Part I.
Dependent origination.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
Right Action :
“Like this I hear . At one time the Blessed One was in Sāvatthī (Xavv), at Jetavana (Jeta forest), by Anāthapiṇḍika (Level of solitude). At that time, Venerable Sāriputta (Xálôiphất) called the Bhikkhu khưu: "Hey Bhikkhu".
"Dear Sage", the Bhikkhu khưu he obeyed Sāriputta.
Venerable Sāriputta said: "Chu Hien, the chief of knowledge (sammādiṭṭhi), the chief of knowledge, are called as such. Chu Hien, what it is like, a holy disciple who has right understanding, right understanding (ujugatā'ssa diṭṭhi), having absolute faith (dhamme aveccappasādena), and accomplishing this Noble Truth (āgato imaṃ saddhamman) -ti)? ” [1].
Solution.
This is one of the important sutta recorded in the Sutta Pitaka.
The preacher is the first Buddhist monk: Siprutta (Sariputra), the teaching site is Jetavana (Jeta forest), this small forest is called Jeta because it is the private property of Mr. Hoang Jeta (United).
Anāthapiṇḍika (The Solitary One) acquires this forest, by spreading gold on the ground, with the intention of creating a great offering to the monks whose Buddha is the chairman, and he has achieved the idea. vow. This great temple is named Jetavanavihāra.[2]
There are five ways to ask:
- Ask to know the unknown (adiṭṭhajotanā pucchā).
- Ask to understand more already known (diṭṭhasaṃsandanā pucchā).
- Ask to remove doubt (vimaticchedanā pucchā).
- Ask respondents to confirm their opinions (anumati pucchā).
- Ask with the thought: "If the respondents do not know, I will answer" (kathetukamyatā pucchā).[3]
Sāriputta asked Bhikkhu khưu from afar, according to the fifth way.
In the question raised by Sāriputta (Xálôiphất), there are four headings: Right understanding, right understanding, absolute faith, and accomplishment of the marvelous dharma.
A- Chief Justice comments (sammādiṭṭhi) .
Sammādiṭṭhi in the sense of the word is " see đún g", in the extended sense of "correct understanding", so sammādiṭṭhi is translated as right understanding .
Should note, the word diṭṭhi when standing alone is often understood as wrong view (micchādiṭṭhi), if only for the position before the word diṭṭhi is the word sammā (central).
The text will explain the Chief Justice comments [4] There is an explanation that is right view:
- Called chief understanding because " understand right , see right" .
- Called chief knowledge because it is " the knowing, the noble view.
When the achievement is right view, "eradicate wrong view", "eradicate ignorance", become a saint.
1- Right view is "right understanding, right view".
Why must "understand right, see right"? .
Because: Sometimes "seeing right without understanding", sometimes "right understanding but not seeing".
a- See right but do not understand.
As the Venerable Subha Todeyya asked the Buddha,
“Dissanti hi, bho Gotama, manussā appāyukā, dissanti dīghāyukā; dissanti bavhābādhā, dissanti dubbaṇṇā; dissanti appesakkhā, dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nicākulinā, dissanti uccākulinā; dissanti duppaññā, dissanti paññavanto.
Ko nu kho, bho gotama, het pakayo yena manussānaṃ ya sataṃ manussabhūtānaṃ dissati hīnappaṇītatā 'ti?
"Venerable Gotama, we see that some people are short-lived, some are long-lived; we see people who are sick, some people are less sick; there are ugly people, there are beautiful people; there are some small powerful people, there are big powerful people; there are people with small properties, there are people with large properties; there are weak intellectual people, there are full intellectual people.
Venerable Gotama, by what cause, by predestination, between humans, when they are human, there are inferior people, some are victorious? " [5].
The above question, proving " true but not understood" . This is not necessarily an error, only an error when misunderstood.
In the Great Distinguished Industry [6], The Buddha made a statement about "seeing right, but misunderstanding" of the Samonas, Brahmins, who have the following eyes:
- There is a Samon, Brahmin has a natural eye: "People create evil karma when they are destined to be miserable, people create good karma when they are about to get leisurely".
He came to the conclusion: " Certainly there is a result of good karma and bad karma . " Buddha accepted. This is the correct understanding ( right understanding - Ns).
But if he said, "People create good karma, after the general destiny certainly born of leisurely, the people who create bad karma, after the common destiny will surely be born into misery". Buddha did not accept and he considered it a " mind of wrong view" (ibid.)[7]. Ie see right and misunderstanding .
- There is a Samon, Brahma has a natural eye: "People create bad karma, after the fate of being reborn in the idle scene, the person creating good karma, after the destiny of being reborn in misery".
He came to the conclusion: "Certainly there is no retribution of good deeds, no retribution of non-virtue" . Buddha did not accept and he considered it a " mind of wrong view". This is the right to misunderstand ”.
And the Buddha explained:
"A good karma done, or a right view, which arises at the moment of death , will bring this being reborn into a leisurely state, even though this being has created a lot of bad karma.
An evil karma that has been done, or a wrong view held, that arises at the time of death will bring this being reborn in misery, even though before this sentient being created a lot of good karma. "
b- Understand but do not see .
Like every Buddhist understands the reason of impermanence, suffering, and non-self, but the appearance of impermanence, the appearance of suffering, and the form of selflessness are not yet seen.
When a Buddhist sees "impermanence", then that impermanence has ceased, seeing "suffering" then that suffering has died.
Some practitioners in the practice of law have confused "suffering" and "suffering". General suffering is not suffering, Buddha taught:
“Yaṃ panāniccaṃ dukkhaṃ va taṃ sukhaṃ vā'ti?
- Dukkhaṃ, bhante. "
"What is impermanent, is it misery or bliss?
- It is suffering, Bach The Ton ”.
Joy is also impermanent, sensation is also misery. Obviously the gauge of suffering is different from sensation, likewise "it is different from suffering."
Or, although the Nibbana state is understood as "tranquility", it has not been seen yet
In the text of the Dharma Dhammapada has the following summary story:
Two Bhikkhu khưu you.
Legend has it that in Sāvatthī (Xávệ), there are two good men and sons who are close friends, who are ordained in the Dharma of Buddha.
One specializes in Dharma and understands the dharma, the other specializes in the Dharma practice of attaining the Arahant and magical powers.
There are groups of Bhikkhu khưu taught by meditation Buddha, they come to stay in France. Through diligence in practicing under his guidance, all have attained the Arahantship.
During the season of settling down, they asked the teacher to come back to see Duc The Ton and the Elder said:
-Go, Mr. Hien, please pay respect to the Guru with 80 Great Students on my behalf, let me send my greetings to the Great Dharma Master who is my friend.
Obedient to the teachings, those monks did exactly according to the word of Alahán (their teacher). When they conveyed the visitation of the Dharma practitioner to the Dharma teacher, he asked:
- Sirs, who are your teachers?
