2 -Kids know about four types of real things.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
Right Action.
"Buddhas, what is food, what is the beginning of food, what is the cessation of food, what is the way to cessation of food?
Chu Hien, there are four types of this food, making sentient beings be reborn (bhūtānaṃ and sattānaṃ ṭhitiyā), or sentient beings will be supported (sambhavesinaṃ and anuggahāya). how is four?
The union of reality or reality (ālāra oḷāriko and sukhumo), the actual contact is second (phasso dutiyo), real thought is the third (manosañcetana tatiyo), the real consciousness is the fourth (viññanaṃ catuttho).
From the beginning of Ai has set the start of food (taṅhā samudayā āhārasamudayo). From the cessation of craving there is the cessation of food (taṅhānirodha āhāranirodho). The holy path of the eight branches (ariyo aṭṭhanigiko maggo) is the path to the cessation of food, i.e.: Right view (sammādiṭṭhi), right thought (sammāsaṅkappo), right speech (sammāvācā), right action (sammākammanto), right livelihood (sammā-ājīvo), right effort (sammāvāyāmo), right mind (sammāsati), right concentration (sammāsamādhi) ” .
Solution:
The passage above mentioned four types of real things: real food, real food, real thoughts and real food.
And craving is the cause of this food, except craving is the cessation of food.
Buddha declared:
“ Sabbe sattā āhāraṭṭhika:
There are questions: Do these four foods need to be understood, or do they need to be practiced? The answer is: “It is necessary to understand widely (pariññeyya).
Sāriputta taught:
“Katame cattāro dhammā pariññeyyā?
Cattāro āhārā, kabaliṅkāro apāroro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Ime kho cattāro dhammā pariññeyyā.
"What are the four dharmas that need to be changed (pariññeyyā)?
Four real (cattāro āhārā): Union real rough or real, real promotion is second, real thoughts are third, real food is fourth.
The word pariññeyya = Pari (complete, complete) + ñeyya (should know).
Pariññeyya is what should be fully understood, full knowledge without residual.
The word āhāra = ā + language base har.
The har is "bring, bring, lead".
The set will explain āhāra as a condition (paccayā) because it results in its own meaning.
There are self-explanatory sentences of real objects (āhāra) as follows:
Āhāriyatīti = āhāro: The nutrients that make evolution (growth), called āhāra.
Attano udayānaṃtaraṃ rūpaṃ janatīti = ojā:
Thus, the real thing (āhāra) because it has nutrients (ojā), nutrients is the quintessence of real things, nutrients maintain and increase the identity.
Question: What is the real condition for other things to be born?
Answer: The real object (āhāra) which means predestination (paccaya) was given by the Blessed One as follows:
“Ko ca, bhikkhave, āhāro anupannassa vā kāmacchandassa uppādāya, upannassa vā kāmacchadassa bhuyyobhāvāya vepullāya ?.
Atthi, bhikkhave, subhanimittaṃ.
Tattha ayonisomanasikārabahulīkāro-ayamāhāro anuppannassa vā kammacchandassa uppādāya, uppannassa vā kāmacchandassa bhuyyobhāvāya vepullāya ...
"Bhikkhus, what is the dish that causes craving (kāmacchanda) to be born, to be born, or to take craving, to be generously grown?
The Bhikkhu khưu, there are net Prime Minister.
Here, if it is not as good as it should be, it is this dish that causes the unborn craving to be born, or the craving for the desire to be born has a generous growth ... ” [4]
And:
“Dveme, bhikkhave, paccayā rāgassa uppādāyā. Katame dve?
Subhanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā rāgassa uppādāyā'ti ”.
" There are two conditions, this Bhikkhu khưu, causing greed (rāga) to arise? how is two?
- The general and not like the author. These measures, the Bhikkhu khưu, are two conditions that cause arising.[5]
There are:
... uṭṭhānaṃ anālasyaṃ bhogānaṃ āhāro.
Maṇḍanā vibhūsanā vaṇṇassa āhāro.
Sappāyakiriyā ārogyassa āhāro ...
... Energetically, not passively is a delicacy for the property.
Jewelry, adornment is a dish for identity.
The above passages show that āhāra (real thing) is used with the meaning of "paccaya - condition".
- The delegation made conditions for excellent colors (avinibbhogarūpa) .
The word avinibbhoga means "inseparable".
There are eight types of rupa which cannot be separated . They are: earth, water, fire, wind, landscape, atmosphere, taste and materiality (this is the basic unit of a unit of rupa).
Pāli explained:
Avinibbhogo'ti = avinibbhogo:
Inseparable, called dissolution .[7]
According to the Abhidharma Commentary, the kalāparūpa, after the number of 51, there is one passing away for every small moment in the mind, and another one for birth (each mind moment has three minor kittens: birth, head, kill).
Therefore, the legal corpses always number 51.
For example, the fire always exists thanks to fuel, too, but the rupa which arises continuously but still suffices is due to having the true materiality (the real union) as a condition to support living beings.
When the old rupa disappears, the rupa rupa is reborn, so the remaining seven rupas follow. Therefore, it says, "The true color which creates conditions for any rupas to arise".
- Actual contact to facilitate life to arise.
As the text: "Phassa paccayā vedanā: contact grace life."
People with good eye (cakkhu pasāda), meet the scenery (rūpārammaṇa) clearly, have awareness of the scene (is the consciousness), these three measures meet, so the eye contact arises, when the eye will arise conditions for sensual pleasures, suffering or equanimity arises (in exposing the energy), should say "real contact is the condition for feeling born".
- Real thoughts as conditions for rebirth (paṭisandhiviññāṇa) .
