowls and wore robes and robes, nobody told anyone anything - because they There is nothing wrong with these families. - they set out on a journey to Savatthi. And go to Buddha. When to see them. He immediately said, 'O bhikkhus, it is my law that you cannot travel in the rainy season !. (Vin. I. 138). [ 235 ] Why don't you do that? '

9. They immediately took over the whole Buddha from what happened. The Buddha then contemplated throughout the realm of Jambudipa, but he could not find a place to book a seat suitable for these bhikkhus. Then he said to them, 'Bhikkhus, there is no other place suitable for you. So go back to your previous home stay and it will be suitable for you all. But if you want to be free from all fear of the devas, learn this protection; because this will be both a safety and a subject of meditation for you and then he improvised reciting this Sutta.

10. According to some others, [even though he said], 'so return right to your residence,' after saying that, the Buddha added again, a living monk. In the forest, you have to know how to protect, that is reading by doing every evening and every morning two [verses] Tu Tam. Two [verses] of safety, two sentences of impure and two sentences of reciting death. And also by contemplating the eight main tenets of mindfulness are birth, old age, sickness, death, and suffering in the four miseries. Or pretending to be four are birth, old age, sickness and death and then suffering into places of suffering is the fifth thing. Suffering is rooted in the past cycle of reincarnation, suffering is rooted in future samsara, and suffering is rooted in the search for food and drink.'and [they indicate that] when Buddha gave them Bhikkhu khưu knows the process of protecting themselves.

11. That is the origin arrangement, also intended to demonstrate the words' by whom, when, where, and why this sutta should be understood in every detail. And up to this point what is given in the specific roadmap is as follows.

'We will begin to unravel
the origin of the Sutta which is also clearly demonstrated,
by whom, when, where and why'.

[ 236 ] were detailed in every angle. And now, because this is also said:

'And then a commentary I will say'

Here begins the commentary on the meaning of this Sutta and its origin has just been clarified in this way. Here, we first make an explanation of the words of the first verse as follows:

[ Paragraph verse  1]

Karanīyam atthakusalena [yan tam santam padam abhisamecca. Sakko uju ca sūjū ca suvaco c'assa mudu antimānī]

The skillful taste of purpose
It is necessary to do the following:
After understanding thoroughly
The peaceful path That
is capable of direct
Really skillful, straightforward
Easy to speak and harmonious
Nothing high main

[Verse verse 1: glossary from]

12. Should be done: karanīyam = kātabbam (imperative automatic nouns); should do (karanāraham). The benefit (attha) is the right path; or vice versa. there is nothing that can benefit us ( attano hitam.) because what must be venerated (araniyā)   [31] is the 'good thing' ( attha) - and 'because what should be honored. 'means that it should be approached. Through someone who is gifted in the benefits: atthakusalena = atthe kusalena (replacing two short syllables into a compound word ); through someone who is clever at doing good things, the meaning is meant here. What (yam): or (1) this is an uncertain subject [pronoun suitable for karanīyam], and        this (tam)  is a deterministic opposite [being a pronoun suitable for santam padam ( in this case 'that') which is both subjective (in accordance with karanīyam) and only the words Santam padam ( 'the state of peace')    [32] is the opposite - and here, this last word is an indication of passing away. Because it is 'peace' (santam) due to the characteristic of the word and it is a 'status quo' (pandam) through the attainable characteristic (pattabbatā). after it has been near (abhisamāgantvā).      

13. He can ( sakkoti) , as such, he has [33] the ability ( sakko); The meaning here is that he is capable, has power. Correct (uju) : go hand in hand with righteousness ( ajjava). He is completely right ( sutthu uju), so he is upright and incorruptible ( sūjū). Talking to that person is easy ( sukha) in his case, so he is a meek (suvaco - black, 'can talk easily') he most likely is: assa = bhaveyya ( another grammatical form). Gentleness ('docile' mud-ng. Black ) is put on tenderness ( maddava). Not arrogant :         anatimānī = na atimānī (otherwise negative.)

[The first half of the verse: comment on meaning]

14. Now here is a commentary on the meaning of two sentences:

After thoroughly understanding that
peaceful Road

15. There are things that should be done and things not to be done. Here, in a nutshell, what should be done is the three studies [34] and what not to do include failure to have no moral precepts, failures within the wrong view, failures of one's conduct. defeat the place of life. etc ..  

16. In the same way, there are those who are talented at doing good things, and some are the opposite. Here a person who is not capable of doing the good is someone who takes refuge in Buddha without proper devotion, his moral conduct is broken (please read A. iii. 54) he lives and depends on twenty one [35] of unsuitable range. - namely, [as a bhikkhu] he appears to be dependent on the trade of bamboo, alms leaves, alms giving, alms, toothpicks, alms cleansing, and face wash. Offering alms bathing facilities, bathing suits, giving alms, flattering, porridge, caressing, carrying walking information, making medicine, information making errands. [ 237  ] take alms in exchange for other alms, divination, garden fortune, astrological divination, fortune telling. - going to the wrong six points, namely 'prostitution, to the widow's house, to the house of an outdated daughter, to the eunuchs house, to the lodging of bhikkhunis. Or go to the bar; mixed with kings, king officials, other sect members, or disciples of other sect members. By communicating inappropriately with the dharma, cultivators, frequents, and homage to pagan families. Lack of faith, addiction, slander and the desire for good, and the desire to harm, create discord, and things that are not safe from attachment are places of bhikkhus, [and bhikkhunis and people Near the male, as well as near the female often interested. (Vbh. 246)

17. But those who are gifted in doing good are those who take refuge in the Buddha in a legitimate way, and renounce irrelevant research and desires to establish themselves in the pure precepts ( please read the Purification of Instruction Ch. i. §42 / p. 15) complete the observance of the precepts under the heading of faith. The authority ends under mindfulness. Raising pure net under the title of diligence, and properly using life conditions necessary for the life of the Bhikkhu khưu under intellectual title  [36] .

