Introducing the Buddhist Sutta such as 'Itivuttaka' .VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

After the goal of liberation and enlightenment, the disciplines help the practitioner reach the end of suffering. We will see the method, but many, but never out of the Precepts-Dinh-Tue, the only way to bring the practitioner to the end of suffering.

 

Itivuttaka - "Such a discourse", belonging to the Khuddaka Nikàya Ministry (Sutta Ministry) consists of 112 sutras with verses, divided into 4 chapters, chapter one, chapter two, chapter three, chapter four. So is a classification of topics according to the law, like the type of the Sangha Sutta. The reason is called "Itivuttaka: Such theory", because most of these sutras begin with the sentence: "This is what the Blessed One spoke of, the Arahant mentioned and I have heard. ", and concluded with the sentence:" This meaning is mentioned by the Blessed One and I have heard it ". There are some suttas in the middle that don't have the opening and ending sentences like this, but till the last are recorded again.

Sutra "Buddha theory as such", originating from the Sutta Pitaka is a canon of the Venerable Sutta, faithfully upholding the teachings of the Buddha.

Traditionally, as stated in the book to be considered by the venerable Dhammapàla, Khujjuttarà a laywoman, who often went to listen to the Buddha's sermon to them, she sat behind a curtain to become a multi-literate person. , listening a lot, good at the Dharma and good at the intellect. She was asked by King Udena's palace to repeat what had been heard and after listening, memorized what was heard. She was praised by the Blessed One and called her first verse in the first place. Traditionally, it is this Itivuttaka episode that she heard and recited. The record will record that the monks also memorized this sutta, and it was Venerable Ananda who reread this sutta during the first cycle in Ràjagahà. The suttas in chapter four are longer and do not have the equivalent of the Sutta Pitaka and are considered to be later records. Some of the sutras in this volume are found in the Sangha Sutta and Puggala-pannatti. (Following the legend of the English translation).

Itivuttaka does not mention the life of the Buddha, the life of the great disciples of the Buddha as we can see in the episode Udàna. This volume focuses more on the basic doctrinal section, defining numerical measures, classified by four chapters one, two, three, and four. In other words, a number of topics have been selected, defined, explained briefly so that students can learn, memorize and hold the basic part of the Buddha's teachings. Thus, the explanation of the tradition: see that Khujjuttarà himself, heard the teachings of the Blessed One, remembered and then preached to other disciples, so this volume was handed down.

Sutra "Buddha theory as such", originating from the Sutta Pitaka is a canon of the Venerable Sutta, faithfully upholding the teachings of the Buddha.

Talking about the present Buddha and more broadly, talking about the Tathagata, we will see that the Buddha has not been deified, nor has he used supernatural powers to transform beings.

First of all, this sutta does not refer to the Abhidhamma, nor to the precursors (Jàtaka) and thus this sutta does not belong to Abhidhamma literature and Jātaka literature - these two texts were captured only The source, formed in the second phase is the period of sects, from about 300 years to 100 years before the era. This sutta is not in the third stage of development, the rise of the Mahayana (100 years before the era and 100 years after the era). Thus, this sutta was in the period of original Buddhism about 450 years to 350 years before the era when the teachings of the Buddha were not mixed, mixed by the later developments. This fact is substantiated by the content of this sutta as we will clarify later, and is also traditionally defined,

Talking about the present Buddha and more broadly, talking about the Tathagata, we will see the Buddha has not been deified, nor has he used supernatural powers to transform beings.

Tathagata is described as an enlightened one who enlightened the world, "The world begins, the world ceases, the path to the world ceases."

"Bhikkhus, the world is fully aware of the Tathagata, Tathagata has no implications for life. Hey Bhikkhus, the world starts being a Tathagata Chief Justice of the Enlightened World. Monks, The World of Tathagata eradicates enlightenment, O bhikkhus, the path to the world of eradication is Tathagata Right eye; the path to the world of eradication, Tathagata, has been practiced. "

"This, monks, in the whole world with the Heaven, the Underworld, the Brahma, along with the Mon, Brahmin, and Brahmin people, and they can see, hear, feel, be aware. , Tathagata, to be bridge, are thought, all are Tathagata Chief Justice therefore called Tathagata This monks, from the night Tathagata realized supreme enlightenment Right to night He entered Nirvana, there is no medicine, during that time what he said, the statement stated, all is so, there is no other, so called Tathagata. "

Traditionally, as stated in the book to be considered by the venerable Dhammapàla, Khujjuttarà a laywoman, who often went to listen to the Buddha's sermon to them, she sat behind a curtain to become a multi-literate person. , listening a lot, good at the Dharma and good at the intellect.