As the industry corresponds to the Realms of Education, it will be the condition for rebirth in the Realms of Realms. Corresponding with kamma will condition the consciousness to be reborn in the rupa sphere. Karma corresponding to the formless gender will condition the consciousness to be reborn in the formless world.
Thus, real thoughts create conditions for rebirth in the three realms.
-The food made charming for the list - colors born by being born charmed (sahājātapaccayo) .
When the process of birth arises, then nama (nāma) also arises, the list here is the three aggregates: feeling, thought and the aggregates.
At the same time with the process of birth, the karmic hindrances also arise, this kind of karma is called the rupa of birth. miscarriage).
In the ordinary day, when the cittas arise at the same time they arise, they are nama.
At the same time the mind also produces a type of rupa which is known to act or is called cittajarūpa, except the five sense-consciousness and the vipākac-vipākacittas which do not produce cittas, the rest of which produce kamala.
There is a Buddha language:
" Viññāṇa paccayā nāmarūpaṃ: The grace for fame - matter".
The consciousness in dependent origination is only for vipākacittas, some of which are responsible for the process of birth, others are not like the eye-consciousness, the atria. And the true consciousness is for all the minds.
There may be people who doubt the Buddha's proverb: "Sabbe sattā āhāraṭṭhitikā: beings exist due to real things" are flawed.
Because that: There are beings as Brahma thoughtless (asaññī) no real union, no real contact, no real thoughts, no real consciousness, but he still exists.
Answer : The word sattā (sentient beings or beings) is an allusion to the aggregates (khandha).
As with Pāli,
“Katame dhammā sappaccayā? Pañcakkhandhā:
What is predestined legal? In aggregates ( is French predestined) .
When the aggregates, called sattā (beings).
Thus, when it comes to sentient beings ie the aggregates, Brahma Thoughts only have aggregates, but that is the type of aggregates with the right network, the right color is the type of accomplishment due to karma.
"Sattā kammadāyadā: Beings are the inheritance of karma" [8].
And although there are only aggregates, Brahma is still called being, because of the inheritance of karma.
For example, there are many synagogues, called villages, a village fire in the village, people also called the village fire.
That is: "Speaking of the underground village comes to the house, the underground beings talk about the aggregates. Speaking of many underground houses comes to the village, mentioning the aggregates refers to sentient beings.
There are villages with many types of houses, there are villages with only one type of houses. Also, there are sentient beings with many aggregates (5 aggregates, or four aggregates) such as villages with many types of houses; one class of beings, such as the village has a type of house.
Therefore, Brahma Thoughts, although only one aggregates are still called sentient beings.
The Saint Alahán Vajirā taught the following:
… Yathā hi aṅgasambhātā, hoti saddo ratho iti;
Evaṃ khandhesu santesu, ho sattohi sammuti…
“... Like the gathering department, the name of the vehicle was spoken,
a- Real union (kalaḷīkāra āhāra) .
Delegation is the piece of food, or nutritious elements in the meal.
There is a self-explanatory sentence:
Kalaḷīkāro āhāro āhārarūpaṃ nāma:
Called real delegation is the true color (ie nutritious food pieces).
The basic component of real materiality is "earth, water, fire, wind" and it is the "nutrient (ojā)" that matters.
A stalk of vegetables or a piece of meat is just a "name (regulation)" but their true nature is earth, water, fire, wind, they differ only in nutrients.
According to the true nature of the law (sabhāvadhamma), the true material is the essence of the four elements, in other words depending on the four elements, the true material form.
There are two types of real materiality:
- Physical material outside (bahidhāhāra) : The nutrients from the outside put into the body.
- Sac real objects inside (ajjhattahara): As of each nutrient they excel in physical beings, this is the kind of outstanding achievements by industry players (kammupadana).
The text says "real or coarse reality" is only for the type of real external matter, rough or subtle relative:
- Delegation is rough and subtle.
* - Hard real objects called rough (oḷāriko), soft real objects called sacrifice (sukhumo).
Hard or soft is just a comparative way, the tendon is soft compared to the bone but hard compared to the meat, the meat is soft compared to the tendon but hard compared to the open ...
* - Real nutrients with many nutrients are real things, few nutrients are raw plants.
A person who uses a white cup of porridge soon feels hungry, whereas a person who uses a cup of soup has many nutrients that can be full all day.
Vegetation and nutrients are closely related, plants dissolve hunger, but do not preserve the lives of sentient beings, maintenance nutrients maintain life, but cannot eliminate hunger. .
Vegetation and nutrients combine and eliminate hunger while preserving the life of sentient beings.
The following are some relative features of two types of real, raw and subtle objects.
- The food of the people in the city is real compared to the food of the people in the countryside.
- The food of the king is real compared to the real thing of the city people.
- The real object of Zhuan Falun is the real thing compared to the real thing of humanity.
- The physical objects of the celestial gods are sacrificed compared to the real animals of the Reincarnating King.
- The reality of the Four Great Kings is more subtle than that of the heavenly gods ...
There is a question that: Does plant maintenance for other things exist and grow? So which method does maintenance for real things?
A: The true animal sustains itself. For example, the mother maintains the baby, helps the baby grow, and the mother herself takes care of herself.
Beings in the five aggregates are and will exist with four types of food.
Beings four aggregates are and will exist with three types of food: real food, real thoughts and real food.
Sentient beings exist (ṭhīti) with the karmic right created by karma, the karmic right is the result of real thought, but at present there is no real thought but the result is still there as if there is real thought, for like the will of the deceased.
When sentient beings in the Realm of Paranoia have a common destiny, rebirth-consciousness arises because of the conditions of thought.
b. Food contact (phassāhāra) .
Is the contact between the base (indriya), scene (ārammaṇa) and consciousness (viññāṇa).