18. And this person also has the skill to do good when purification (purification) ends through the Precepts of Law by purifying the seven kinds of violations (please read Ch. V. § 129), [purity] purifies the authority that ends through not letting Greed and [Yard] emerge when the object influences the six doors [where the five senses begin with the eyes and mind], purifying or purifying the life by stay away from inappropriate search (discovery) and by taking advantage of what the wise entrusted to it and what the Tathagatas and their followers praise. [purity or purification] how to take advantage of the four daily necessities by reviewing what has been mentioned [37] above, and [purifying or purifying] full awareness (please read M .    i. 57) by contemplating [this awareness] in case of posture of location or goal, [proper character, conduct, and ignorance (please read MA . I. 253-70)].  

19. And this man was also told to have the talent to do good things knowing that 'virtue is cleansed with the mind just like dirty clothes washed with clean water and the face mirror cleaned with ash and gold by fire and he purified his virtue by washing it in water position and that is when this person households morality aggregates [38] her very carefully, just like hen guarding our nest eggs So, and just like how the Tibetan cow keeps its tail carefully. And just like how a woman has a single child, take care of her beloved child. And like being single-minded, how carefully he keeps the only remaining eye. (Please read the Pure Land. Ch. i §98 / p.36), [ 238  ] and the person reviewed the morning until night and night until he realized the smallest mistakes (disparaging).

20. And this person is also considered to be good at doing good once he has become steadfast in the virtue of not making any disparagement, when he tries by suppressing [39] things that defilement ) and pursue only the first work of the Venerable Turnaround meditation (kasina: read the Purification of Path.Ch. iv-v), and when carrying out the first task of meditating on that variable, he will attain Jhana meditation.  

21. But the culmination of the skill in doing good things is that, after starting from that meditation, he contemplates the practices (Purification of Ch.xviii-xxi) until he finally reaches the Arhat.

22. Here those who are 'skillful in doing good', are praised either because they have become strong where good morality does not create disparagement, or they themselves have tried hard. by repressing to do 'Disturbance' or pretending they have attained enlightenment and holiness, [40] all of these people are counted as talented people doing good things in this sense. And these bhikkhus are listed among these types of people.  

23. That is why (1) Buddha said What a wise person who does what the good should do (karanīyam atthakusalena) relates to those bhikkhus, but he gives teachings with allusions to only one specific person. Then, when they think, 'What needs to be done?' He told them that this is the state of tranquility that must be achieved like this (yan tam santam padam abhisamecca). At this point the intention is considered as follows. [this is] what needs to be done ( karanīyam) by anyone who wishes, after a thorough calculation of what must be achieved by penetration, in order to be able to reside in this peaceful state of passing away ( santam nibbāna) -padam), which is what the Tathagata and the [disciples]        [41]  His praise. And here 'that' ( yam)  only implies practice [42] at the very first line of this verse, he states, 'should be done' ( karanīyam); but then the paragraph " must be reached to the state of peace is as follows" ( tam santam padam abhisamecca) must be understood as a person whose meaning is required to fulfill, therefore he 'was desired by one person. ... residing in the place, just mentioned above. (this paragraph.) [43]   

24. (2) In other words, his intention can be understood as follows: when passing rumors, etc. regarding this effect, in particular, 'to attain ( abhisamecca)  the status quo peace, 'he understands with the mundane wisdom that the present state of passing away (nibbāna-padam) must be (the present state) of peace (santam). And when he wants to get there, the ' thing (that) yan tam.) Considered appropriate for cultivation should be done by that person ( karanīyam) as this (tam); That's what the talented people do in the good ( atthakusalena).      

25.  (3) Some people say that there are some things 'smart people who do what the good should do' ( karanīyam atthakusalena),  and the [bhikkhu] wants to know 'what is it?' and then the Buddha told them that this is the 'state of peace' that must be achieved ( yam tam santam abhisamecca)  this intention could also be understood as follows. After [having managed] to attain ( abhisamecca)  the state of peace ( santam padam)  through the mundane wisdom, what (yam) needs to be done (karaniyam) [ is ] this (tam) - something What to do ( kātabbam) is what should be done (karaniyam); Only      [44]  What is worth doing ( kāranāraham)  is the allusion here. -. But what is that? [ 239 ] Is there anything else that should be done besides [doing that] as a means [to get there]? Naturally, this was expressed by the opening sentence plus the reference to the three disciplines in the sense of what is worth doing; because we have mentioned too much in the commentary on meaning, namely, "There are things that should be done and also things that have not been done". is the third school (§, 15) ' [45] 

26. Some bhikkhus now understand this, others do not, because this teaching is extremely brief. As a result, in order for those who do not understand, he could say the second verse:

Able to be
genuinely Truly ingenious and straightforward
Easy to speak and harmonious
Nothing noble

The above verse has detailed what a Bhikkhu khưu hermit in the forest must perform in a special way.

[The last part of verse 1: commentary on meaning.]

27. What does this mean? A Bhikkhu khưu hermit in the forest. Want to reside in a peaceful state. Having managed to achieve that situation, or any person who, after having managed to achieve this situation solely thanks to worldly mundane wisdom, is cultivating a way to finally achieve to reach that state [46] will have to be able (sakko assa) to acquire the second and fourth limbs of the essential limb [47] in order to be able to penetrate the dharma unrelated to the body and body. lives. In the same way, one should be able, that is, to be skillful, not lazy, capable, in the original work to grasp a subject of origin ( kasina : please read the Pure Land. Ch. Iv.) In fulfilling the duties. etc .. and [48]      in the reorganization of alms bowls, robes, and so forth, and in these, things, the big and the small, need to be done to be friendly to the life of virtue.

