1b- Tri understands Goodness and its basis.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Renunciation of killing is good (pāṇātipātā veramaṇī kusalaṃ).

The word  verama v, v era  means:  hostility ,  opposition, veramaṇī   literally means "to oppose", the extended meaning is "to abstain, to avoid, to give up", to mean veramaṇī is  virati . .

The professors have explained veramaṇī as "intentional (cetanā) to corrupt sin, intentionally ward off evil", such as:

Veraṃ manati = viramaṇī: (purposely) ward off sin, called viramaṇī.

Or: "Make no more sin, called viramaṇī" ..

According to the Pali grammar of the Magadha language, viramaṇī transforms into veramaṇī, perhaps this is a common form of reading camp sounds.

So someone chants both, ie veramaṇī sikkhāpadaṃ or viramaṇī sikkhāpadaṃ (meaning: According to the study is deliberately shunned).

In short, veramaṇī (or viramaṇī) is another word for cetanā.

This cetanā is named on the basis of volition (manasikāra), if the intention is correct (yoni so manasikāra) then this cetanā will shun evil, abandon evil, and destroy evil. If the author is not right (ayoni so manasikāra), then cetanā will create evil, sin.

Correct  volition arises a good cetanā,  a false intent  arises a bad cetanā, a right or wrong intention in the mind of the mind-door (manodvāravajjanacitta).

The mind-door of the mind-door imparting a condition to the kind of good energy (javanacitta) or the unwholesome mind is born [71] (here is not referring to the collaborative forces of the Alahán).

Again, "deliberately away from sin and evil" implies based on the two mental states "shame of sin (hiri) and fear of sin (ottappa)". It is these two dharmas that help cetanā (intentionally) have much power, not creating any unwholesome karma or bad karma.

 Three types of abstinence (virati ).

Any kind of abstinence must also be confronted with evil and sin, such as the Holy Path must have Nibbana as an object (scene) to eradicate defilements.

Faced with sin, the mind does not fall into the new sin called abstinence, and there is no sin, so the mind does not fall into evil which is only natural.

Such as "not having a precious object, so it is only natural to steal things, to meet a person's treasure but not to steal, that is to abstain".

Without the opportunity to meet other people, it is normal to be unable to fall into 4 evil expressions, when meeting someone without talking, not lying ... It is abstinence.

And from this point we see the  "benefits of living in solitude, " as the Master taught.

a. Avoidance due to habit (sampattavirati).

The word sampatta is the past participle of the verb sampāpuṇāti (saṃ + pa + ap + uṇā).

The verb sampāpuṇāti means "to come and meet", so sampatta means "to have arrived and to have met".

From the meaning of sampatta, it can be understood that this avoidance has been done, has been done and has become a habit ..

A person who has a habit of not doing evil - akusala, when facing evil - akusala will not violate evil - akusala.

Like Elder MahāKassapa when he was a young man named Pippali did not want to get married, because in his previous life he practiced meditation many times, so the mind often turned to sexual separation, but his parents insisted that he marry.

To please his parents, he made a very beautiful girl's statue, made it red and wore jewelry, telling her parents, "If you find a girl like this, I will marry you." wife".

His mother let the Brahmines bring their statues everywhere to find people like them.

In Sāgala, Bhaddā was identical to the statue made by the Pippali youth, the Brahmin found her Bhaddā.

Like the young Pippali, Bhaddā did not want to have a husband, and they wrote to each other to clarify their ideas.

The two postmen, met each other in the middle of the road, showed each other the letter, and concurred to exchange the messages with the opposite content.

Therefore, the wedding was celebrated, but on the wedding night, the two were separated by a wreath. When their parents were together, the two men decided to leave home.

The reason for this phenomenon is because the two of them have lived a virtuous life together for many lives, so now, although they have to get married, they still keep the virtue of purity.[72]

(An pollution in sensuality like this does not even exist, then what to say about the violation of adultery?).

The text will explain the Chief Justice[73] There is another story, summarized as follows:

Bodhisattva Cakkana.

When Bodhisattva was still rolling in samsara, there was a life called Cakkana, his mother was seriously ill, the physician told to find the living rabbit, kill the rabbits to get blood mixed with new medicine from the disease, Cakkana's brother said:

- Hey Cakkana, go to the house, find the rabbit to bring.