When the rights (eyes, ears, nose, tongue, body, mind) come into contact with sight (color, silence, flavor, taste, contact, dharma) and consciousness (visual consciousness, atria, consciousness, consciousness, physical consciousness) , consciousness), then arise corresponding contact (eye contact, atrial contact, billion contact, damage, body contact, comments).
Why do we need to have consciousness?
Because without the mind-taking the scene will not perceive the scene, the person with eyes and the scenery but not paying attention to the scenery will not be aware.
Or although there are ears, sounds, but not paying attention will not listen at all, of course unless the scene is too big like the scene of horror suddenly comes on, the sound of thunder, the strong smell ...
Therefore, saying, "If there is no awakening, there is no rebirth . "
At the same time, precisely because the base, scene and consciousness are different, there is a difference in contact.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ.
About (dhātu) here, only for the eighteen precepts, is the six bases, the six scenes and the six consciousness. Aligns, scenes, consciousness are compatible with each other, not confused.
- Eyesight (eye nerve) + sight + eyesight and eyesight.
- Atrial nerve (atrial nerve) + scene + atrial formula atrial fibrillation.
- Billion (neurological billion) + smell scene + rate à billion exposure.
- Radical (nerve damage) + scene + damage à damage à damage.
- Body base (body nerve) + emotions + body consciousness à body contact.
- Consciousness + sensuality.
Thus, there are six contact: eye contact, atrial contact, billion contact, damage, body contact and comments. These six contact differences.
c. Real thoughts (manosañcetanā) .
The intentional (cetanā) He called Real thoughts, cetanā is always predestined (real object) to arise consciousness (mind result).
But manosañcetanā [11] is the "intention to", that is, thought closely to bring about rebirth in the future.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā, ārammaṇe sati patiṭṭhā viññāṇassa hoti.
Tasmiṃ patiṭṭhite viññāṇe viruḷhe nature hoti. Natiyā sati gigatigati hoti…
"Bhikkhus, what we think (ceteti) , what we contemplate , what we mean (anuseti) [12], that becomes the scene [13] for stay stay, when there is a time scene to stay there.
Because the consciousness dwells and grows, it should be directed towards (nati). Since I have a direction, I have to return to rebirth ... ” [14].
There are:
"Hey Bhikkhus, there are eight sentient beings born by alms (dānupāpattiyo) ...
Here, the Bhikkhu khưu, who have the basic class of doing alms for the Sa, Brahmin with food, drinks ... he alms and expect to enjoy (paccāsimsatiṇ). He saw the rich man, or the rich lady Lamam, or the rich, rich and full of owners, enjoying the year of growth. He thought the following: "hope that, after the body destroys the common destiny, being born in residence with the rich man ..." [15].
The meaning of this discourse shows: "The person who makes merit wishes to be born in the future", it is the expectation to be in the future, called sañcetanā (true thought).
Thus, sañcetanā is: "Towards rebirth in the future" , the direction to this rebirth is due to loving-kindness, so the Precious Lord taught: " From the beginning of love, there is the beginning of food" (the consciousness real - Ns) .
Again, the direction to future rebirth has two ways:
- Tend to be more inclined.
Is when creating blessings always looking forward to being reborn in a happy branch like being a noble, noble or a natural person.
The story of Patipūjikā is proof.
In the heavens Thirty-three (Tāvatiṃsa) had a natural son named Mālabhārī (who brought a wreath), with thousands of female retainers.
Once, the angel and thousands of women went into the garden of Nandavana (Hy Lac Lam) to have fun, half of the women climbed up the tree to pick flowers to throw down, half of the flowers make a garland for Mālabhārī.
Suddenly a goddess sitting on a branch of a common tree, reincarnating on humanity, in a bourgeois family in Sāvatthī (Xa), because the celestial colors are subtle).
When she was 16 years old, she was married to a princess from a family with a patronage.
Due to the residual predestined blessing, she remembered her previous life, she wished to give birth to the realms of gods, as the wife of Mālabhārī as the previous life.
On Uposatha days, she often offered food, water and attentive service to the monks, wishing to "return to her husband," so she named Patipūjikā (the female offerings to be near her husband). .
Her time in the human race is 32 years, she has 4 children.
One day, after making offerings to monks, taking the precepts of Eight Precepts, she sat listening to the dharma. In the evening, suddenly she fell ill and died, reincarnating back to the heavenly realm in the garden of Nandavana, where she was destined to be before.
Suddenly seeing her, the angel Mālabhārī asked:
- Where did you go from morning till now? (one day and night Thirty-three is equal to hundred years of humanity, so 32 years of humanity is just over half a day in the realm of gods).
She Patipūjikā narrated everything for the angel, the angel said:
"Human life is so short, why don't they worry about creating good jobs?"
The next day, the Bhikkhu khưu knew Patipūjikā par common, asked the Blessed One about her reborn realm, The Blessed One answered questions for the Bhikkhu khưu finished, on that occasion he preached on the shelf language:
“Pupphāni h'eva pacinantaṃ. Byā sattamanasaṃ naraṃ
AtittaС ”yeva hamster. Antako kurute vasaṃ
"People picking flowers. Intoxicating, corrupt Italy
The sex is not satisfied. Was conquered dead ”(HT. TMC translation).
- There is no inclination to favor.
Although there is no inclination to favor, but what is created by the mental state of mind (cetanā cetasika), the mental state of mind will be closely connected to the realm that matches the vipākacitta ( future practice ).
Like the mental state of mind in evil, akusala kamma will be closely associated with the four miseries (it is obvious that no sentient being is interested in turning the mind on the four miseries), but the evildoer still has to be born in one of these four realms).
The kusala cittasaka will be closely connected with the situation (even if the person who created the kusala kamma did not expect, when the general destiny, the mind of kusala still created the resultant vipākacitta to give birth to leisurely scenes).