28. There is a [49] possibility, that person can also be upright ( uju) with owning the third genus of chi chi [50] . Being upright, instead of being satisfied with having been once considered righteous. He is even more upright ( sutthutaram uju), [that is, upright (sūjū) b     By continually fostering positiveness as long as the person is alive in the world. In other words, he is upright by not deceiving, and upright by not lying. Or suppose he is upright by giving up dishonesty in his body, speech and righteousness by renouncing dishonesty in his mind. Or pretend he is upright by not announcing any special qualities of meditation and virtue that do not really exist in [that person himself]. (please read Vin. Pārājika 4) and be upright by not prolonging any gain arising from these unrealistic special qualities. Thus he appears to be upright and upright with chastity in the purpose and means.    [51]  Included in the meditation on objects [pure samadhi] and on the three universal faculties [on impermanence, etc.] are secured by the first pair of the three studies, [namely, the upper monk, and the higher mind,] through the third pair, [namely, the upper wisdom] [52] 

29. And this person is not only just and righteous, but also meek (suvaco)  [53] ; 'Cause a person who says' don't do this 'says' what are you seeing? Did you hear something? Who are you to tell me; Are you a teacher, guru, friend, or relative? ' or pretending to remain silent to disrupt or accept [advice] but not to do so, these people are far from reaching any preeminent characteristic; but whoever, when advised, said, 'well, great master, you are right.' The reproachful [ 240  ] it is difficult to recognize in myself, if you still see it in me, please tell me out of kindness. May I always receive advice from him. And he does what he is told. Then it is not far to reach the great things. That is why this person can be very modest, meek, (easily to speak) by accepting the advice of others and doing so.

30. And this man also appears to be gentle, gracious (mudu : mean. Black 'docile' ) as if he was modest, meek. But while being steadfast in not cultivating the docility of the people when they are forced to send messages, or to go on errands, etc., he can still be docile (meek) in doing things. the duty   [54] throughout the blissful life as if refined gold was used at another time (read td. M. ii. 18). In other words, from meekness [meaning] that person does not show a grimace (please read the Pure Land.Ch.i.§61 / p. 23), a fresh face, easy to talk to and to be able to talk. Welcome is like a river that can wade through easily.  

31. And he not only proved meek, but also not arrogant ( anatimānī)  anymore; a person who does not appear arrogant to others on the grounds that he can be proud of his family, clan, etc. as if he can reside like the Elder Sariputta being calm with all people even if he is with those who were expelled or kings in court ( A.  iv. 376)

[Paragraph verse 2]

32. Thus the Buddha presented a part of what must be done especially because of the hermit bhikkhus living in the forest, who, after managing to reach the peaceful state, wanted to reside in it, or whoever is cultivating to achieve that state. Then he wished to present more than that, he uttered the following verse:

Santussako ca subharo ca appakicco ca sallahukavutti
Santindriyo ca nipako ca apagabbho kulesu ananugiddho

Live to feel comfortable Live
easy and easy No
less thrill
Live frugally, simply
Be rooted in
wisdom Wise and cautious
No disturbance to family
No craving, ambition

33. Here, he appears to be contentment  ( santussanti) with twelve states of contentment among the group affirmed under the heading 'with deep gratitude and gratitude' (Ch. V. §§ 161 tt.) So he appears to be contentious  ( santussako). In other words, he found his contentment ( tussati),  so he was the one who was contented ( tussati)  with everything he had ( sakena tussaka),  he was a person who was content with what was happening ( santena tussaka).  that's why he is an equilibrium  [with all] ( samena tussaka). Thus the triathlon ( santussaka). Here, what we call 'what you have' is expressed in the ordained ordination as if 'wholly dependent on food from alms food' (Vin. I. 58, 93) and it is anything listed in the four necessary conditions [for the life of a monk] that he himself accepted. He is called 'a person who is completely content with what he has' when, does not show any attitude that he wants to change upon receipt or at the time of using those alms, but only for that. good or bad. Whether it is generosity or carelessness. What we call 'what is available to him' is the concrete thing and he himself has received. [ 241] he was called 'someone content with what is available to him' when he was content with only what he had, and did not wish to have more than that and thus gave up. outrageous desires. [55] The so-called 'all things are equal' is to give up accepting or protesting against what is desired and not desirable. He was called 'a triathlete who is equal to everything he has' when he shows triathesis with that kind of equality in relation to all objects.  

34. He easily gets his life ( sukhena bharīyati),  so he is easily supported by everyone ( subharo); he is easily supported by everyone is the meaning here. Because a bhikkhu is very difficult to be assisted if, when he receives a meal full of special food, rice, and meat, he again shows a gloomy or sad face, giving an appearance in the presence of the benefactor. that, 'Oh your house give me something?' and give it back to the novices or the people to use. When people see that scene, they will avoid it, thinking, 'A bhikkhu who has difficulty raising his life will never be supported again.' But he is easily supported when he uses what he receives with a playful and trusting expression, regardless of whether the received is bad or excellent. More or less. When people realize that, then they will be somewhat confident, and affirm that our bhikkhu is easy to raise his life, he shows contentment even with the least, we will support him himself. ' And they sustained him. It is this kind of person that we mean here as an 'easy to raise' person.

35. His busy state is a little ( appam kiccam assa),  so he is not busy at all ( appakicco).  He was not busy with all kinds of work that kept him busy at night such as being eager to work, like to talk, like to play, etc. ... or in other words, in the whole monastery, he was the one who got rid of the busy. relating to construction work, collective property, teaching work [56] for novices. And taking care of the collective, etc ... and instead he was only concerned [57] about things related to the dharma practice after having gone down to the Buddha's hair, manicured nails, toenails and preparation for himself. his alms bowl and robes. [58]     

36. Their way of life is very gentle (frugal) so he is said to have a very frugal life (sallahukavutti); he is not like other bhikkhus having too much furniture. These people, when it was time to move, had to have a lot of people help to wear furniture, etc ... what is alms bowls, robes, robes, meditation mats, grease, sugar, etc ...; but When he moved, there was only a little needed. He only brought eight essential items for the monks, namely, alms bowls (three) robes, [razors, needles, backs, and water purifiers) and brought only things only that, [ 242 ] he departed like a bird with only wings ( D. i. 71) it was such a person that Buddha wanted to mention here with the word 'gentle, frugal) .   

37. The monk has the pure base ( santāni indriyāni assa),  so he is very serene of his bases (santindriyo); his bases   [59] are not wavered by craving for desirable objects. [or anger about those unpopular objects] is what is alluded to here.  