- Sir, that is your old Venerable friend.
- Can Chu Hien learn any scriptures?
- Sir, no.
The Sorcerer in turn asked from the long, medium suttas, the short suttas, the Bhikkhu khưu answered "unknown".
The Dharma Master thought, "This man does not know the verse of 4 verses, but dares to teach others the practice, so that when we meet again we will question him a few questions."
Some time later the elder Dharma practitioner returned to see the Blessed One and went to visit the Elder Dharma Master.
After friendly greetings, the French elder studied the problem of the Dharma practitioner.
Knowing the intention of the elder Dharma teacher, the Buddha thought, "If this bhikkhu offends the Tathagata, he must fall into hell".
In order to sacrifice the Dharma learner, the Buddha seemed to accidentally come to that place, sitting on the prepared Dharma seat (the monks at that time had the precepts: Before the dharma practice often prepared the seat of the Dharma seat, in case the Buddha was surprised When the Lord comes, the Blessed One will sit in the place he has prepared.)
When he was seated, the Buddha asked the elder of the Dharma to learn a question about the First Jhana state, the Buddha could not answer, and the Buddha in turn asked about the Second Jhana until the formless meditation, then the On the floor of the Holy Tree, the elder of the Dharma study was silent.
Next, the Buddha asked the elder of the Dharma practice about the state of the meditation stages and the fruits. The elder Dharma practice answered smoothly.
The Blessed One praised the Dharma Elder, then Buddha taught:
- “Bahum pice sahitaṃ bhāsamāno. Na takkaro hoti naro pamatto.
Gopo'va gāvo gaṇayaṃ paresaṃ. Na bhāgavā sāmaññasssa hoti
“If you speak a lot. No practice, no distraction.
The story above shows that the Dharma teacher, though understanding the Doctrine, did not practice it, so he could not witness the superior dharma people, that is, " understand right but not see it right" .
In the Sutta Pitaka, the sutta of the Pham Vong, the Buddha broadly explained that "wrong views arise" is due to " seeing right but misunderstanding". Thus the word leads to evil doctrines. ” [9].
So-called right view (sammādiṭṭhi) must consist of two things: Understanding right and seeing right , of which right understanding is essential, so the branch of right understanding is the mind and mind (ñāṇacetasika).
Understanding correctly but not practicing the law to see clearly what is understood , nor any significant miraculous results.
In terms of "liberation in the future", it is better to understand it correctly but not yet to see it is better than "seeing it right but not understanding". Why? Because the mind is essential in liberation, "seeing right without understanding" is "absent mind." "Understanding properly but not yet seeing" is "having a mind, but the mind has no power", when the mind is cultivated to gain strength, it will bring liberation, and "no mind" will completely fail in " liberation of suffering ”. The Buddha taught: "Tathagata disciple, even though it is easier to walk than the diligent pagan." [10]
It should be noted this "seeing" , must be seen directly , not through reflection, such as people who see the moon in the sky, not see the moon under the water.
This seeing refers to " the awareness of those who are (or have been) practicing Dharma" (which is due to the practice arising).
See how, called to see true?
Call it to see is true: See the birth, progression and destruction of compounded vi.
Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi?
Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati ..…
"There are three general property, this Bhikkhu khưu for the compounded vi . How is dad
Birth is clearly presented (paññāyati), cessation is clearly stated, change while in residence (ṭhitassa aññathattaṃ) [11] clearly stated. [12]
More clearly "see right" is to see the three general: impermanence, suffering and non-self formations of compounded phenomena. As Buddha said:
“Yo ca vassasataṃ jīve. Apassaṃ udayavyayaṃ
Ekāhaṃ jīvitaṃ seyyo. Passato udayavyayaṃ.
“Who lives a hundred years. Not seeing the legal birth and death.
Understand how, called right?
This understanding is very diverse, can be summed up in a few ways as follows:
* - Understand the law and meaning .
As:
"Yo dhammaṃ deseti so atthapaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca:
"Whoever preaches must explain the meaning and willow solution" (ibid - A. i, 151).
The legal understanding is clearly known "this is good, this is akusala", this is the white dharma, this is the black dharma, this dharma has errors, this dharma has no errors ...
* - Understand the cause and effect .
Such as: "The arising of conditions of ignorance, the arising of dependent conditions ...", or suffering is the result of bad karma, happiness is the result of good karma ...
Understanding cause and effect, that is, "all things arising by cause" are not God [14], nor is it coincidentally born (ie not inhuman).
Assaji taught the Taoist Upatissa (later Sāriputta).
“Ye dhammā hetuppabhavā. Ye saṃ hetuṃ Tathāgato…
"The dharma born of multiplication." Tathagata clearly indicates that cause ... ”[15]
* - Understanding beings have their own karma.
* - Understand the Noble Truths .
As:
“Samādhiṃ bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti?
Loveṃ dukkhanti yathābhūtaṃ pajānāti, 'ayaṃ dukkhasamudayo'ti yathābhūtaṃ pajānāti,' ayaṃ dukkhanirodho'ti yathābhūtaṃ pajānāti, 'ayaṃ dukkhanirodhagāminī paṭipadā'ti yathābhnta.
"Hey monks, practice your concentration. The Bhikkhu khưu, Bhikkhu khưu intended, as well know (pajānāti). And what exactly does it know?
As very clearly know: " This is suffering ", as clearly knowing " this is suffering ", as clearly knowing " this is the cessation of suffering ", as clearly knowing "this is the path to cessation" .[16]
In addition, the right understanding is right : "Understanding the meaning, seeing the true dharma" (see the center of enlightenment path later).
Understand the meaning .
Is to understand the meaning of legal regulations (sammutidhamma) and the meaning of paramattha dhammas (paramatthadhamma).
Once Venerable Godatta asked the owner of Citta [17] sitting down on one side saying:
.......................................................................................
Ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nānan'ti?
"This immeasurable mind liberation (appamāṇā cetovimutti), infinite property mind freed (akiñcaññā cetovimutti), no mind freed (suññatā cetovimutti), formless mind freed (animittā cetovimutti).
These methods differ from other languages (nānattha nānābyañjanā), or synonyms are just different from language (ekatthā byañjanameva) ?.
The owner of Citta replied,
“Atthi, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānattha nānābyañjanā ca.
Atthi pana, bhante pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekattha byañjanameva nānan'ti.
"Mr. Ton, these measures, have different disciplines , different words.
Dear fake Religion, these measures, there are disciplines of synonyms and different words ” .
Next owner Citta explained, general idea as follows:
- Mind immeasurable liberation (appamānā cetovimutti) .
The immeasurable mind is loving kindness, compassion, joy, and equanimity, which are manifested throughout the 10 directions regardless of sentient beings (sabb'atthatāya: Regardless of sentient beings).
Liberation , which is out of " discriminating thought ", no longer distinguishes this being as relatives, this being is unrelated, this being is an enemy ...