In addition, the concept of real meaning also means: Creating kusala vipākacittas or akusala vipākacittas in the ordinary day.
d. Real food.
Each of the cittas which causes the cittas to arise, at the same time the rupas (rupas) are formed, so each citta is called the actual consciousness.
The Abhidharma commentary states that the "Padaṭṭhānaṃ" of the mental state is "to have cittuppāda". [17].
The danger of four real things.
a- The danger of the real delegation is attachment to identity.
Plants nourish the body and body to be beautiful because the plants have many nutrients, and the taste of nutrients makes the mind immersed.
Plant material is an indispensable need of sentient beings in the realm of education.
Because of this need, sentient beings must seek (except for those who have many good results such as the devas).
The search for real things is not easy, humanity has to work hard to get it.
Because of real things, people can create evil deeds such as killing, stealing, cheating, killing each other ...
Even animals eat food, sometimes they have to bleed, get injured or die.
Many accidents, uncertainties, and unwholesome deeds arise from eating pieces, this is the danger of real things.
Hunger is the great fear, constant burden of the mind of sentient beings, hunger and thirst is a never-ending affliction.
Usually, when sick, people use appropriate pharmaceuticals to treat, the disease will be relieved and then completely ceased, but the hunger will be incurable, eat full and then hungry again.
"Jighachā paramā rogā: Hunger is a serious disease". [18]
In the Central Sutta II, the Catuma Sutta, states:
“For example, people wading into the water have four things to fear: The fear of waves, the fear of crocodiles, the fear of swirling water, the fear of evil fish. Also, the renunciants have four things to fear: The fear of waves, the fear of crocodiles , the fear of swirling water and the fear of evil fish.
Fear of crocodiles is fear of hunger, impatience in the real thing Bhikkhu khưu can due to hunger and thirst that continues, or due to immersing in the taste of real things to return to world life. The following story is proof.
Venerable Cūlapiṇḍapatika Tissa.
Young Tissa is the only child of a wealthy family in the royal capital.
One day, when he heard the Dharma from the Blessed One, he thought: "According to the Blessed One's teachings, the home life, virtue are not as bright as the polished shells. Then let us become monks and nuns. "
Then, Tissa went home and asked her parents to let him leave home, his parents disagreed, Tissa stopped eating for 7 days like Prince Ratthapāla (Kinh Trung Bộ, No. 83) and he was ordained.
After renunciation, Venerable Tissa went to Sāvatthī (Xávv) residing where Jetavanavihāra (Vihara States), practicing almond momentum "go begging for food", so he is called Cullapiṇḍapatika Tissa.
At the Royal Palace (Rājagaha), on the occasion of a festival, Tissa's parents took Tissa's jewelry and often put it into a silver box, holding the silver box on her chest and wailing:
- During festive days, my children often wear these jewelry. Gotama the monk brought our most beloved son to Xa Vang. Where does our child now sit? Where to stand?
A beautiful prostitute passed by, saw the elder lady mourn, and immediately asked why she mourned. The fake head tells the story, the prostitute asks:
- Ma'am, what does your son like?
- He likes this, this ...
- If you give children full sovereignty in this family. I will bring your son back.
The bogus agreed to the prostitute's proposal, giving her money to her and saying:
- Go and use the power of the woman to bring my son home.
The prostitute went to Sāvatthī (Xávvé), rented a house with 7 floors on Cullapiṇḍapatika Tissa to beg for alms.
When the fake Venerable went alms, passing her house, she offered real food of the kind to the fake Vajra bowl.
A few days later she gave them money, telling the children to dust up when she offered offerings to the Vullapi Tônapatika Tissa. The children follow the instructions, she told the fake Sun:
- Sir, the children are harassing so much, please come inside.
Venerable went into the house to accept the real thing, and after a few days she gave money to the children, telling them to throw bricks and bricks at the house, and then she invited him to come up to the first floor.
In that way, she brought the false Religion to the seventh floor.
The venerable Cullapiṇḍapatika Tissa, because of the sweet taste, fell into the trap of the prostitute. When up to the seventh floor she called for the sex of Venerable Cullapiṇḍapatika Tissa and Venerable vandalized the forbidden world, renouncing the monastic life back to the secular life. [19]
In the commentary on the Dhammapada, there is a similar story, except Sundarasamudda Venerable (My Hai), who escapes the trap of a prostitute with the assistance of the Blessed One, who radiates the image to the Venerable Sundarasamudda, speaking of quotations:
Yo'dha kāme tahvāna. Anāgāro paribbaje.
Kāmabhava parikkhīṇaṃ. Taṃ ahaṃ brūmi brāhmanaṃ.
Who in life, the sex. Leaving home to live as a renunciate
Listening to the quotations, Venerable Sundarasamudda suspended desire, brought the mind to examine the result of Alahán, He used divine power through the roof of the geisha girl to Jetavanavihāra (Vihara), pay homage to the Blessed One.
Again, a person who uses lots of nutrients and nutrients, the body will be beautiful and fresh, on the contrary, due to the lack of plants, the body is skinny, ugly ...
Because of her beautiful body, this person can fall in love with her body, which in turn leads to indulging in beautiful cosmetics, incense, and other makeup to beautify the body.
So the mind immersed in sex (kāma) leads to samsara in the realm of sex, this is one of the dangers of real delegation.
Typically, she Abhirūpanandā (His sister Nanda, son of Pajāpati Gotamī) belongs to the Shakyamuni Order, ordained in this Law, because of her beautiful body attachment, she refused to listen to the Dharma from the Blessed One.
However, when the good conditions converged, Bhikkhu Abhirūpananda came to hear the Dharma from the Blessed One, the Buddha used supernatural power to turn out to be a beautiful woman standing in front of him.