38. Caution (nipako) : knowledge, intelligence, intelligence; The intention here is to mention that he has the wisdom of how to protect the precepts, how to handle the robes and other things. And there is knowledge of the seven appropriate categories, namely, what is relevant to the place of residence, [the place of frequent alms, language, people, food, climate, and majesty (please read Thanh Tinh Dao.Ch. iv, §§ 35 tt / p. 127)] 

39. He does not appear rude ( na pagabbha) , so he is modest (apagabbho); The meaning here is that he is not arrogant about the body in eight ways: the impassion about the speech where the four typical examples and the impudence about the mind in many other specific cases (see Nd 1. 228) .   

40. The so-called 'chaos of the body of eight specific things' is precisely the inappropriate action through the body in front of the Sangha, before a conference, before a certain figure, in the cafeteria, in the chamber. bathing, hot water, a mass bath, on the road to beg, and before entering someone's home. The meaning is here: 'here someone present in front of the Sangha collective sits lounging [hands on knees] or legs crossed; etc ... are the same before the conference; and in the middle of the city [including the assembly of the four assemblies [bhikkhus, bhikkhunis, near men and women) is the same in the presence of the Presbyterians. Again, in the cafeteria not giving way to the high-ranking, preventing new life Bhikkhu khưu (Bhikkhu khưu newly joined - are the new members of the collective increase of the elderly under the lower year -) get a seat. (please read Vin. ii. 162tt. 274). The same is true when you must be in a hot bath (please read Vin. I. 47, ii. 220). And right at the place where people take a bath. Do not upset him about what he said. Specifically, 'not complying with the order of priority' high to lower first, the lower first 'the bath must follow the order of who comes first to use first, after the next shower. he came after [others] and went into the water again and shoved the high monks and bhikkhus with no waiting for his turn.] And on the way begging for alms, he went in front of the high officials, touching his alms with other people's alms, in order to occupy the most desirable seat, the best water supply, the best food. . And at the time of joining the benefactor's house, this person came in front of the high officials and then toyed with the children in the house, etc. And right at the place where people take a bath. Do not upset him about what he said. Specifically, 'not complying with the order of priority' high to lower first, the lower first 'the bath must follow the order of who comes first to use first, after the next shower. he came after [others] and went into the water again and shoved the high monks and bhikkhus with no waiting for his turn.] And on the way begging for alms, he went in front of the high officials, touching his alms with other people's alms, in order to occupy the most desirable seat, the best water supply, the best food. . And at the time of joining the benefactor's house, this person came in front of the high officials and then toyed with the children in the house, etc. And right at the place where people take a bath. Do not upset him about what he said. Specifically, 'not complying with the order of priority' high to lower first, the lower first 'the bath must follow the order of who comes first to use first, after the next shower. he came after [others] and went into the water again and shoved the high monks and bhikkhus with no waiting for his turn.] And on the way begging for alms, he went in front of the high officials, touching his alms with other people's alms, in order to occupy the most desirable seat, the best water supply, the best food. . And at the time of joining the benefactor's house, this person came in front of the high officials and then toyed with the children in the house, etc. Specifically, 'not complying with the order of priority' high to lower first, the lower first 'the bath must follow the order of who comes first to use, after after shower. he came after [the others] and went into the water again and shoved the high monks and bhikkhus with no waiting for his turn. And on the way begging for alms, he went in front of the high officials, touching his alms with other people's alms, in order to occupy the most desirable seat, the best water supply, the best food. . And at the time of joining the benefactor's house, this person came in front of the high officials and then toyed with the children in the house, etc. Specifically, 'not complying with the order of priority' high to lower first, the lower first 'the bath must follow the order of who comes first to use, after after shower. he came after [the others] and went into the water again and shoved the high monks and bhikkhus with no waiting for his turn. And on the way begging for alms, he went in front of the high officials, touching his alms with other people's alms, in order to occupy the most desirable seat, the best water supply, the best food. . And at the time of joining the benefactor's house, this person came in front of the high officials and then toyed with the children in the house, etc. encounter your alms-seeking alms with others, in order to gain the most desirable seat, the best water supply, the best food. And at the time of joining the benefactor's house, this person came in front of the high officials and then toyed with the children in the house, etc. encounter your alms-seeking alms with others, in order to gain the most desirable seat, the best water supply, the best food. And at the time of joining the benefactor's house, this person came in front of the high officials and then toyed with the children in the house, etc.

41. What is called 'impudent in the mouth consists of four specific examples as follows' are the words that are not built up to be uttered in front of the Sangha. Before the conference, and before the aspiring figures. And where the benefactors. Means: 'There is someone here who is not required to lecture in front of the Sangha.' And in the same way before a conference and a minor as asserted above. [ 243] and when someone asked him a question there, he answered without consulting the elder [in case he intended to answer] and where his benefactors said the following , 'hey, (there is that person) there is anything special in your home?' Is there any rice porridge in the house or anything to eat? What will you give to me? What will we eat today? What kind of water will we drink?

42. What is called 'impolite in the mind where many concrete cases are lack of constructive thinking, namely, intentions, [pitch. and harm. etc ..] in these cases and that. Only do those things with the mind and there is no mistake in body and speech.

43. Not to be flattering about family origin (kulesu ananugiddho) : any benefactors (families) who approach him do not flaunt them (black. want the necessities or due to a close relationship with the male servant that does not suit the requirements of the law; The implication is that he is not someone who shows sorrow to them and adds tasting to them. This person feels contented when they are happy, and miserable when they experience suffering. And this person proceeds to participate in any work or work that arises. 

44. And in this verse, the words 'he should be' ( c'assa),  were affirmed in the preceding verse as if 'he should be ... meek' (suvaco c'assa), must be explained with words in this way: 'you should be contentious, you should be nurturing. . . '  

[First verses, verse 3]

45. When Buddha declared what a hermit in the forest needed to do in a special way with the wish after having managed to reach the state of peace, and residing in that state or suppose you are cultivating how to get there. now he offers a verse as follows.