The immeasurable mind of liberation is: "The attainment of materiality of meditation with one of the four headings: Compassion, compassion, joy and equanimity, that has escaped discrimination ."
- The mind does not possess a solution ( akiñcaññā cetovimutti) .
The possessive mind is the attainment of the formless meditation with the heading of Un possessing the country of origin, called liberation because of the "unbounded consciousness" .
- No mind liberation (suññatā cetovimutti).
The Bhikkhu went to the forest, went to the tree, went to the empty place, sat contemplating "this is empty without self, this is empty without self" ( No mind is mind residing in emptiness).
It is called liberation because of falling out of thought and falling in thought .
Ie the Bhikkhu khưu stay mind in general empty, evidence and stay not Tanh (suññata samādhi).
- General form freed mind (animittā cetovimutti).
The Bhikkhu khưu not effect any general at all, and the Prime Minister General stay (animitta samādhi) (called the formless mind ).
Called to be freed because of " thought General" .
These disciplines, with such meanings, are "different meanings, different words" .
- If using attachment (rāga), yard (dosa) and craving (taṅhā) are criteria to compare then:
* -The four paths and Super fruit is "immeasurable mind liberation ", because out of greed, hatred and delusion.
Ministry of France gathered (Dhammasaṅgani) recorded:
Katame dhammā appamānā?
Ariyāpannā maggā ca, maggaphalāni ca, asaṅkhatā dhātu ca. Ime dhammā appamāni (dhs.1028).
"What is the immeasurable law?
The supramundane virtues, the fruits of virtue and the unbroken. These are immeasurable dhammas. " [18]
Of the four Supramundane states, the Arahant mind is also called " aokppa (akuppa = arahattaphala cetovimutti), because the Arahant has ceased greed, hatred and craving, they cannot arise in the future. the mind is no longer vibrated by them.
Infinite gender (asaṅkhatā dhātu) is another name for Nibbana.
* - If greed, hatred and craving are a possession of samsara, then the mind of Arahant is " mind without possessions ".
* - If greed, hatred and craving are a hindrance (palibodha), then the mind of Alahán is an obstacle because of "emptiness" of greed, hatred and craving.
The Heart of Alahán is "without a mind to liberate" because there is no greed, hatred, delusion and escape from greed, hatred and craving.
If attachment, hatred, and affection become their own general, then the mind of Alahán is "the mind of liberation".
With such meanings, these dharma s are "synonyms, different words". [19]
So:
- Noun Center v umbrella liberation amount means two things: show love, compassion, joy and equanimity and only eight Supramundane center. This is the same meaning as other nouns .
- Noun, the mind without possessed liberation has two meanings:
* - Called no property because of the achievement of the formless meditation with the heading "Non-possessing the land".
* - Called no property because there is no craving, aversion, aversion, (craving, aversion, aversion) is the property of samsara.
This is the same meaning as other nouns
- The noun without mind liberation has two meanings:
* - Staying in samadhi.
* - Empty greed, hatred and ignorance (that is, the mind of Alahán, though not dwell in samadhi, is still empty of greed, hatred and delusion).
This is the same language, different meanings
- Noun formless mind liberation has two meanings:
* - An stay in the formless.
* - There is no general of greed, anger (ie, the mind of Alahán, though not dwelling in the form of formlessness, is still no general of greed, hatred and delusion).
This is the same language as the meaning .
If all four nouns: Immeasurable mind liberation, Infinite possession of mind liberation, No mind freed, Prime Minister freed mind, all mean "only for the mind of the fruit of Alahán". This is synonymous, different from noun.
Some other things, different meanings, different nouns , such as: Tham, hatred, ignorance, goodness, and unwholesome ...
2. Right Understanding is " the knowing, the noble view."
Can understand "the know, the noble" through two aspects:
- Is the know, the view of the Saints.
Before the Buddha was enlightened in the world, the Samonas and Brahmins, although they achieved the victory (abhiññāṇa), could not understand properly to become saints, like the two teachers of Bodhisattva Siddhattha or the Taoist doctrine. That is, the "knowing, seeing" is still in the realm of mortals (of course, mortals are more special than other mortals).
Except for the great ones like Duc Chanh Giac, Duc Single Enlightenment himself enlightenment, while the Sravakas, even if they are Prime Masters, must "understand the Dharma of the Right Understanding".
Thanks to right understanding , then practicing Dharma leads to seeing right [20].
And this "right understanding, right view", is universalized to the human nature only in the time when the Buddha-awareness appears in the world, so right understanding is the "knowing, seeing of the noble" (the noble here (referring to the Buddha, the Pratyekabuddha and the Noble Sravakas of Buddha disciples).
- As the "know, see" the highest, from which becomes a saint.
That is, the known , the see through practice, leading to liberation, achievement status saint.
But see what, understand what, to become a Thanh Thanh? See Nibbana and understand the meaning of Nibbana.
… Dhammassa hoti anudhammacāri
Rāgañ ca dosañ ca pahāya mohaṃ
Sammappajāno suvimuttacitto ...
“... Executive and arbitrary.
Renounce greed, hatred and delusion.
It should be noted: Right understanding is not the type of arising arising from hearing (suttā mayāāāṇa) or wisdom arising from thinking (cintā mayāāāa). Because that:
- Tri due to listening also "leaning on others" , that is accepting a doctrine or a certain opinion due to relying on belief.
- The mind is not thinking (or not yet) "seeing the truth".
"… Aññatreva, āvuso Savittha saddhāya aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi -" bhavanirodho nibbānan "'ti.
“Savittha sage, apart from belief, out of interest, in addition to legends, in addition to appraising the conditions, in addition to evaluating and accepting the views, I know the following, I see the following: Nibbana ” [22].
The above passage shows that Musila's "knowing, seeing" is "knowing, seeing through the testimony", not by listening, not by thinking.
Another passage records that:
Once Venerable Kaccānagotta, after going to pay homage to the Blessed One, sat down on one side and asked the Blessed One:
“Sammādiṭṭhi, sammādiṭṭhī'ti, bhante vuccati. Kittāvatā nukho, bhante, sammādiṭṭhi hotī'ti?
" Right understanding, right view , Bach Duc The Ton, is said so. Bach Duc The Ton, until what is the right view? ".
The Blessed One replied,
“… Lokassasamudayaṃ kho, Kaccāna, yathābhūtaṃ sammappaññāya passato yā above natthitā sā na hoti.
"... Hey Kaccāyana, who with the right wisdom sees as the feet of the world start, he does not accept the world is not .
Lokassanirodhanṃ kho, Kaccāna, yathābhūtaṃ sammappaññāya passato y loke atthitā na hoti.
Hey Kaccayana, who with the right mind sees as the world chasing away, he does not accept the world is there. "
And:
“… And for the sake of vicikicchati aparapaccayā ñāṇamevassa ettha hoti. Ettavatā ko, Kaccāna, sammādiṭṭhi.