This female beauty is very beautiful, the beauty of Abhirūpananda compared to her beauty is like a black crow compared to the peacock.
When Abhirūpanandā's mind could only watch the beautiful woman silently, the Blessed One made the girl grow slowly, having one child, two children ... and then old, sick, dead.
The body was beautiful before, when it was just a rotten, rotten mass ... She suddenly awoke, followed by the Buddha saying:
Aṭṭhinaṃ nagaraṃ kataṃ. Maṇsalohitalepanaṃ.
Yattha jarā ca macu ca. Māno makkho ca ohito.
“The stronghold was built of bones, filled with flesh and blood outside, which accumulated sickness, death, chronic fall and defamation. [21]
After listening to her, she saw that Alahán became the female saint Alahán
The story of Mrs. Hoang Khemā is similar (the quote of the Guru is different) and she becomes the first female Alahán intellectual of the Buddha ...
Buddha taught:
"Upādāniyesu, bhikkhave, Dhamesu assādānupassino viharato taṅhā pavaḍḍhati.
"Bhikkhus, whoever sees the sweetness in the dhammas that are grasped (upādāniya dhammā), will grow" [22].
Hay: "Sajyojaniyesu allu assādānupassitā:
In Sa yutta, the Buddha taught:
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya
"Bhikkhus, these four foods lead to rebirth or attachment to sentient beings or sentient beings" [24].
And the Blessed One taught the bhikkhus to contemplate the union as if one had to eat his own son.
The text describes as follows: If the couple, along with their lovely and affectionate child, take some food with them, they go through a deserted street.
Then, the food was not long enough, when the child died, the couple had to use their children as food, to cross the wilderness.
“Taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā ārara āhāreyyuṃ, madāya vā apāraṃ aphāreyyuṃ, maṇḍanāya vā apāvā apāreyreyṃ, vibhūsanāya vā aparaṃṃ aphareyyun'ti?
– No hetaṃ, bhante.
"Bhikkhus, what do you think? Do they eat food for fun? Or do they eat food to indulge? Or do they eat makeup (body)? Or do they eat to be fat? "
- Not so, Bach The Ton.
- Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāyaāhāraṃ āhāreyyun'ti?
- Evaṃ, bhante.
- Are they eating food just for the purpose of crossing the wilderness.
- Yes, Bach The Ton.
- Evameva khvāhaṃ, bhikkhave, kabaḷīkāā āhārodaṭṭhappo'ti controlled.
Kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rago pariññāto hoti.
Pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃyena; saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya.
-The same, the Bhikkhu khưu, Ta said, real delegation need to comment so.
The Bhikkhu khưu, when real delegations are understood , the greed for craving education year is known.
When greed for the year of education and development is understood, time is no longer fetters[25], due to this fetters, a disciple was bound to be born again in this life "(ibid.).
The Book of Pure Land has an explanation [26].
- Not for fun.
Being using real things is not meant to be fun like young men and women.
Not for fun "implies renunciation si, making si not growth".
- Not for greed.
Being using real things is not for the purpose of charm, as boxers are fascinated with strength.
Naturally, boxers find the right food to increase their strength. Also, the Bhikkhu does not go looking for foods that suit the taste as desired, the Bhikkhu khưu does not require "this food must be like this ... like this ...", to strengthen the body.
The Buddha taught, "Monk should observe: My life depends on others, so the monk must be easy to nurture. [27]”, Does not require the right kind of things to suit the taste.
The word "not greed" is giving up the yard, not making the field grow.
Why? Because when you receive the unreal types of plants will make the yard arise, receiving many kinds of real plants do not like to make the yard grow.
- Not for jewelry.
Being using real things not with the purpose of making the body look as beautiful as the dancers of the King, prostitutes ... these people use real things with the purpose of "making the body attractive." others".
The Bhikkhu khưu uses real things not with the purpose of "having a beautiful, lush body".
- Not for good fat.
Is not using real things with the purpose of making the body grow more fleshy, more open.
" Not to adorn " and " not to be fat " is to give up greed, not to greed for growth.
The text will explain the Chief Justice comments [28] There are nine types of hideous meat mentioned:
1- The flesh of myself.
2. The flesh of the kin.
3- The meat of your child.
4. The flesh of the beloved.
5- The meat of young children.
6- Raw meat.
7. Meat is not to be eaten.
8. Meat to eat when you do not want to eat.
9- Meat is not cooked.
Therefore, when using real objects, visualize "the type of real object being used as one of the 9 types of meat stated".
Again, "visualizing food" is one of the ten optional thoughts (anussati).
The Book of Purification has described "the monk who considers the impurity of real things"[29].
Summarize a few strokes as follows:
- The real thing found though it looks good on the outside, but when brought into pieces by the mouth, crushed by the teeth, the original beauty is no longer, and then wet with saliva, the saliva mixed with dirt in the root where the toothpick doesn't flirt and the real thing becomes dirty.
- When swallowing the stomach, for ordinary people, there are four things that leak out and seep into the food: honey, phlegm, pus and blood. In fact, the book of the Pure Land mentions the Lord of Enlightenment and the Arahant, is it unclear why? Perhaps these two levels are similar, especially the Arahant. only one of the four things seeps out, while the Chief Sustas sense substance oozes like King Zhuan Falun.)
When food is drenched with honey, it smells of nausea, when it is secreted much, it smells fishy, when pus is secreted much, it smells like milk. rotting sour, when so much blood seeped in, it seemed to be completely dyed with hideous blood ...
Due to visualization of such impure objects, the mind of the practitioner no longer engages in the nature of real things. And the restaurant sees that the delegation is like the flesh of their children, will overcome the desire when they use real or raw objects.
“Kabaḷīkāre ce, bhikkhave, here at rāgo atthi nandī atthi taṅhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ.