Na ca khuddam samācare kiñci,
 yena viññū pare upavadeyyum

His actions
Not petty, petty
Make other people may
Be able to criticize

Because of the desire to announce what should not be done as follows:

46. ​​The meaning is as follows: there are some small things ( khudda) where the body of wrong conduct, the misconduct, and the misconduct  are called 'bad', and when this bhikkhu does what he should do, he may not do the trivial things ( na ca khuddam samācare)  in it, and do not do it, not only gossip he does not do but also anything else ( kiñci);  The point is that he doesn't do even the smallest thing, about the size of an atom. And then he showed the danger here in this life to him in doing those things [by saying] that other wise people could complain about. (yena vinñū pare upavadeyyum);  and here the less wise people are not qualified because they do either something not to complain about, or something to blame or something to blame or more or less. But only wise people are qualified because after finding out and discovering that person he or she speaks out reproach for reproach [ 244 ] and compliments what is worthy of praise for which he I say 'other wise men.'

[The second part of verse 3]

47. The Buddha now affirms with two and a half verses the approach to the heading of Meditation as follows. And that approach is divided into what to do and what not to do, especially for the Bhikkhu khưu abiding in the forest, wishing after having managed to reach the status quo. To dwell in it or someone who is cultivating the right path to attain that state. - under the heading a 'ascetic hermit' pooled all those who wish to come and reside in it. Through taking that as a meditation topic (the topic of meditation) - and thus, having done this, he now begins to give an explanation of the mind, starting with the words:

Sukkhino vā khemino hontu,
[sabbe sattā bhavantu sukhitattā]

May all beings
be peaceful and at peace
May they prove to be
happy and at peace

The purpose of this is to serve those bhikkhus as a safeguard to ward off fears and at the same time as a meditation entry to meditate as the basis for meditation.

48. Here [60] joy (sukhino: literally 'to be happy') means to be at peace. And safety (khemino) : get safety; This means, without fear, without disaster. People: (Sabbe) : There is nothing left. Beings (sattā): All beings. Happy soul (sukkhitattā):        means. black. 'There is something refreshing on its own): with a refreshing mind; and here we can understand that they have joy, to be with the body, and to be 'happy with the mind. And they feel safe from all fear and disaster. But why is this so confirmed? To be able to show the different forms to practice from the mind where c; because from the heart of sentient beings one can practice such sentient beings: 'May all beings be happy' or May all of them be safe 'or May their hearts be happy' (please read Ps. ii . 130 tt.)  

[Paragraphs 4 and 5]

49. When Buddha briefly demonstrated the maintenance of loving kindness in such a person by practicing an appointed concentration, he now uttered the following two verses:

Ye keci pānabhūt'atthi tasā vā thāvāra vā anavasesā
Dīgha vā ye mahanta vā majjhimā rassaka amukathulā
Dittha vā ye v addhittha ye ca dūre vasanti
avidur Bhuta vā sambhavesī vā: sabbe sattattā

May all those who
Have sentient beings have the life of the
weak or the strong
Don't miss anyone
Long or large
Middle and low, big and small.
Species seen, not seen
Species that live far, not far
Species that are living
Species will be born
May all beings
Be happy and happy.

He does this to show the full details. In other words, the mind is used for the ordinary variety characteristics where the object does not become stable in the first place. But only gradually became steadfast by following the arrangement of that object, and for that very reason he uttered these two shelves starting with 'Any Being'. sustainable [61] on the object itself which is arranged by giving the words in duo or trio started with a pair of 'fragile or solid' he does this by the way. In other words, when an object is completely visible to a subject, it is easily perceived. That is why he uttered these two verses beginning with 'Any living being' whose goal was to determine [62]    on the object that has been sorted by the words duo, trio, beginning with the 'fragile and firm' duo doing so in this way. In other words, when an object is completely evident to someone, the mind [ 245] easily sticks to that object. And so he uttered these two verses beginning with 'Any sentient being', the goal was to identify the object in order to show how the object was arranged through the words duo and triad. beginning with 'fragile and firm', because he wanted to strengthen the minds of those bhikkhus on the object that was completely evident to these bhikkhus. And in fact, he outlined four from the duo. Specifically, the brittle / solid duo, the tangible / invisible duo, the duo / near, the duo present / what are still trying to exist. Then, with six words starting with 'long', he also pointed out three specific triples, long / medium / and short, large / medium / small. And thick / medium / and small size. Because the meaning of the word 'medium size' is implied in all three triples and the meaning of the word 'small size' also implies in the other two words.

50. Here. Any (ye keci) is a word with nothing left. The beings ( pāna) are just beings ( bhūta), so they are also sentient beings ( pānabhutā); in other words, we have breath ( pananti) [63] key so we are creatures ( PANA). Through these words he included all beings belonging to the five types of aggregates (beings)         [64] which are completely dependent on exhalation and inhalation. [65] And that is why they are called living beings ( bhūtā: past participle of the verb bhavati)       whereby he combined all beings one and the four aggregates. In fact: atthi = santi ( another grammatical form); they are just a fact. 

51. After having been comprehensively specified with the words of  any existence,  all beings that will appear in the future will be combined in duos and triples [as mentioned above], now. here he again pointed out that once again all of these [creatures] by the first duo, namely,  there is no object, no matter how thin or solid, does not exclude anything (tasā and thavarā). and anavasesā).  Here, if they are thirsty, then they have a fragile character (tasā); [66] this is indicative of beings who are thirsty and afraid. They exist. So they have a solid character (thāvarā);    This is an expression for the Arhat, who have renounced craving and fear. There are no creatures that are excluded, so they are not among them (anacasevā); All creatures are what we mean here.  

And what is mentioned at the end of the second pair of verses should all be understood as analyzed by the duo or the trio as follows: fragile or solid, may all beings feel happy in their hearts, and so on until the '[creatures]' duo exist and are about to appear. May all [those sentient beings] feel happy in their hearts'

52. Now for the six words starting with the word 'long size' the symbol for [three] the trio begins as follows, 'long / medium / short size: The long size (dīghā) sees where the [creature] ] has a long (selfhood) body as if the fish (Nagas) fish, lizards, etc .; because in the vast ocean, there are many types of Mang Xa body with the size of hundreds of fathoms long, there are also many species of fish and lizard [with body] up to many miles (leagues). Large size (mahantā): has a large body like the turtles, etc .. in the water, [ 246 ] like the elephant, the snake on the shore, and there are also the Asava Danava of inhuman type. And people say: ' Rāhu       is the type of youkai that has the biggest body (A. ii. 17); because the body of this [true monster] is four thousand and eight hundred miles tall. The arms were also one thousand and two hundred miles wide. [Youkai] 's eyebrows were about fifty miles long, and the same length between the fingers and toes and [youkai]' s palms was about two hundred miles wide. Medium size (majjhimā) we have to mention the body of horses, cows, buffaloes, pigs (pigs), etc. The short size (rassakā) falls into beings of one type, the other with the body [normal] short compared to species of large and medium size bodies, such as dwarfs, etc. Small size (anukā)    these are beings not visible to the naked eye but only within the sight of the celestial eye, and they are created in water, etc. with a very subtle body; or of mediocre form, etc. Besides, any living being of any kind with a body smaller than the medium size and of the medium size or less than the medium or thicker type may be listed. into a small [body type]. The [ thūlā ] is a thick , round-shaped being such as some fish, turtles, snails, mussels, clams, etc.