... He has no doubt, no hesitation, not dependent on anyone else , the position here is of him. So far, this Kaccāyana is right understanding ". ([23]
Obviously, the right view is only for the monk (bhavanā mayā paññā), and "does not fall into the ordinary or the attachment", the purpose of right view is to treat wrong views (see wrong, misunderstood).
“Vajañ ca vajjato ñatvā. Avaiñ ca ca avijjato.
Sammādiṭṭhi samādānā. Sattā gacchanti Suggestatiṃ.
There is an error, there is an error. No error, you know no.
And:
“Avajje vajjadassino. Vajje cāvajjadassino
Micchadiṭṭhi in samadan. Sattā gacchanti duggatiṃ
“No error, again error. There is an error, see again.
In summary: The meanings of right view are:
- Due to practice, the mind sees the three generals.
- Understand the conditions of compounded dhammas.
- Treating wrong views.
- See and understand Nibbana (the cessation of suffering).
Mr. Buddhaghosa (Giac Yin) explained the essential aspects of right view:
- Status : Seeing right (sammādassanalakkhaṇā).
- Mission : Clear knowledge (tathappakāsanarasā).
- Achievement: Eliminating the darkness of ignorance (avijjandhakaaraviddhaṃ sana paccupaṭṭhānā). [26]
3- Two types of right view.
Right understanding there are two types: Right view and the super right view.
There are Buddha language as follows:
“Atthi, bhikkhave, sammādiṭṭhi sāsavā puññābhāgiyā upadhivepakkā.
Atthi bhikkhave, sammādiṭṭhi ariyā anāsavā okuttarā maggaṅgā.
"The Bhikkhu khưu, there are types of Chief Justice property smuggled, belonging blessed newspaper, brought to accept results (upadhivepakkā).
The Bhikkhu khưu, there are types of Chief Justice, Saints, smuggled, super world, belongs to the chi (maggaṅgā). "[27]
Right view is illegal, the right view is the right view, the right view is illegal, The right view is the right mind in the mind of the Dao (belonging to the branch).
a- Right understanding of the world.
Is the right to see, understand correctly in the worldly scope, called the mundane position.
This type of right view, though understood correctly, sees right , but has not escaped from the karma, on the contrary, still enjoys the good result of good karma, so called smuggled property (ñāṇasāsava), while creating a new identity, it should be called accept (upadhivepakkā). ).
Tri muong has two types:
- Seeing and understanding " sentient beings with karma (being property) separately - kammassakatā".
- Achieving the first position (saccānulomikañāṇa) back.
* - What is the understanding of "sentient beings have their own karma".
In the world, sentient beings are different in human beings, gods are better than humanity, Brahma is better than gods, humanity is better than animals ...
Even people who are alike in appearance (being male or female) still have differences, there are rich people, some poor people, some tall people, some inferior people, some beautiful people, some bad people. ... All due to kamma , sentient beings are the ones who create karma and then receive the fruits of the karma, so say "sentient beings have karma as their own property".
The Buddha taught the young Subha Todeyya that:
“Kammassakā, maṇava, sattā kammadāyādā kammayoni kammabandhū kammapaṭisaraṇā.
Kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyāti.
"Young people, the sentient beings with kamma are the owners, the heirs of the karma, the karma of the fetus, the karma of the kin, the karma of the fulcrum.
The teachings of the Buddha show that: In the world, the reason for the difference in sentient beings is caused by karma, not by God, nor by chance.
Beings are " heirs of karma ", good karma will create a good being, evil karma will create a gross, bad being.
In the world, there are cases of people who create negative karma but still be peaceful (such as the wine seller, the fisherman is rich, the evil boastful raises the rich family ...), it is because their good karma Created in the past is in the fruit. When the kusala kamma was destroyed, the evil fruit was born, and then suffering for them, such as bringing criminals, property destroyed by water, fire or confiscated by the king ...
There are people doing good, but still struggling, suffering or having many accidents, this is due to the evil karma that is paying off, while the good karma cannot yet return the result. When evil is so effective, the result is born, this person has much peace.
The good people are still struggling, miserable, such as farmers in the agricultural season, they have to plow, harrow, sow rice seeds, process to fertilize, water ... really miserable. But when the rice flourishes, it harvests in abundance.
When seeing "the wrongdoer has peace, the good dweller still suffers", without thorough consideration hastily concludes that "there is no cause - no karma", that is the wrong view.
“Madhu'va mornatī bālo. Yāva pāpaṃ na paccati
Yadā ca paccatī pāpaṃ. Attha bālo dukkhaṃ nigacchati.
“Bad act, sweet as honey. Foolish people think so when the evil fruit has not appeared. But when they bear fruit, they will suffer. ”[29]
And:
“Bhadro 'past pāpaṃ. Yāva bhadraṃ na paccati
Yadā that sin bhadraṃ. Attha bhadro bhadrāni past.
"Good deeds can meet evil, and the day has not come to be healed. But when the fruit comes, so many good people will meet the result. " ( ibid, Dhp verse 120, p.128)
* - What is secondhand position ?.[30]
Tri Thuan things (anulomañāṇa) is the type of location that makes the Holy Path, this position has only one mind in the mind of enlightenment, but because Nibbana has not received the scene, it is listed in the mortal world.
Called upon things because this position led by 8 positions in front, followed by 37 students to the rear.
Called the base (sacca), because clearly see as "where is the compound, where is the invisible".
He has Buddhaghosa for example:
As the King sat and heard eight judges discuss a case, eight sequentially narrated the progress of the case and made their own judgments. After listening, the King agreed with his comments (referring to the eight previous locations).
Eight locations are:
Practitioners practice the four foundations of mindfulness, truly enter the vipassanādhamma when they achieve:
- Tri birth and death (udayabbayañāṇa): The position that sees the Dharma arising and falling away quickly.
From this period, the diligent practitioner makes the store grow, in turn, the success of the next 7 shops is:
- Wisdom of wisdom (bhaṅga ñāṇa): A practitioner only recognizes the "cessation" of the vi-vi scene.
- Tue fear (bhayatupaṭṭhāñāṇa): As a practitioner feels scared, but does not know what to fear.
- Tue see dangerous (ādīnavañāṇa): A practitioner sees compounded vi is the danger.
-Buddy boredom (nibbidāñāṇa): As a practitioner finds bored compounded, no longer fancy them.
- Tue want to escape (muñcitukamyatāñāṇa): As a practitioner wants to get out of compounded vi.
- Tue review again (paṭisaṅkhāñāṇa): As practitioners review the three faculties of compounded vi again.
-Education of discharge (saṅkhārupekkhāñāṇa): As the average practitioner before the legal practice.
When contingent equal rights prolific, exposing the right path, then the convenient thing appears.