"The Bhikkhu khưu, if for real union, there is greed, there is joy, there is love, that place is awakened to stay, to grow .
Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Wherever one stays awake, grows, that place has the name of rebirth.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Wherever there is nama rupa, there is the practice of growth .
Yattha atthi saṅkhārānaṃ vuddhi atthi tattha attyatiṃ punabbhavābhinibbatti.
Where there is growth, there is rebirth in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaranaṃ.
Where property is reborn in the future, where there is birth, aging, death in the future.
Yattha atthi ṃyatiṃ jātijarāmaranaṃ, sasokaṃ taṃ, bhikkhave sadaraṃ sa upāyāsanti
Where there is birth, old age, death in the future, Bhikkhu khưu, I said that place has sorrow, brain. "[30]
The above passage shows: "Real union brings the existence of sentient beings in the future". And that is the highest danger of a real delegation.
b - The danger of real promotion is attachment.
Contact conditions for life to be born. Tho has three: dukkha vedri, tho tho and discharge tho.
Misery leads to attachment to anger, touch leads to attachment to greed, discharge leads to attachment to si.
It is common sense that sentient beings are not satisfied with dukkha or vedanā, just enjoying pleasure. And the sensation only arises because of contact.
Wine drinkers enjoy when seeing wine (eye contact), music enthusiasts will be satisfied when listening to the favorite music (atrial fibrillation), those who enjoy enjoying feel peaceful when lying on a soft mattress (trunk) contact)….
Once there is contact with the negative scene (the bad scene), there is an unpleasant feeling, then the mind is attached to the yard. Alcoholics who are dissatisfied with hearing someone recommend them to quit (atrial fibrillation), music enthusiasts will be uncomfortable when listening to bad music, lying on the ground, on the grass is an annoyance for people who enjoy mattress soft, warm blanket ... ...
When clinging to pleasant sensation by touching a pleasant, pleasing scene, once the object dies, this being feels miserable, trying to find the lost object again.
Therefore, that being can fall into the unwholesome evil, be imprisoned, be punished in the present, the next life will suffer from that evil. Like a person who lost money, they tried to find that money, by deceiving others, stealing from people…
Therefore, satisfactory attachment in contact is considered a danger.
In order to prevent the attachment of sensation, the Buddha taught that sensual contact should be commented like a cow with a skinned skin.
The skin covering the flesh was peeled off, when it touched anywhere on the body were painful, burning. Also, real contact with any object (scene) only brings suffering.
“Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭaṃ ce nissāya tiṭṭheyya, ye kuṭṭa nissitā pāṇā te naṃ khādeyyuṃ.
Rukkhaṃ ce nissāya tiṭṭheyya, yeh rukkhanissitā pāṇā te naṃ khādeyyuṃ.
Udakaṃ ce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṃ khādeyyuṃ.
Ākāsaṃ ce nissāya tiС ”heyya, ye ākāsanissitā pāṇā te naС” khādeyyuС ”.
Yaṃ yadeva hisā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tanniṭṭhitā pāṇā te naṃ khādeyyuṃ.
" For example, bhikkhus, a cow is skinned, if it stands against the wall, then the living creatures on the wall bite it.
If it relies on a tree, the time when the organisms that lived in the tree bit it.
If it stands in water, the time when the creatures living in the water bit it.
If it stood in the middle of nowhere, the time when the creatures living in the middle of nowhere bites it.
The Bhikkhu khưu sees this physical contact like a cow being skinned, touching any scene: bad, good, not bad, good and bad will bring suffering, thus will tame the desire in contact with statue (scene) satisfactory, tame anger, discomfort when touching scenes not satisfied.
Why? Because the conditions for life, love life for love.
“Phasse, bhikkhave āhāre pariññāte tisso vedanā pariññātā honti.
Tisu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti.
" Bhikkhu khưu, when real contact is known, the three feelings [32] be knowledgeable.
When the three sensations were understood in the time of Ta, I said that the Saint had nothing more to do ”(ibid).
And:
“Phassa ce, bhikkhave, thihāre atthi rāgo atthi nandī atthi taṅhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ.
Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Yattha atthi saṅkhārānaṃ vuddhi atthi tattha attyatiṃ punabbhavābhinibbatti.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha jātijarāmaranaṃ.
Yattha atthi ṃyatiṃ jātijarāmaranaṃ, sasokaṃ taṃ, bhikkhave sadaraṃ sa upāyāsanti
"The Bhikkhu khưu, if for real contact with greed, there is joy, there is love, the place is awakened to stay, grow.
Wherever one stays awake, grows, that place has the name of rebirth.
Wherever there is nama rupa, there is the practice of growth .
Where there is growth, there is rebirth in the future.
Where property is reborn in the future, where there is birth, aging, death in the future.
Exposure actually give rise to life, life leads to compassion. Craving leads to samsara, this is the highest danger of real contact.
c - The danger of Real Mindfulness is training.
When sentient beings create akusala kamma or kusala kamma, they lead the beings to drift in the three realms.
There are some people who do not believe in reincarnation, do not believe in karma, and these people do not refuse any negative karma, they perform negative karma to serve their temporary peace, that is, practicing bad karma. . The Cunda butcher is typical.
Butcher Cunda
Legend has it that Cunda butcher lived by slaughtering pigs for 55 years.
When he wanted to kill the pig, he tied the pig tightly and tied the 0 tree and used a pestle to beat him all over the body to swell so that the meat was soft. He then fights the two jaws with a small wedge, pouring boiling water into the pig's throat, hot water seeps into the pig's stomach to loosen the anus, when the water is still cloudy, when the water comes out clear then the pig is out (of course the pig is miserable, screaming loudly until death).