"Monks, Tathagata says what to do, what to say; because that said what to do, what to say, should be called Tathagata."

"Monks, in the whole world, the Heavenly Yard, the Underworld, the Brahma world, together with the masses of Brahmin, Brahmin, gods and humans, Tathagata is the victor, not defeated. , omniscient, omniscient, free, so called Tathagata (Sutta No. 112). "

The image of the Tathagata is so, the image of the Blessed One is no different, here the Blessed One represents the Dharma and those who see the Dharma, live according to the Dharma, will be close to the Blessed One as the number 92 states:

"Bhikkhus, if a Bhikkhu stilts grab the hem of the monk's skirt, follow My back, footsteps follow, but he has craving in sex, with sharpness, with anger, thought only infected evil, lost memories, not aware, not to wake up, the mind scattered, with the wild base, he is far away from me and I far from him.

Because of that? The Bhikkhu khưu, Bhikkhu khưu he did not see France. Do not see the law should not see Me. The Bhikkhu khưu, if the Bhikkhu khưu live far to 100 due to the week and he has no craving in the education, with no craving greed, mind not anger, thoughts not infected with evil, mindfulness, concentration single-mindedly, the apartments are tamed, he is close to me and I am close to him.

Because of that? The Bhikkhu khưu, Bhikkhu khưu he saw France. Do see France should see Ta ".

In Sutta No. 100, the Buddha himself described himself as follows:

"Bhikkhus, I am Brahmin, who is required (yàcayogo), always pure hand (payatapàni) to bring the last body, supreme healer (bhisakko) anatomist (sallakatta) You are my children (arasà) from the mouth of birth, from the legal birth, from the legal creation, the inheritance, the inheritance and inheritance. "

The image of the Tathagata is so, the image of the Blessed One is no different, here the Blessed One represents the Dharma and those who see the Dharma, live according to the Dharma, will be near the Blessed One.

Buddha claimed to be the treating physician (bhisakkà), the self-proclaimed surgeon (sallakatta). He regarded his disciples as his children, from birth, from birth, as descendants of the Dharma. Everywhere we see the important role of the Dharma, because the Buddha is a symbol of the Dharma, preaching the sentient beings by mouth. Further clarifying is the confirmation of the two types of discourse of the Buddha, as the Sutta 35 clearly states:

"There are two types of sermon of Tathagata, Arahant, righteous awareness, one after the other. What are the two? See Evil is evil. This is the first sermon. After seeing evil is evil , be boring here, give up, escape! This is the second sermon! "

The Buddha was the original Buddha, the time of spiritual practice, the end of virtue and the goal of liberating enlightenment, which are faithful to the original orthodoxy.

The purpose of Buddhism is to solve the problem of birth and death, that is, to end suffering for people. And the following sutta confirms that suffering can be ceased and that state of suffering ceased is Nirvana. Here is the definition of that Nirvana in the 44:

"Monks, there are two nirvana precepts. What is two? Nirvana precepts have y and Nirvana does not have medicine.

The Bhikkhu khưu, how is Nirvana about medicine? Here, the Bhikkhu khưu, Bhikkhu is pretentious A la Han, the pirate or take, Pham Hanh has done, what should have done, has put the burden down, achieved the purpose: fetters , was freed by the Chief Justice. In him, the five bases still exist. Across the apartments, he enjoyed the intention, not the idea, because that self has no pity, so he feels miserable. With him, take part, kill, si kill. The monks, this is called nirvana has medicine.

The purpose of Buddhism is to solve the problem of birth and death, that is, to end suffering for people. And the following sutta confirms that suffering can be ceased and that state of suffering ceased is Nirvana.

Hey monks, what is nirvana without excess medicine? Here, the Bhikkhu khưu, Bhikkhu is pretentious A la Han, the smuggled or take, Pham Hanh has done, what should have done, put the burden down, achieved the purpose, fetters , was freed by the Chief Justice. Here, for that position, all sensations have no favorite pleasure, will be calmed. "

Another sutta, number 43, confirms the presence of this state of liberation, present in the present life, on this earth:

"The Bhikkhu khưu, there is no birth, no existence, no cooperation, do not work out. Hey Bhikkhu, if there is no birth, no existence, no cooperation, no work, no time here cannot present the separation from birth, from being, from becoming, from making Because of this monks, there are no births, no beings, no works, no works, should be able to present the separation from birth, from being, from working, from making ".