We use the primordial path of enlightenment to indicate the position of Thuan.
Revealing the heart of the Noble Truth Reserve is as follows:[31]
Symbol:
Sign: Initiation of the subject (manodvāravajjana - Direction subject).
Hum: prepared satna (parikamma).
Um: close-up killing (upacāra).
U: thuna agreement (anuloma).
G: Tanna transform into nature (gotrabhū).
A: Daona (magga).
Saudi: the holy fruit (phala).
From the police Thuan Thuan backwards, is considered to be the Chief Justice of the world, because taking one of the three compounded generals as a scene.
Tri Thuan lead by 8 previous bars as the solution, and lead by Gotrabhū and Dao born later, so this position is called Thuan thu.
In other words: "Tri Thuan things like a bridge to the other shore, just in accordance with vi vi (one of the three generals) earlier, just in line with the Vi Vi (Nibbana) after that".
b- Super-right view.
Is wisdom in harmony with the Holy Path or Holy fruit when receiving Nibbana as scene.
This type of mind has the ability to eliminate kamma, not creating new nama [32].
The water filter, for example, removes the residues in the water, making it clearer, literally, no other water forms, only the old, purified water.
Super-right view is different from right view, which can create two totally different names in the future.
In other words, the right view of the world is the position to receive compounded or legal position (paññattatthamhammā) as a scene, this type of mind can lead to future rebirth (except in the mind of the Almittan One's mind or mind in the mundane result).
In the mind-table above, the mind in the mind (maggacitta) and the mind in the mind of the mind is indeed the supramundane view.
There is a question that: Is the mind in Gotrabhū (Zhuan Tanh) right understanding of the supramundane view or Supramundane?
A: In short: The supramundane position is the perception of nibbana as a scene, or has eradicated defilements, the mundane position does not receive the nibbana.
There is an example: A farmer goes to the city with the purpose of seeing the King to report an incident.
On the way, he met the King from afar, but did not present to the King what he wanted to say. And when someone asked, "Have you met the king?", He answered "not yet met."
Also, the mind in Gotrabhū (Transsexual nature), although receiving the Nibbana scene, has not eradicated defilements, so it does not fall into the supramundane mind, but because it does not recognize the compounded realm (the three generals), the mind in Gotrabhū listed on the worldly mind.
The mind in Gotrabhū is like a person floating between this shore and that shore, this shore is the mundane, the other shore is supramundane, so it cannot be called half or super.
There is another question: The mind in the audience of Nibbana (revisiting the realized Nibbana) is the supramundane mind or the mundane form?
A: As the mundane position, because although Nibbana is reconsidered, the object (ārammaṇa - scene) of the mind at this time is not the entity, only the " image " of thought (saññā) "redrawing".
In the center of enlightenment, the meaning was clearly stated:
- See clearly one of the three generals, who is the right view of the world (that is, from the beginning of the initiation to the second stage).
- See clearly Nibbana (Being or having eliminated negativity), is the Chief Justice of the super world (ie Daona Dao and the two Superpāna).
-After the last holy fruit (in the mind-door), as if he attained right view, became a saint.
Again, successful director - the superpower and attain Nipban is legal (dhamma).
Understand "Dao - super fruit, with Nibbana meaning (attha)".
In other words: Revealing the mind of Saints is seeing the Dharma , revealing the mind of the audience is to understand the true meaning .
In summary: " Seeing the true Dharma, understanding the true meaning (of the Dharma), called right view" .
4- Three classes of people have the right view.
There are three classes of people whose righteous thoughts are: Phàm phu, The saints and the uneducated saints.
a- Right view of ordinary people. There are two classes of ordinary people:
- Phàm phu outside Buddhism .
This kind of ordinary person is still a person who has right understanding, if he understands: cause and effect, understands that "sentient beings have karma as their own property" (understand karma).
Non-Buddhists, though able to perceive the meaning of impermanence and suffering, cannot conceive of non-self.
The selflessness is found only in the teachings of the Buddha's awareness and manifested only in the time of the Dharma of the virtuous awareness.
Although aware of the meaning of impermanence, suffering, non-Buddhists cannot reach Thuan things, because they do not know the right way to practice according to the custom (vipassanā dhamma).
Our Bodhisattva, in the absence of the Dharma of awareness, is also aware of impermanence, suffering but cannot attain the dharma, only in the time of the past awareness, he practices up to the discharge of position (saṅkhārupekkhā ñāṇa) only, because Thuan position only appears to have a killing and then leads to the Holy Path immediately.
- Phàm phu in Buddhism .
Although still an ordinary lady, thanks to listening and understanding the dharma of the saints, practicing the dharma of the saints should see the appearance of the three dharmas: impermanence, suffering, and non-self.
In Increasing the Sutta Sutta, the Four Senses, the Lessons Learned (appassutasuttaṃ) [33], Germany World Religion has raised 4 people:
- Listen less, what has been heard does not arise (appassuto sutena anupapanno).
- Listen less, what has been heard arises (appassuto sutena upapanno).
- Listen a lot, what has been heard does not arise (bahussuto sutena anupapanno).
- Listen a lot, what has been heard arises (bahussuto sutena upapanno).
The Buddha taught, saying as follows:
- Listen at least, do not know the meaning (na atthamaññāya), do not know the dharma (na dhammamaññāya), do not practice the dharma, depending on the dharma. What has been heard does not arise.
- Although listening a little, but know the meaning (atthamaññāya), know the dharma (dhammamaññāya), practice the dharma, depending on the dharma. What is heard arises.
- Listen a lot, do not know the meaning, do not know the law, do not practice the law, depending on the law. What has been heard does not arise.
- Listen a lot, know the meaning, know the dharma, practice the dharma custom. What is heard arises.
Right understanding of a common lady in Buddhism is the highest attainment (Anulomañāṇa). Saints).
b- The Chief Justice of the Saints study (sekkhā) .
This level is called the achievement of right understanding because it has revealed the three faculties, at the same time transcended the three faculties when attaining Nibbana.
c- Right Understanding of the Noble Infertility (asekkhā) .
As one who has attained the full view of the right view, because he has done what he needs to do, "eradicate all ignorance".
Right view of Saints study as if one could clearly see the way in the dark night thanks to the light (depending on the study and Dharma practice).
Right view of the Uneducated people such as those who see clearly everything in the daytime (no longer have to study the law or the law. However, they still study the Dharma and practice to set an example for posterity).
Right understanding is mentioned in this sutta: Right understanding of ordinary people in Buddhism and Saints' study.
Therefore, Xa Loi Loi Phat continued: "There is righteous knowledge, absolute faith and accomplishment of this Noble Truth" .
B- There is righteous knowledge .
Right understanding is one of the 10 virtues of the Buddhas' disciples (ujupatipanno). That's the obvious insight:
- This body is good, this body is unwholesome, this body is sin, this body is not sin.