Then he shaved, burned the hard bristles with a torch, then he turned the pig, rubbed pig blood onto the skin is spinning. He and his family use the pork, the rest is sold.
He lived in this way for 55 years, while his home was near the Truc Lam Vihara (Veḷuvanavihāra), but Cunda did not offer to the Blessed One or the monks even a handful of flowers or a spoon of rice, never did. a merit at all.
One day he fell ill, karma kills pigs, he crawls like pigs all over the house, his mouth sounds like pigs are being abused. After 7 days, he was reunited, reborn in the Atì hell (avīciniraya).
Humanity of this story The Buddha on the shelf quotations:
Idha socati pecca socati. Pāpakārī ubhayattha socati.
So socati so vihaññati. Disvā kammakiliṭṭham attano.
Sad day after life sad. The wicked two sad times.
Some people are wise, have faith in reincarnation, karma, but indulge in peace, they stay away from evil and unwholesome, trying to create all good deeds so that they can enjoy peaceful and typical consequences. is her Patipūjikā (offerings for her husband).
With akusala kamma, sentient beings are conditioned into four miseries, suffering a great deal.
With good karma, though born into idle, less suffering but still being old, sick, dying tormented, still forced by the law of continuous cessation of compounding.
Therefore, the creation of karma is synonymous with suffering and the concentration of karma as a threat to samsara.
In order to tame the desire in real thought, the Buddha taught that it was necessary to comment on true thought as a red fire pit.
“Seyyathāpi bhikkhave, aṅgārakāsu sāthikaporisā puā aṅgārānaṃ vītacchikānaṃ vītadhūmānaṃ.
At the end āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ.
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā kāt patthāna ārid paṇidhi.
"Bhikkhus, such as a pit of burning coal, deeper than a human body, filled with burning red fire, burning without smoke.
Then a person comes, wants to live not want to die, wants to get lost in disgust misery.
There were two athletes coming, clutching his arms, pulling him to that burning coal pit.
The Bhikkhu khưu, he determined to want to keep away, essential needs want to keep away, vow to want to stay away (that pit of coal) . [35]
Coal pit as hell as the three worlds, also falling into the three realms is still suffering, and the old coal was burned, sick, dead burned.
The wise man, when he creates good karma, does not expect to enjoy peace in the three realms, just wants to distance himself from the three realms, that is, he only wants to get rid of samsara .
When samsara is still born due to loving kindness, when understanding and ending the three senses, the rotation in the three realms is no longer available.
“Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṅhā pariññātā honti.
Tisu taṅhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti.
When my father was understanding, I said that the Holy disciple did nothing more. " (ibid).
And:
“Manosañcetanāya ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṅhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ.
Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Yattha atthi saṅkhārānaṃ vuddhi atthi tattha attyatiṃ punabbhavābhinibbatti.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaranaṃ.
Yattha atthi āyatiṃ jātijarāmaranaṃ, sasokaṃ taṃ, bhikkhave sadaraṃ sa upāyāsanti.
"The Bhikkhu khưu, if for real thoughts have greed, there is joy, there is love, the place is awakened to stay, to grow .
Wherever one stays awake, grows, that place has the name of rebirth.
Wherever there is nama rupa, there is the practice of growth .
Where there is growth, there is rebirth in the future.
Where property is reborn in the future, where there is birth, aging, death in the future.
Where there is birth, old age, death in the future, I say that place has sorrow and brain. ”[37]
d - The danger of Consciousness is actually rebirth.
The real consciousness affords the rupa of nama at the time of birth (paṭisandhi), which means that a new being arises, followed by old age, sickness, death, grief, compassion, suffering, favor, brain and all suffering. born for that being. From this birth, the sufferings from which arise.
Therefore the danger of real consciousness is nama at the time of birth, in other words the danger of real consciousness is rebirth.
Ordinary beings in the world often wish to "be intelligent, have intelligence", "to be rich, reputable, powerful ..." or to "have beauty, power, hearing, eyed". They strive to create good deeds in accordance with these desires.
When the general destiny, that good karma results in a mind that is mundane, it is this mundane mind that produces rupa in accordance with the previous wish, but then this result is also impermanent, returning to suffering (if still reborn, also identities).
It is like working hard for a long time, accumulating many assets, then wasting enjoyment, eventually becoming as miserable as before.
On the contrary, the creator of the evil karma, this karma is the result of rebirth (real consciousness), that rebirth also creates a nama appropriate to the realm of rebirth. Like a being descended into hell, real consciousness creates an rupa which is adapted to hell fire, not destroyed by this fire.
King Milinda asked Nāgasena (Natien) about "hell fire is very hot, a big rock like a house, falling into hell will destroy in a moment. Why can sentient beings live there for thousands of years or longer to suffer? ".
Nāgasena replied, "It is due to the power of evil to preserve that being."
He Nagasena have for example: The real thing goes into the womb of the woman is destroyed by the heat of the fire, but the fetus is in the womb. [38]
Officially, the custom of creation creates identity in accordance with the current environment of sentient beings, and this form of birth and life sustains and preserves sentient beings through the power of that evil fruit. ” As Buddha said:
“So na ca tava kālaṃ kareyya yāva na ta-papakammaṃ byantī hoti:
If there is no long time flowing, the evil karma of that karma will not be destroyed. ”
To prevent attachment to real consciousness (ie attachment to good name and beauty), Buddha gave the example 300 spears.
The text gives an example: The king caught the thief, the king ordered to punish the sinner, in the morning stabbed the sider with 100 spears (satti), but did not allow the sinner to die, at noon stabbed into him. the sinner has 100 spears, in the afternoon it hits the sinner 100 spears.
“Taṃ kiṃ maññattha bhikkhave, ap nu nu so puriso divasaṃ sa sattisatehi haatoamāno tato nidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā'ti?