53. Having made it clear that all sentient beings without exception are included in the aforementioned triples, he now points out again by aggregating them into the remaining [ ] begins with 'either mock of the visible or intangible categories.' Here, what is tangible (dītthā) is any [being] that appears in the sight of our eyes. What about the invisible type (adītthā)    are those that exist in the ocean, in the mountains, outside our world, etc. With the duo 'whether they exist far or near,' he points out that beings exist far away. or close to [our own bodies], these [beings] can be understood as species without legs, or with three legs; for beings existing within our own bodies we are listed as near (avidūre, while [beings] with him [our bodies] are far away ( dūre ). thus, those beings who exist within the four walls of our house are considered close, while those existing outside those four walls must be counted as far away.     [also,] what exists within our own residence, in our village, nation, mainland, or in our world, our grandmother is said to be near. Whereas what exists outside [what just listed above ....] our world is considered to be far away. Beings existing (bhūtā): are beings born, created; they are regarded as "existing and existing" and will not exist. It is a symbol that refers to those who have wiped away all contraband or; in particular, the A-la-Han.) However, they still find a way to appear: sambhavesino = sambhavam esanti (replacing the two short syllables into a compound word ); This is a manifestation of the organic       [67]  or ordinary people, who are still seeking to appear ( sambhavam esantānam)  in the future [ 247 ] because they have not eliminated the [existing] fetters. In other words, in the case of the four ways listed in the womb. (please read td. M.  i. 73) those that are born with the ovum or are born from fetuses known as [beings] are still seeking for themselves the existence of how long the eggshell and the fetal membrane have not been broken. But when the shell and the fetal membrane have broken, we call these beings already existing. However, the beings who appear lowly and those who are being still called [beings] are seeking ways to exist, even in the first moment the mind appears and these beings are called exist right in the moment of second awareness. Or are they just [beings seeking to exist] until they have attained any posture other than the state they were created while immediately after that state we call them [the This being] already exists.

[Paragraph verse 6]

54. With the above two and a half verses beginning with 'joy' Buddha demonstrated in many ways the way of cultivating from the heart of a person to beings by the desire to bring happiness and benefit. Now he teaches the following:

Na paro param nikubbetha,
 [nātimaññetha katthaci nam kañci,
Vyārosanā patighasāññā
 nāññamaññassa dukkham iccheyya]

Hope that no one
Deceive, deceive anyone
No one despises
At any place
Not because of anger,
Not because of opposition,
There are people desiring
To hurt each other

The Buddha did so to show through his desire not to cause harm and suffering to sentient beings. It is a translation of the Presbyterians; but now people translate it as param hi [instead of Param ni-] which is unbelievable.  

55. Here, one person (paro- subject, male, singular) is an individual ( parajno), and another person (param - opposite, male, singular.) Is another individual . ( parajanam). Please do not .... destroy (na nikubbettha) : May that person not betray. also do not overlook (nātimaññetha): or please do not (na) let that person by being subdued (atikkamitvā) boast ( maññeyya). No matter where (katthaci) : anywhere. Outdoors, in the village, in the field, among relatives, or in the congregation. etc .. This person (male) : that person (etam). And the whole (kañci): b          Any one whether it is close to the seat or brahmin or the owner of the house or the sa, whether of the upper class or poor. etc ..

56. By provocative or with ideological opposition (vyāsanāññā): with provocation by changing the body or speech and the opposition with change in mind; and people say Vyārosanā patighasaññā ( shortened words, in the tool way) instead of normal one should say Vyārosanyā patighasaññya [ like the ordinary singular or shortened words in the tool way] like in the sammadaññā vimuccati. (meaning to be completely liberated through right understanding: A. iv. 362) was given even though we should normally say anupukkasikkhā anupubbakiriyā anupubbapatipadā ( 'through diligent cultivation, through daily labor). and practice diligently ': please read M.          i. 479. iii. 1) as given however normally we should say anupubbasikkhāya anupubbakiriyāya anupubbapatipadāya ). 

57. Pray they should not want evil for others: nāññamaññassa dukkham iccheyy = aññamaññassa dukkham [ 248 ] na iccheyya (other word arrangement) . What does this mean? From the mind should be amended t i ến where beings not only enter through the mind is expressed in 'playful happy and safe), etc .. but also progress where beings should cultivate the following manner:' Oh May no one destroy the happiness of others with sabotage such as betrayal, etc., or demean any person anywhere by conceit ( mānavatthu) including the family origin, property, etc. (please read M. iii. 37), and May no one desire evil for others by provocation and malice. '     

[Paragraph verse 7]

58. After the Buddha showed how to cultivate from the heart what it is in sentient beings, to further explain the meaning of the desire to do no harm and suffering, he added.

Mātā yathā [niyam puttam āyusā ekaputtam anurakkhe.
Evam pi sabbabhūtesu mānasam bhāvaye aparimānam]

Like a mother's heart
To my child My
whole life to protect my only
Son
Also, for all
Beings of sentient beings
Practice the mind
Without limitation.

To illustrate the same statement with a metaphor:

59. The meaning of this metaphor is as follows: just like a mother ( yathā māta) has kept (anurakkhe) her son (niyam Puttam),  the one she has breastfed since birth, and they that birth was also her only son ( ekaputtam),  able to preserve with his own life by sacrificing her own life to avoid suffering for the son. Thus (evam pi) the son can cultivate (bhāvaye), can always create, can increase compassion ( mānasām) for all beings (sabbabhūtesu), and he can maintain his heart from that mind an unlimited way ( aparimānam) thanks to the object of the mind in a non-residual, unrestricted and spread way to all sentient beings.   