- This language is good, this language is unwholesome, this language is a crime, this language is not a sin.
- This practice is good, this practice is unwholesome, this practice is guilty, this practice is not a crime.
For those who do not have righteous knowledge, body - speech - ideas falling into unwholesome, he sought to justify criminal acts, such as: It is good to kill a person who saves many people, theft of the rich will give to the poor is good, lying to benefit people is good (like a physician telling a lie to pacify the patient) ...
But if he put him in the position of the victim, what would he think? Do you refuse that "goodness", are there any rich people who want to be robbed of their property to give to the poor? Are there any patients who want the physician to deceive him?
With the way to wriggle, justify as above, the Buddha called "the will winding (samsappaniya - crawl the cow, go around the reptiles of reptiles)".
A person with a winding body, a crooked karma, a karmic will, has one of the following two creatures:
"Ye vā ekantadukkhā nirayā yā vā saṃsappajātikā tiracchānayani ...
"The hells are the most miserable and the eagles of the crawl are: Snake, scorpion, centipede ..." [34].
And Buddha taught:
"Yassa kassaci, bhikkhave, bhikhussa vā bhikkhuniyā vā kāyavaṅko pāhino kāyadas kāyakasāvo.
Vacivaṅko pāhino vacīdoso vacīkasāvo.
I change the theme to a smoker.
Evaṃ patiṭṭhitā te, bhikkhave, imasmiṃ dhammavinaye….
"For Bhikkhu or Bhikkhu khưu ni, curved body is end, damaged body, defective body (ending).
Curvy words are finished, damaged words, and shortcomings (ends).
The will is done, the damaged, the cons (ending).
a- What is justice knowledge of the body ?.
The position of the righteous knowledge of the body will clearly understand that: "This body, though not falling into three evil-akusala kamma: killing, taking away from, making misleading in sensual pleasures."
But do not use this body to benefit both yourself and others, such as: Not respectful, respectable, not respectful, not respectable, not helping people who are worthy of helping, not serving people worthy of serving as father Mom ... This is the curvature of the body.
Like the leprous Suppabuddha, although he attained the Prayer after hearing the Buddha's teachings, he was a leper who had to beg.
In the past, he was the son of a millionaire who once met Tagarasikhi Buddha, the millionaire spit at the Buddha of enlightenment and then left, due to his actions should be leprous. [36] (using the body to work wrongly, though not falling into 3 non-virtues: killing, stealing, wrongdoing in sex, but not being respectful and respectful).
Or the body does not fall into the three evil karma, but practice austerities, such as cow, dog ...[37] is the defect of the body.
We realize that the Blessed One, although he is the highest-ranking guru, he also bathes himself for Elder Pūtigatta Tissa, then preaches the verse so that the elder may attain the Arahant:
“Aciraṃ vat'ayaṃ kāyo. Pathaviṃ adhisessati
Chuddho apetaviññāṇo. Niratthaṃ'va kaḷingaraṃ ”.
“Not long after this. Will linger on the ground.
After listening to the quotations, Elder Pūtigatta Tissa developed the insight, the Alahán and then par.
In the Samyutta-Samyutta (Samyuttanikāya) noted: There are many bhikkhus suffering from severe illness, The Buddha went to graciously to visit, torture, encourage and lecture the Bhikkhu khưu sick.
The elder, the elder of Ghosaka, was a dog, every time he came to the Buddha to receive the Enlightenment, the dog ran ahead and barked into the bushes to let the animals run away, keeping the Enlightened One safe and safe. , when the general destiny the dog reborn to the Heavenly Yard is called the natural god Ghosaka.
Up to the time of the present Buddha, the natural son of Ghosaka was born to mankind also called Ghosaka.
Ghosaka escaped death 7 times, eventually becoming the first elder in Kosambi and attaining Save Project [39]. This is the fruit of good deeds "service worthy service".
b- What is righteous knowledge about words ?.
Although shunned away from the four non-virtuous language: No lie, no stabbing, no evil, no bullshit.
But this is not enough, but also to be honest, not crooked in words:
“Diṭṭhe diṭṭhavādī hoti, sutte suttavādī hoti, mutte muttavādī hoti, viññāte viññātavādī hoti.
There is seeing and seeing, and listening and hearing, there is a feeling of speaking and feeling, and of knowledge and knowledge.
'Adiṭṭhe adiṭṭhavādī hoti, amette birtavādī hoti, amutte amutavādī hoti, aviññate aviññatavādī.
Can't see, can't see, don't hear, don't hear, don't feel like you're speaking, you're not feeling, you're not cognizant, you're not knowing. " [40].
Again, though not falling into the four evil terms, but for the issues that need to be said up, it is the defect of the word, or the avoidance of a problem that is true of the curvature of the word.
The karma of the two Yakshas.
Legend has it that: During the Kassapa Buddha's teaching, there were two senior Buddhist adepts.
At that time, in the monastery there were two monks who argued over a matter of law, nobody accepted anyone.
Both decided to look to the two Elders to remind them to arbitrate, if anyone says the law must leave the monastery.
A Bhikkhu realized that "he was the one who said the wrong law", so he went to the two elders first, offered gifts and requested them to be his teacher (nissayācariya).
Then he presented his debate with the Bhikkhu khưu you, and then asked that:
- White Sir! Between you and the Bhikkhu khưu, who is the right person to speak the law in this Dharma?
- Hey Bhikkhu! You are the one who says the law - law, the Bhikkhu khưu say the law - law.
- White Two Sirs! Now I know I am the one who speaks the law wrongly. Bach Hai, both of you please give me the privilege of: When your bhikkhu comes to ask, "Who is the wrong person to speak the law?", Please be silent.
The two Presbyterians, who had fallen into the dharma position, accepted the offer because of their compassion. When the Bhikkhu khưu you come to see the two elders, ask:
- White Two Sirs! Who is the person who speaks the law legally between you and the Bhikkhu ?.
All three times, the two Elders were silent. And the bhikkhu (speaking of the Dharma-law) told the bhikkhu that:
"Hey Sage! The two of them were silent, so the sage should know what the answer is. "
The bhikkhu (in accordance with the Dharma - Law) is sad and transparent with the two elders:
- White Two Sirs! I thought they two because the law forgot people, did not expect two people because he forgot France.
Shaken by the words of the young Bhikkhu, the two Elders were distraught because of their silence.
Although auspicious practice for 10 thousand years, when the two sides were reborn as two great yaksha power is Sātāgiri and Hemavata [41].
In the Dhammapada, the Buddha taught:
Na monena mayā hoti. Muḷharūpo aviddasu
Yo ca tulaṃ'va paggajha. Varaṃ ādāya paṇḍito
“Silent but stupid. Where is the hermit
Thus silence in the face of a legal matter, not expressing an opinion because of the love, the fear because of love and the ignorance, is the curvature of the words.