Here, there are two important comments. The Buddha when he entered Nirvana had medicine in Kusinàra, not completely lost, completely annihilated, because it was according to the theory that the Buddha did not accept it. Here, the greed and anger no longer exist, the dukkha sensation does not arise, but all sensations are calmed, cool and refreshing. The second important comment is that suffering can be eradicated in the present life with those who have attained Arhat. And oil evidence has not yet arhat, if practiced according to the Buddha's teachings, time can gradually eradicate the suffering.

The second important issue, after the goal of liberation and enlightenment, is that the disciplines help the practitioner reach the end of suffering. We will see the method, but many, but never out of the Precepts-Dinh-Tue, the only way to bring the practitioner to the end of suffering.

"The Bhikkhu khưu, a Bhikkhu has good world (kalyàmasìlo), there is good law, good wisdom, called in law and this law is the perfect taste."

The Buddha was the original Buddha, the time of spiritual practice, the end of virtue and the goal of liberating enlightenment, which are faithful to the original orthodoxy.

The Bhikkhu khưu is Bhikkhu has good wisdom. Thus, a person who has good precepts, has a good dharma, has good wisdom is called in the law and this law is the perfect taste (kevalì) (Sutta 97). "

Also in the same direction, the three images were depicted depicting three classes of people, depending on the degree of treatment for sex and friendship:

"Bhikkhus, those who are bound by the bondage of sex, those who are bound by the bonds of being, are the ones who come and go again and again. of sex, the Bhikkhu khưu, but also bound by the bondage of friendship, those who are of the future, do not come back here. Those who tame the bondage of sex, tame the bondage of friends, those who are Arhats, have ceased the illicit or (Kinh 97). "

Next are some methods of cultivation, a way of life that leads to two Right Aspirations, or if there is a remedy to be fruitless of the Future, the highest fruits in the path of practice, that is, the end of suffering.

"Bhikkhus, live in seclusion, recluse meditation, enjoy seclusion in meditation, attainment of visualization and conduct of conduct to the empty houses (Sutta No. 45)."

"Bhikkhus, stay in the interests of learning, give supreme wisdom, give the tree of liberation, let the mindfulness grow ... (Sutta No. 46)."

"The Bhikkhu khưu, Bhikkhu khưu must live alert, mindfulness awareness, meditation, joy, believers and here in the right time in the legal friendly ... (Sutta No. 47)".

After the goal of liberation and enlightenment, the disciplines help the practitioner reach the end of suffering. We will see the method, but many, but never out of the Precepts-Dinh-Tue, the only way to bring the practitioner to the end of suffering.

Those who practice in this method have the hope of eliminating suffering.

The Buddha also taught the Bhikkhu on stilts how to treat 3 sensations - feeling unpleasant, unpleasant, unpleasant

"The Bhikkhu khưu, tho tho need to be considered as suffering, suffering should need to be considered as impermanent. Because of this, the Bhikkhu khưu, female pretentious life as misery, viewed misery as is the arrow, has seen the real suffering of any misery as impermanence, Hey monks, this bhikkhu, called Saint, saw righteousness, cut off love, freed fetters, won the righteous victory. chronic, has made the suffering. " (Sutta No. 53)

"The Bhikkhu khưu, need to contemplate in a way, because of such observation, his consciousness with respect to the external ceiling is not scattered, there is no spread, the mind is not in front of the interior, not clinging without being persecuted, there will be no birth, the beginning of suffering in the future of old birth and death (Sutta No. 94). "

"Bhikkhus, the Bhikkhu or Brahmins do not like the real tri here is the practice, not like the real tri here is the cessation of suffering, not like the real tri here is the path to cessation. is the subject, the Bhikkhu khưu, is not accepted as a monk in the Sa or Brahmin ranks in the Brahmin class.With the false religious right now and also not with the win enlightenment, attainment, and an attainment to the goal of asceticism or the purpose of Brahmanism, what kind of disciple or brahmin, these monks, like this is true, this is misery, as is true, this is suffering practice, as true tri is this suffering, as truth is this is the path leading to the cessation of suffering, time, this time the Bhikkhu khưu, Brahman or Brahmin was accepted as a monk in the Sa Brahmins or Brahmins in those Brahman's ranks andright in the present moment with the self-realization of enlightenment and attainment for the purpose of Sa or the Brahmin.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/5/2020.