Obeying him, Cakkana walked away, Cakkana caught the rabbit, seeing the rabbit's fear and pleading. Bodhisattva thought: "It is not appropriate for me to kill a life in exchange for life for my mother." And he let the rabbit go.

When he returned, his brother asked, "Hey Cakkana, did you find a rabbit?"

Cakkana recounted the story, the older brother scolded Cakkana, and Cakkana went into the place where his mother lay, making the vow: “Since I was born until now, I have never killed an animal, because of this sincere word to my mother I'm out of sick. "

Immediately then, his mother's illness improved and then ended.

The vow above shows that Cakkana's "habit" is "never killing any creature", so he sees the rabbit trembling in fear of his release.

Cakkana is a precursor to the Bodhisattva, he often has a compassionate heart for all sentient beings, due to this habit, Cakkana has never killed the creature from birth to adult.

Again, a person when faced with evil, due to his noble honor, or the good honor of his family, does not fall into evil and unwholesome.

Or, thinking of the punishments of the king, the retribution of evil and unwholesome, so when faced with evil, unwholesome will avoid that evil and unwholesome.

This is called abstinence due to habit.

b. Diets avoided by maintenance life (samādāna virati).

An abstention by accepting the rule of a religious activity, similar to the acceptance of a student's school rules or the martial law acceptance of a soldier ...

The acceptability (samādāna) of learning about morality comes from the spirit of self-discipline, accompanied by faith.

In Buddhism, there are four precepts as follows:

- Study the precepts for Bhikkhu, including 227 things. [74]

- Learn about Bhikkhu khưu ni, including 311 things. [75]

- Studying the precepts for novices - The novice precept consists of ten precepts and 75 appeals to study the dharma.

As for the female student (sikkhāmānā) who is a novice monk who wants to take the bhikkhuni ordination, he must preserve the six precepts (the first five precepts of Sadi and the precepts).

That is, in addition to novice monks, these six precepts must not be violated, assuming that one year of Sadi ni's eating is temporary, of course, he must repent, but a year has passed as if giving up, must start again.

- Learning gender for the male access - the female access, including 5 gender, 8 gender or 10 gender.

Studying the precepts in Buddhism is not merely a precept but also includes concentration and wisdom.

“Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti.

Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati. Katamak tisso?

Adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā. Imā kho, bhikkhave, tisso sikkhā, yatthetaṃ sabbaṃ samodhānaṃ gacchati.

"Bhikkhus, this recitation, including more than 150 disciplines, needs to recite half a month. Here, the good men want to benefit, learning the recitation.

The Bhikkhu khưu, all recorded photography into three school world. How is dad

- Increase the upper education, increase the higher education, intellectual property. The three main school of this law, the Bhikkhu khưu capture photography all [76].

And Buddha taught:

Yampi, Pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvaka jīvitahetupi nātikkamanti.

"- Pahārāda (Atula King - Ns), when the dharma teachings are designed for the disciples, even for human life, they will not pass." [77].

The book of Purification has stated two types of stories as follows:

In the Mahāvattani forest, there is an Elder who is bound by black bandits and then leaves.

The rope is not sure, but the Elder lay there for seven days because he was afraid of breaking the precepts of "harming the herb" and committing an opposing favor (pācittiya is "damaging the good deeds"). During that time, he developed the insight knowledge of Anahama, the sentient being of Brahma.[78]

The text of the text of the Chief Justice explains the story as follows:

There was a male abbot who took the precepts at Elder Piṅgala Buddharakkhita at Ambariya Vihara and finished his work in the field. At noon, he removed the cow for him to eat and had lunch.

When he awoke, he discovered his cow was lost, he went looking for cows. Due to his carelessness, he was wrapped around a python, his hand has a sharp knife, he tried to cut at the python but suddenly remembered his precepts, he thought, "If we hold the sharp knife, when python tightening, for fear of death we can kill the python, "then he continued thinking" if we throw the knife near, maybe we will pick it up to kill the python ".

He threw the knife away, then commemorated the precepts he had maintained. Due to the power of the world, made the python removed and he was peaceful.

 c. Avoidance due to elimination (samuccheda virati).