Again, for a righteous problem to avoid, answering in the other direction is also the curve of words.
As Bàlamôn Saṅgārava dodged the legitimate question of Elder Ānanda.
Brahmin Saṅgārava went to the Blessed One, after paying homage to the Blessed One and then sat down at one side and presented with his great idea:
“ The path of making sacrifices is the way to benefit many people. The path of renunciation only conquers one's self, only makes self-proof of Nibbana, so renunciation only leads to merit alone. ”
The Buddha taught, saying,
" Tathagata claims the eightfold doctrine, thanks to the practice of this path, hundreds, thousands, and hundreds of thousands of sentient beings attaining and escaping samsara."
And he asked Brahmin Saṅgārava that:
“Taṃ kiṃ maññasi, brahmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan'ti ?.
" Brahmin, what do you think, the way it is, the way the path to merit affects only one person or many people, the result of renunciation?"
Bàlamôn Saṅgārava confirmed:
“Iccāyampi, bho Gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan'ti.
"-Dear Venerable Gotama, the incident is like that, this path to merit is affecting many people, that is the result of renunciation."
Germany đượcnanda heard Bàlamôn Saṅgārava confirmed so, he asked:
“Imāsaṃ te, brahmaṇa, dvinnaṃ paṭipadānaṃ katama paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā'ti?
"Ba Brahon, in these two paths (making sacrifices and renunciations), which way you can endure is more simple (appaṭṭhatarā), less annoying, greater results and less profit?" ”.
On three occasions, Brahmin Saṅgārava dodged the legitimate question of Germany ,nanda, saying:
“Seyyathāpi bhavaṃ Gotamo bhavaṃ c'Ānando. Ete me pujjā, ete me pasaṃsā'ti.
The above story illustrates the "warping of words".
Again, in the sutta "the horse has not surrendered" [44], there are passages that signify the meaning of "the curve of speech", as follows:
“Idha bhikkhave, bhikkūu bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno'na saramī'ti asatiyā nibbeṭheti.
"Here, bhikkhus, the Bhikkhu khưu charge a Bhikkhu khưu guilty. Bhikkhu khưu Bhikkhu khưu accuse, dodging (nibbeṭheti) (problem) as not remembering, saying: "I do not remember, I do not remember" ....
Again, while not lying to what is seen, heard, and perceived, the righteous knowledge of the word will not speak up if one deems that "this causes unwholesome growth, goodness measures are reduced. " If deeming "this makes real good damage decreases, good legal growth", he said [45].
c-What is righteous knowledge and opinions?
The idea is not falling into the crazy law (vipallāsa dhammā), the crazy law makes the mind tilt to one side. That is: Dhamma is thought to be ordinary, dhamma is supposed to be lost, dharma is not-for-self, impure is said to be pure.
“Anicce, bhikkhave, aniccanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
Dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
Anattani, bhikkhave, anattāti saññāvipallāso cittavipallāso diṭṭhivipallāso.
Asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
- "Hey Bhikkhu, in impermanence think is often, that is crazy idea, crazy mind, crazy island.
The Bhikkhu khưu, in thought is lost, that is crazy idea, crazy mind, crazy island.
The Bhikkhu khưu, in egolessness think is self, that is the crazy idea, crazy mind, ant crazy island.
Again, righteous knowledge is far from the two extremes of benefit and asceticism .
There are two types of benefits: low and vengeance.
There are two types of asceticism: Austerity leads to austerity and austerity leads to rebirth in heaven.
1'- Low nutrition is four dharmas: To benefit (yabhā), to gain fame (yasa), to be praised (pasaṃsā) and to peace (sukha).
“Lābho ca alābho ca yasāyaso ca.
Nindā pasaṃsā ca sukhaṃ dukkhañ ca.
Ete aniccā manujesu dhammā.
Asassatā vipariṇāmadhammā.
“Ete ca ñatvā satimā sumedho,
Avekkhati vipariṇāmadhamme,
Iṭṭhassa dhammā na mathenti cittaṃ
Aniṭṭhato no paṭighātameti.
“Tassānurodhā atha vod virodhā.
Vidhūpitā atthaṅgatā na santi.
Padañca ñatvā virajaṃ asokaṃ,
Sammappayanati bhavassa paraguits.
“Benefited, not benefited. Fame, no fame
Criticize and praise. Bliss and suffering.
These dhammas (manayesa) are impermanent.
Not always, disappear
Know them, keep mindfulness.
Vessel position disappears
France loving, not active (na mattahenti).
No affection, no pitch
The legal (anurodhavirodhā) or reverse.
Being dashed (vidhūpitā) no longer exists
After knowing the path, no structure, no grief
These eight measures shake the world (anuparivattanti).
For ordinary people who do not listen to the dharma of the saints and the Noble Truths, when there is nourishment, fame, exclamation and bliss arose, he does not think: “These dharmas are impermanent, suffering and disappearing. sabotage "should fall in love, arrogant arising.
And things like: loss of profits, loss of fame, criticism, suffering arises, he falls into grief, his heart falls into resentment.
With the disciple who hears the dharma of the saint, understands the noble dharma, when one of the eight dharmas arises, he thinks: "These dharmas are impermanent, suffering, vandalism", so the mind is not craving or anger dominates as ordinary mortals.
Thus, whether it is happiness or suffering, the upright one does not fall into either of these extremes, the mind towards the middle [48].
The commentators have explained:
" Resentment arises from the loss of profits, loss of reputation, criticism, suffering ", they are eradicated by the Holy Anrahant.
"The craving for women comes from the gain, the fame, the praise, the peace ", they are eradicated by the Holy Path of Alahán.
Some teachers have said that:
"Craving for the female being gains benefit, to be at peace ", they are eradicated by the Holy Anrahantism.
"Craving for women comes from fame, praise ," they are eradicated by the Holy Path of Alahán.[49]
2'- The victory of vengeance is: Achievement in Lust meditation or Formless meditation.
Even with such achievements, people with righteous thoughts do not enjoy attachment to these levels.
About the two types of asceticism.
There are austerities that bring down misery, there are austerities that lead to rebirth into scenes, as the Blessed One taught Kassapa's naked body:
“Idhāhaṃ, Kassapa ekacca tapassiṃ lūkhājīviṃ passāmi, dibbena cakkhunā visuddhena atikkanta mānusakena… kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppannaṃ.
"Hey Kassapa, with the pure eyes of pure superman, we see some ascetics , living in austerity ... After the body destroys the common destiny, one must be born in the evil, evil, fallen, hell realms .
Idhā panāhaṃ, Kassapa ekacca tapassiṃ lūkhājīviṃ passāmi, and then cakkhunā visuddhena atikkanta mānusakena… kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ uppannaṃ.
This Kassapa, with pure natural labels superheroes, we see some religious ascetic, austere life ... After the body was born into septic common destiny healing realm, the world of gods " [50].