"Bhikkhus, what do you think? That person in a day was stabbed with 300 spears, due to predestined life he had great suffering?
Ekissāpi bhante, sattiyā haññamāno tatato nidānaṃ dukkaṃ domanassaṃ paṭisaṃvediyetha; is a pan of cheese sattisattehi haññamāno'ti.
- White World Religion, just a spear, due to his predestined feelings of suffering, also said anything was stabbed 300 spears.
Evameva khvāhaṃ bhikkhave, viññāṇāhāro daṭṭhabboti controlled.
- Thus, the Tykhuu this, I say practices need to comment.
Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti.
Nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti manageable.
-The Bhikkhu khưu, when real consciousness is understood, the name and reputation are understood.
When nama is fully understood in the time of Ta said that the Saint of the Disciple did nothing more. "[39]
With just a wound that is painful, indescribable pain, let alone the 300 wounds pierced by a spear in just one day, the pain is extremely intense.
The rebirth as such as being speared into the spear, the rupa which arises as the wound, the various sufferings arising from the wound such as the difference of the nama. The wound continues one day after the wound, the suffering of this name is enough to ponder.
When there is nama rupa there are three sufferings arising:
- Suffering (dukkha dukkhatā).
The suffering body and mind. Body receive the suffering, the mind receives the favor.
- Organic vi misery (saṅkhāra dukkhatā).
It is the suffering while compounding, compounding always arising, while falling away also leads to suffering.
Also, there is compounded materiality (mentality), which must receive both the bad effects and the results of karma created in the past or in the present.
Only to Duc Chanh Giac, when he had not yet finished Nibbana, he still had to receive the fruits of evil due to evil - akusala kamma sown in the past.
- Suffering suffering (viparinṇāma dukkhatā).
Suffering arises when corrupted, in other words, due to impermanence transformation. As the peace of body and mind is lost, sentient beings also crave, feeling infinite misery.
The Holy Anaham Visākha asked Saint Alahán Dhammadinnā:
“Sukha pan 'ayye vedanā kiṃ sukhā kiṃ dukkhā?
- Ma'am, with regard to pleasure, what is lost and what is misery?
Saint Alahán replied:
“Sukhā kho āvuso Visākha, vedanā ṭhitisukhā vipariṇāmadukkhā.
Buddha taught:
“Viññāṇa, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṅhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷhaṃ.
Yattha patiṭṭhitaṃ viññāṇaṃ viruḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Yattha atthi saṅkhārānaṃ vuddhi atthi tattha attyatiṃ punabbhavābhinibbatti.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaranaṃ.
Yattha atthi ṃyatiṃ jātijarāmaranaṃ, sasokaṃ taṃ, bhikkhave sadaraṃ sa upāyāsanti
"The Bhikkhu khưu, if for real food with greed, there is joy, there is craving, the place was awake, growth .
Wherever one stays awake, grows, that place has the name of rebirth.
Wherever there is nama rupa, there is the practice of growth .
Where there is growth, there is rebirth in the future.
Where there is birth, old age, death in the future, I say that place has sorrow, brain (ibid.).
For sentient beings that are born, when there are three rupas in the process of birth, they are: the union of ideas, the union (male or female), the union, the reason these three groups are present first because:
- The nerve body has many places in the body, so the body is born first.
- The fertility squad was born to determine the male or female later.
-Agents of creatures arise to make a refuge for the mundane mind and the part-consciousness (bhavaṅga) of the next birth.
For the biochemical beings in the realm of rupa, when the mind of birth and birth has just begun, the karmic groups created by kamma (the Brahma World realm have 4 groups: the eye-group, the ear-shaped group, the group of ideas, the network) The gods education world, hungry ghosts, hell beings have enough corresponding professional karma, Brahma thought still born by the network rights).
In the union of professional colors with real irresponsible material (real material in the group of dissolvable union), the material of real disintegration is created by career (kammupādāna) formed, career is caused by craving. Therefore, love is the origin of the union.
So Sāriputta taught: "From the beginning of craving, the practice of arising ".
That is when there is craving, there will be rebirth, and reincarnation. Maintaining the existence of sentient beings as real things, we should say "craving is the beginning of real things", and then the true conditions will be opposite to loving-kindness by interdependent Tiger (depending on the upside-down cultivation, such as two trees standing on each other standing firmly on the ground).
Contact the coast for life, the concept of coast for rebirth, the food for the coast. All are present in the time of birth, due to love.
Should note in the understanding of real objects, Germany Sāriputta (XálàPhất) presents two types of real things:
Objects of real achievements due to career, real objects of achievement not by career.
In other words: There are types of real things that are real (real things that are not done by the karma), there are real types of things (real objects by karma).
Real objects of achievement by career.
Are the three real (contact, thought and real food) in the mind of the world, and the real material in the industry.
The real achievement is not due to career .
- The rupa which is created by the weather (utujarūpa), the rupa created by the plants , these types have the rupas in the group.
Particularly created by the mind (cittajarūpa), there are types of attainments created by kamma (the rupa produced by the mundane vipākacitta), there are types of accomplishments not created by the kamma (the rupas created by cittas outside the vipākacitta) ).
- akusala cittas, kusala cittas, kiriyacitta are real consciousness , there are real emotions, real thoughts, these are real objects which are not accomplished by karma.
Sāriputta (Xálôiphất) teaches: "Real things kill due to craving" .
That is, when there is no craving, the real thing accomplished by karma or achievements not by karma in the future will not exist, particularly in the present, when there are only five aggregates, the Alahán still has real objects.
So the phrase "real things kill due to craving", referring to the time of the passing of the Saint Alahán, ie no longer reborn.
End of the prize about the real thing . END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/4/2020.
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