Is absolutely no longer violated, due to the attainment of Nibbana, uprooted at the root (setughāta - breaking the bridge), no contact with evil, unwholesome.

Like the Order of the absolute level does not violate the five precepts, a thought of killing sentient beings, taking away from ... does not arise for the Saint.

Ruler Anahàm, a thought of prostitution also does not arise, an arahant thought unwholesome.

Of the three types of abstinence, abstinence from accepting what is learned (that is, the practice) is the most important because it understands the benefits of gender.

Avoidance due to the exception is achievements, achievements are the result of the practice, he does not need to waste as much as the practice.

Abstinence from habit can be a kind of mindless mind, a natural instinct, like the people of the North of Europe (Uttarakurudīpa) who keep the precepts naturally, but the people in this continent do not witness the result. .

Only the precepts due to longevity, bringing the position to liberation of suffering, because of the  gender  and  gender benefits .

“Dussīlassa bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi.

Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ ...

"The Bhikkhu khưu, with the wicked world, with people who broke the world (sīlavipannassa), the Chief Justice of such people vandalized (hatūpaniso).

When right concentration is not present, with the right concentration being vandalized, as true knowledge is so vandalized "...[79]

Moreover, the observance of the precepts is taken seriously by relying on faith, the fullness of faith, the precepts will not be violated, contrary to weak or limited faith, this person will violate the precepts.

“... Saddhaṃ kulaputtaṃ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati. Katamāhi pañcahi?

Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati.

“... Based on the faith of good-hearted son, the family members grow up in 5 aspects. How is the year?

Grow up in belief, grow up in gender, grow up in learning, grow up quit, grow up intellectually. " [80].

The above passage shows that the Buddha raised his trust first, when faith increased, then the world grew.

Again, one of the five hard minds (cetokhila) is: "Doubts in the Precepts of Education (sikkhāya kaṅkhati)", the bhikkhu with the doubts that the precepts will not mature or flourish in this teaching [81].

Therefore, the Dharma Teachers taught,  "The longevity of learning about morality depends on faith" .

2-Analysis of good karma .

-  Analysis according to France (dhammato).

Three friendly karma (not killing, not taking for not giving, not deviant in sensual pleasures) belong to the body, so that the mind and mind are based on the right mind.

Four good karma (no lie, no stabbing, no cruel, no bullshit) is speech, due to the mind and mind of history based on the right intention.

Three good karma (not immersed, not angry and wise) belong to the mind, so that the mental state that governs the mental states cooperates with it, based on right intention.

-  Analysis in groups (koṭṭhāsato).

The seven good karmas which are body and speech are good, not good (mūla) good.

Three good karma are good and good, while greed is not ignorance (alobhamūlaṃ), Italy is not groundless (adosamūlaṃ), right view is unconscious (amohamūlaṃ).

- Analysis by object (ārammaṇa).

The object of good karma is similar to akusala kamma, except that it does not create evil.

-  Analysis by life  (vedanāto) .

The charity industry has only two life is: lost and discharge, because good karma does not have suffering.

-  Analysis by radical (mūlato) .

Seven good karma: If done by the mind of good will, there are two senses, no-greed and no-yard.

If doing with good-hearted mind, there are three bases: No greed, no anger and no ignorance.

Italy does not take part  in the mind of good will only have one base is the yard, in the mind there are two bases: no yard and no si.

Because "greed" is the root itself, it cannot go with itself.

Italy does not pitch  in the mind of goodwill, there is a base of no-greed, in the mind of goodness, there are two bases: No-greed and no ignorance.

Right view  has two bases: No greed - no anger.

In addition,  if you analyze according to the Four Truths  :

a-akusala kamma.

The first seven akusala kammas are direct suffering.

 The idea of ​​craving (abhijjhā) is the direct practice.

Italy hatred (byāpāda), the wrong idea is both the sole and the indirect.

b- Good karma .

The first seven good karma are indirect suffering.

Italy into greed, meaning to be both angry and unhappy.

Right understanding in the mind of the mind is the Noble Truth, in the mundane mindfulness, it is both the Noble Truth of Suffering and Indirect Concentration.

Right understanding in the supramundane result is external.

Eliminating evil and akusala kamma is eliminating the empire (temporarily).

End of the position to know about akusala and akusala.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/4/2020.