Even if it is the " asceticism that leads to the celestial world" , the one with righteous knowledge does not cling to them.
“Sace vo bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ - devalokūpapattiyā, vuso, samaṇe Gotame brahmacariyaṃ vussathā'ti.
Nanu tumhe, bhikkhave, evaṃ puṭṭhā aṭṭiyeyyātha harāyeyyātha jigiccheyyāthā'ti.
Evaṃ, bhante.
"Bhikkhus, if the pagan monks ask you the following:" Sage, is Samon Gotama happy to be born to heaven? "
The Bhikkhu khưu, asked so, do you bother (aṭṭiyeyyātha), shame (harāyeyyātha), fed up (jiguccheyyātha) or not?
For example, if a person has to cross a desolate desert to reach a safe land, he must have luggage, food, and must rely on the road, even on a nice, flat road, full of exotic flowers. , but if you stop on the road, this person will not be able to go to the place you need to, you must suck the path.
Also, a practitioner who seeks liberation from samsara and kamma is good to do (such as luggage, food) but does not indulge in compounded results, even if good deeds industry for rebirth in the Heavenly World, for rebirth in the form of meditation or Formlessness.
Once immersed, clinging to these magical peaceful scenes, one will not escape samsara.
And the path to be taken is the Eightfold Path, the path of neither enjoyment nor fall into asceticism.
For example, a skillful archer, only aiming to shoot arrows, not looking around. Also, righteous knowledge is directed towards the goal of escaping suffering (being the attainment of Nibbana), not thinking about the reborn realms, even if they are peaceful realms in the world.
“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati, lohitaṃ vā uppādessatīti - ṭhānametaṃ vijjati. Taṃ kissa hetu?
Sammāpaṇihitattā, bhikkhave sūkassa.
"Bhikkhus, such as the wheat of the wheat or the barley of the barley are placed in the right direction, when crushed by the hand or foot, may pierce the arm or the leg, or may cause bloodshed, this situation can happen. Because of that?
Bhikkhus, because the beard is placed in the right direction.
“Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjā bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti - ṭhānametaṃ vijjati. Taṃ kissa hetu?
Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.
Also the Bhikkhu khưu, ants are set in the right direction , the path of practice is set in the right direction can pierce ignorance, make intelligent being run, can attain Nibbana, this situation has happened. Because of that?
Hey monks, because the ants are in the right direction. " [52].
C - Have absolute faith in the dharma .
Being clear, knowing the compounded phenomena is impermanent, suffering, non-self should have absolute faith in the dharma.
There is a question that: “Every mortal has not attained Nibbana, has not yet seen the three generals, what beliefs must be put into practice to practice? What are the teachings of the Guru preaching? ".
Answer: Gotamī had a white question to the Blessed One on this issue, the Buddha taught:
" Hey Gotamī, what methods do you know:
1- "These measures lead to craving , not to craving .
2- Lead to the plump , not to the plump.
3. Bringing to no accumulation , not leading to accumulation.
4- Bringing to little sex , not leading to much sex.
5- Bringing to know enough , not leading to not knowing enough.
6- Bringing to settling , not bringing to gathering.
7- Leading to diligence , not to laziness.
8- Bringing it easy to raise , not difficult to raise. ”
Gotamī, please be most persistent in the direction that: "It is the law, that is the law, that is the teaching of the masters" [53].
Again, Anuruddha once lived among the Ceti people, at Pācineramsadāya, while solitary meditation, started thinking like this:
1 - This Dharma is for people who have less sex, not for people who have lots of sex .
2 - This Dharma is to let people know enough , not to let people who do not know enough .
3 - This Dharma allows people to live in solitude , not for people who like assemblies.
4- This is for the essential people , not for lazy people .
5- This Dharma let people stay recited , not let them lose their memories .
6 - This Dharma is for the meditator , not for the non-meditating .
7- This is for the wise, not for the wicked.
And the Blessed One, with his mind, understood the mind of Anuruddha, He appeared in front of Anuruddha, took his place.
The Blessed One then taught the eighth thing:
8- France for people who do not like comments (nippapancārāma), do not like comments . France is not for those who prefer to discuss, like to interpret [54].
The Buddha's teaching on the eighth thing is very significant, that "the dharma needs to be seen through realization" not by reasoning, inference can arise unreal problems, they become into papañca, ”then discussing and arguing about unreal problems, just like people discussing" turtle fur, rabbit horn ".
For the Saint to study, once he has attained Nibbana, he has absolute faith in the dharma, which is understandable.
As for ordinary women who have right understanding, the above headlines are a model for trusting to believe: " This is the Dharma and the Law of the Buddha preached" .
At the same time, such things as: little desire, knowing enough, living in solitude, diligence, mindfulness, meditation, are the basic dharmas for the mind to see the three faculties, helping "absolute Dharma faith to arise and growth".
D - This miraculous accomplishment .
The word saddhamma = saṃ (nice) + dhamma, saddhamma is translated as magic .
The magic only for:
- 37 measures leading to the attainment of Nibbana, that is: the four foundations of mindfulness, the four righteous thoughts, the four thoughts of mind, the five powers, the five powers, the seven limbs, and the eightfold Path.
- Only for the Abhidhammapiṭaka (Abhidhammapiṭaka). Besides:
“Sattime bikkhabe, saddhammā. Katame satta?
Saddho hoti, hirimā hoti, ottappi hoti, bahussutto hoti, āraddhaviriyo hoti, satimā hoti, paññavā hoti. Ime ko bhikkhave, satta saddhammā'ti.
"There are seven magic measures, bhikkhus. What is seven?
- Tin, shame, fear, much listening, diligence, mindfulness and wisdom. Hey Bhikkhus, there are seven miracles. [55].
Again, the magic also refers to the seven forces (balas) as the following sutta:
“Imāni kho, bhikkhave, sattabalānīti.
Saddhābalaṃ viriyañca, hiri ottappapiyaṃ balaṃ
Satibalaṃ samādhi ca, paññā ve sattamaṃ balaṃ
Etehi balavā bhikkhu, sukhaṃ jīvati paṇḍito.
“Yoniso vicine dhammaṃ, paññāyatthaṃ vipassati;
Pajjotasseva nibbānaṃ, vimokkho hoti cetaso'ti.
O bhikkhus, there are seven powers:
Faith and tons of energy, energy and energy
Mindfulness and concentration, wisdom is Saturday
Bhikkhu khưu with this force, peaceful living peace of mind
“As reason for judicial thinking, clearly understand the wisdom
Achieving these seven powers is liberated mind, so these seven powers are considered magic.
Again, the miraculous accomplishment is the achievement of 7 types of property of the saints, namely: "property trust, property kingdom, compassion (shame of sin) property, precious (terrifying sin) property, writer (heard a lot) properties, laboratory (put away - cāga) property and intellectual property ”.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.15/4/2020.
No comments:
Post a Comment