[Paragraph verse 8]

60. After showing how to cultivate kindness from the heart of beings in all its forms. He continued

Mettañ ca sabbalikasmim. [Mānasam bhāvaye aparimānam. Uddham adho ca tiriyañ ca asambādham averam asapattam.]

Practice mindfully
In all the world
Practice mindfulness Vastly
unlimited
Above and below
Same width
Unrestricted
No grudges, no hostility

61. Here, he patted the baby ( mejjati) [68] and took care ( tāyati), so he was a friend. ( mitta); The meaning here is that, through the tendency to care for the welfare of beings, he acts as a lubricant ( siniyhati) and protects against danger that will come. The state of a close friend ( mittassa bhāvo) is kindness (mettā = from the mind). For all beings (sabba-): an unlimited way. The world (lokasmim.): Is the world of beings, from the mind mānasam is a state of being in mind ( manasi bhavam); because people say this because there is a connection to the mind. He can practice progress (bhāvaye):          can be further developed. There are no limits (boundless). Thus one does this immeasurably ( aparimānam);  it has been affirmed as an object consisting of countless beings on this earth.

62. Above (uddham): above he would imply that beings of the formless world exist here. Towards the bottom, he meant the beings of the sex realms that exist here. Around (tiriyam): in the middle; he wanted to refer to the beings that exist in it.       [69] No opposition (asambhādham): If resistance, the barrier has been broken. Is what it means here. (please read Thanh Dao Dao.Ch. ix. §§40tt / p. 307) the enemy is considered a barrier; The meaning here is to be directed even to him. Do not appear wrongly (averam): not resentment; [ 249 ] the meaning here is. not showing up, even now and in the future, a sign of hatred. Or an enemy (    asapattam):  there are no enemies; because a person of kindness, everyone loves even inhuman people and this person has no enemies at all; therefore, the meaning of that kindness is called 'without enemies' because of its unjustified character. and these words, 'enemy' or 'adversary' have been used as metaphorical expressions. [70] This is a word-by-word interpretation.  

63. And here is a commentary in the sense. He wants to advance (bhāvaye - 'can cultivate in living beings.), Can increase, bring development. Increase and reach fullness. Unlimited (aparimānam) all over this world. (sabbalokasmim) his mind (mānasam) the word (mettam) was mentioned in that way. 'So .... you should cultivate without limit your mind covering all sentient beings. (paragraph 7) how? Above all (uddham) below (adho) and from all sides (tiriyam.) Are equal      the way of spreading is nowhere to the supreme being. That is the basic thing, including the non-god and non-god) down to hell. (the lowest level of hell) and all around everywhere, or pervasive spread does not exclude anywhere.] The state of the infinite realms above, the sex world below, and surrounding in the middle and when he progresses his mind in this way, he can cultivate this in sentient beings by making sure there is no opposition, no injustice, or hostility, so that cannot be opposed, without any wrongdoing or enemies ( asambādham averam asapattam) or else he could advance and increase in this whole world as divided into the three parts mentioned above. Below, and from around the width. His loving kindness came completely when it reached immeasurable progress and was not opposed, because it found opportunities everywhere. There is no injustice, because the annoyance with others has been removed, and no longer any enemies will disturb, because all those troubles have been abandoned.

[The first three lines of verse 9]

64. After proving how to cultivate from the mind of beings, he continues to say:

Tittham caram nisinno vā sayāno
 vā yāvat'assa vigatamiddho.
 Etam satim adhiṭṭheyya.

When standing or sitting
When sitting or lying down
Long until you
are awake
Stay in this mindfulness

He performed this stanza to demonstrate the precepts of the four postures (to sit and walk) for those who still dedicate their posture to their majesty.

65. The meaning here is that, while he was still cultivating in the state of 'that kindness' [ 250 ] instead of applying any of the majestic rules given in the following paragraph' he sat down. , legs crossed, but body still upright. ' ( D. i 71) instead of applying any statute of honor here. In accordance with his wish that he eliminated any inconvenience in any particular posture [which had been unexpectedly occurring while maintaining that posture for an extended period], thus giving whether he was standing ( tittham) walking (caram) or even sitting (ninno vā) or naming (sayāno vā) for a moment (yāvatā)  , he would not be hypnotized. ( vigatamiddho). So he could still continue to pursue ( adhittheyya - the  decision to choose) mindfulness meditation ( satim)  for this kindness (etam). 

66. In other words, after showing the increase in loving kindness [in the previous verse] we now say 'he is sitting, walking' can show this domination, for one someone who has gained mastery desires to pursue (or choose to) meditate mindfulness whether he is in a standing or walking posture.

67. In other words, standing posture, etc. does not prevent him; but still, whether he is standing or walking in that period (in other words, standing posture, etc.) does not prevent him; but also, whether he is standing or walking in that stage (yāvatā ) he wished to pursue or decide to choose mindfulness meditation from the mind by majesty when he was standing or walking like that.  

68. The intention is as follows: he is still able to cultivate in the following assertion 'of loving-kindness toward the whole world he is still able to cultivate' himself (1) is he (assa) ) desire to pursue or (decide to choose) meditate on this kindness (satim) meditation through that posture. [he can still pursue this mindfulness] while he is busy doing the standing movement, etc .; or false, (2) for a moment (meditate on this kindness (satim)] through that posture. [he can still pursue this mindfulness] while he is busy doing dread suspected vertical, etc ..; or fake, (2) in a moment ( yāvatā) he did not have any trouble no matter whether he was standing, etc .. he could still (assa) desire to pursue or (decide to choose) meditate on mindfulness of this kindness of mind ( tāvatā)  he remained also pursue this mindfulness.

69. After having encouraged such a benevolent dwelling, 'he can still pursue mindfulness like that;' he clearly shows by mastering the mindfulness of such kindness. He continued:

Brahmam etam.
Vihāram idhamāhu.

This way of
life
Is referred to by the Life as a high way of life

70. The meaning here is that this place of existence certainly exists where kindness has been proclaimed in a way that begins with the words 'be happy and safe' down to the words 'whoever wants it' pursue this mindfulness. And now it is here (etam) - because among the celestial and transitory, the holy places, the place of (four) majesty   [71] is pure and beneficial to the very main. yourself and for others too. that is, they consider (āhu) here (idha) to be in the law and law of the saints. An offense (Brâhman viharam). [ 251    ] they say this is the best place to reside, and as a result, whoever pursues and decides to choose mindfulness continuously and so on, whether it is standing, walking, or sitting, or pretending to be If you lie for a while, you won't be overwhelmed by hypnosis.

[Paragraph Shelf 10]

71. The Buddha proved to the Bhikkhu khưu monks to practice mindfulness from the heart in many different ways. And come here, because the heart is very close to the wrong view of ego because this mindfulness takes beings as objects, that's why he ended the Sutta with the following verse:

Ditthiñ ca anupagamma
[sīlavā dassanena sampananno]
Kāmesu vineyya gedham na hi jātu
gabbaseyyam punareti

Who gives up wrong view
Maintain full view of right view Attention is
craving
For desires
No longer has to be reborn
Go to the womb

He does this as a way of preventing against going astray into wrong views (please read M. 8) by showing the bhikkhus how to reach sainthood through How compassionate mindfulness is basically for meditation.  

72. This is the meaning of this verse. After leaving the residence meditation from the mind. Defined in detail as follows, 'This is the abode, they say, [you realize] non-rupa things there [the place of meditation consists of range, quartet and the rest. [72] [He identified it as 'name'] and followed this definition, etc. ... for the meditation elements such as 'name'], he recognized the rupas there, again determined them. is 'rupa' through this naming and naming method, [73] he does not pursue the wrong view ( ditthinca anupagamma ) [renounce that wrong view because of its obvious perception] by asserting the following: an entire block Just a compounded vi- tic, no sentient being can be found here (Si135) until at the end he becomes a virtue ( sīlavā).    ) that kind of virtue is supramundane [74] because now he has perfected ( sampanno ) in the right view, which is called knowledge ( dassena ) and is what corresponds to the supramundane That's it. After that any craving that exists in that mind remains unspecified except in the physical place, such as kamesu as objects (see nd 1-1), for that taste. eradicated ( vineyya ), vineyya - literally after giving up or after being trained, vinayitvā      (changing the verb in the way), that is, he has been treated, by reducing [certain afflictions] and by eliminating [certain other afflictions] with no remainder. omission (see for example Mi34), thanks to [he attained] the most hybrid and non-hybrid, he will certainly no longer be reborn any more in the womb, he will only be reborn in the Land of Immigration, places where he attained Arhat and attained the passing away of Nibbana [75] . 

[Conclude]

73. When the Buddha ended the Sutta as above, he told the bhikkhus' go, bhikkhus, and go and reside in the same forest. Every eighth day of the month is the day of listening to the dharma. Put up the gong and chant this sutta from the mind, and then give the sermon, a sermon, and be careful to bless. Cultivate the same meditation topic, [ 252 ] cultivate and develop this topic. Then instead of showing terrible things. These evil demons will certainly bless you and seek your good.

74. They agreed, and after getting up from their seats and worshiped Buddha, let him stand to the right. [they hit the road] back to where they came from. And they did what they were told. [Now with thought] the elders will bless and seek good for us. ' The gods are also filled with happiness and joy. And they also left the residence. Prepare hot water, wash their backs and legs and arrange protection for them, where the bhikkhus have cultivated meditation from the heart, and on that basis, they have achieved meditation on the three common characteristics. about impermanence, suffering and non-self,] until all of them reach Arahantship, attain the supreme holy fruit, in that same rainy season. And they can perform the four-ritual in pure. [76] 

75. When those who are skilled at doing the benefits Also have the skills to practice the dharma As the Buddha taught And will have the insight And gain the righteous wisdom Peace, complete liberation of mind. So the wise prefer to stay in Immigration place immortal. Miracles of saints, Successful successes to complete To achieve then remember continuously The benefits must be persistent efforts Good deeds and pure conduct Entering meditation and finally the mind wisdom 

The commentary on loving-kindness in the Absolute Evidence of Truth, ie the commentary on the Little Tantra comes here is the end.

-ooOoo-

WORD

As mentioned at the beginning of the piece Litigation as follows:

I would like to pay homage to the Three Jewels first
.
And then I did a couple of lines of commentary
About sub-chanting [77] sublime (ch.i, 2)  

And here the commentary has been completed, first of all the subjects in this volume, including nine specific topics as follows, Tam Quy, ten lessons, Thirty Two The, Male Asked Dao, Kinh auspicious, Kinh Chau Treasures. The Sutras Outside the Wall, The Sutta Museum and The Sutta

Then a verse is improvised as follows:

[ 253 ] May all the merits I do, my desire to dwell long-term in the Dharma while completing the interpretation of the Litigation, may the lingering influence of the Dharma for all beings what the Buddha declared so hard that they would recognize, gain more , progress and reach fullness. 

*

POSTSCRIPT

The commentary on the Sūtra by the elder is equipped with the highest pure faith. With wisdom and a lot of rare diligence, this commentary has seen an accumulation of many qualities of integrity, elegance and many other qualities in order to cultivate virtue, being capable of deepening and understanding. thorough ideas of beliefs of Himself and of many others. Those who possess the sophistication and understanding, who have the ability to penetrate the Dharma knowledge of the Blessed One as conveyed in the Tripitaka plus the commentaries, have one uncle prize, blessed with the sweet voice of having the preeminence of an interpreter, He said what was appropriate, a great interpreter, a great exegete,

May this exist here to lead the way
In order to have pure morality and many other benefits
To the families who are seeking the means
To bring them through the world.
Because for as long as there exists in the world, the
name of the Omniscient One still persists,
so that all the pure hearts can be
understood
.

The commentary on Tieu Tung in the sutta demonstrates the absolute meaning, ie the commentary on Tieu recitation is here./. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.17/3/2020.