CHAPTER 3 QUALIFICATIONS OF FRANCE.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Supreme Court 'Dharma' (Pāli. Dhamma, Skt. Dharma) is a word with many layers of meaning. It is the second of the three objects of Buddhist reverence ('Three rules': see *Th.93), in which the Dharma is used in the singular form, meaning the Buddha's teachings: Dharma; reality and the principle that these dharmas refer to is the Reality Model: jurisprudence; the path to liberation from suffering is the main focus of the teaching, and it is in accord with the nature of reality; and the ultimate culmination of this path, ie Nirvana: witnessing the Dharma. Dharma can also mean something like 'virtue', 'justice', 'righteousness, morality', as when a king is said to rule according to Dharma, i.e. in a just way, ethical. When used in the plural, dhamma/dharma can refer to a psychological element or phenomenon, in the broadest sense (conditioned dharma); or only for a real or imaginary thing, the object of consciousness (dharma base or dharma world); or only for a principle, truth, or model of reality (e.g. the four Noble Truths (see *L.27 and near the end *Th.138)). Th.12 Qualities of Dharma The first part of this passage is taken from a passage often recited in Pali during penances, as well as contemplative in the practice of contemplation. 'Dear Venerable Gotama, ... is said to be legal does is legal does is ( dhamma / Legal: truth / reality ; sanditthiko: there is now evidence, seen / realized even in the present), the non-time ( akaliko : independent of time, immediate results, without delay), insight ( ehipassiko: come to see), leading ( opanayiko: practical guide to the end), inner wisdom ( paccattaṃ veditabbo) viññūhi: experienced only internally by the wise ), what does that mean? 'A person, brahmin, is overcome by craving, his mind is grasped ... leading to harming himself, harming others, harming both, feeling painful mind, sad mind. But when craving is eliminated, one is led to self-harm, to harm to others, to the harm of both. That is to say, the dharma is seen [Repeat as above about being overcome by anger, stupidity, etc. abandoned... Other sutras have the same content, except that the word ' dhamma ' ( dhamma ) is replaced by the word 'Nirvana'. -table' nibbāna ).] Th.13 Deep Dharma In this passage, the Buddha talks about the profound Dharma he experienced when he became enlightened. He then explained this in two ways: on the one hand, the chain of dependent origination (see paragraphs *Th.156-168), that is, the succession of conditions leading to rebirth and the continuum of suffering. , and vice versa, is Nirvana, ending all such succession conditions. Unlike Nirvana, dependent origination is not a dharma for refuge or refuge, but is understood as a part of the dharma, i.e. the path. This Dharma that I have realized is profound, hard to see and understand, quiet, wondrous, beyond the capacity of deduction, to be experienced only by the wise. But this crowd is attached to the store of pleasure ( ālayarāma : pleasure a- la -da), of pleasure- attachedness ( ālayata : han - ala -da), and joyfully clinging to a store ( ālayasammudita : joyfully- la -da). It is difficult for such people to see this dharma, that is, dependent origination ( idappaccayatā paṭiccasamupādo ). And it is difficult to see this dharma, i.e., the purification of all formations , the relinquishment of all birth robes ( upadhi ), the cessation of craving, the detachment of covetousness, the cessation of all, and Nirvana. Purpose of Buddhist practice Th.14 Purpose of the holy life This holy life, bhikkhus, does not live to deceive people, not for the sake of frivolity with everyone, not for the sake of gain, respect, or fame, or for the sake of defending one's opinion. , not with the thought of 'May everyone know me'. This holy life, bhikkhus, is lived with the aim of subduing, eliminating, dissociating, and ending (suffering). Attitudes towards other religions Th.15 Dharma is not aimed at converting others but to help people live better In this passage, the Buddha talked to a wandering ascetic, affirming that he wanted to help people progress in their cultivation, not for the sake of gaining disciples. [first] You may think, Nigrodha: 'The recluse Gotama said this to want to take disciples.' Don't think so. Who is your guru, still your guru. Maybe he thought: 'The recluse Gotama said that to want us to give up our doctrine'. … 'He wants to place us in unwholesome dhammas that our senior teachers consider unwholesome.' … 'He wants us to stay away from wholesome dharmas that our senior masters consider good'. Don't think so. Whatever is wholesome dharma that your masters consider good, consider it as wholesome. It is not for these purposes, Nigrodha, that I preach. Nigrodha, there are unwholesome dhammas that must not be abandoned, defile, lead to rebirth, bring about suffering, the result of suffering, old age, sickness, and death in the future. These dharmas, I preach the Dharma to eliminate those dharmas. If you practice according to the teaching, your defiled dharmas will be eradicated, your pure dharmas will increase, and you will realize and abide in the present moment with your superior knowledge. full of wisdom, generous.' Debate and tolerance Th.16 How does the Buddha advise his disciples to respond to criticism and accusations? This passage the Buddha advises his disciples to make a calm assessment of any criticism or praise directed at the Buddha, Dharma, or Sangha (Buddhist assembly). 'Bhikkhus, if someone slanders me, slanders the Dharma, slanders the Sangha, you should not be angry or displeased because of this. If you are therefore resentful and unworthy, it will be harmful to you. If someone slanders Me, slanders the Dharma, and slanders the Sangha, and you are angry and unworthy, then can you tell if what these people say is right or wrong?' 'World Honored One, it is impossible.' 'But when someone slanders me, slanders the Dharma, slanders the Sangha, you should clearly state that what is untrue is not true, pointing out 'this is so untrue; such is incorrect; this (bad) thing is not between us…”. 'Bhikkhus, if someone praises me, praises the Dharma, praises the Sangha, you shouldn't be so happy, joyful, rejoicing... it will be harmful to you. When someone praises Me, Praises the Dharma, Praises the Sangha, you should acknowledge what is true as true, saying, 'This point like this is true, this point like this is correct. this (good) thing is between us,…”.' Th.17 Causes of controversy In this passage, the Buddha says that he does not argue with anyone (see *M.19), and that arguments arise from prejudices that come from grasping and molding what is perceived. Daṇḍapāṇī of the Sakya clan… went to… the place where the Blessed One was sitting, uttered friendly greetings, then stood to one side, leaning on a cane, and said: 'What doctrines do the recluses hold and interpret? what?' 'This is what I say: being a brahmin [2] (like me), living free from the fetters of sensual pleasures, free from doubts and hesitations, with no need to repent, without craving for existence and non-being. Being, free from pervasive thoughts [3] , he lives without arguing with anyone in this world including gods, demons, Brahmas, recluses, brahmins, gods, and humans. This, sage, I speak thus, interpret thus.' When he heard this, Daṇḍapāṇi the Likes shook their heads, licked their tongues, and three lines appeared on their foreheads, then walked away with a walking stick. … … [The Buddha then narrated this dialogue to some bhikkhus.] Then a bhikkhu said to the Blessed One: 'What does the Blessed One teach without arguing with anyone in this world including the monks? Gods, Demons, Brahmas, recluses, brahmins, gods, humans... Bach Dai Duc, what are the non-permanent perceptions in the Blessed One, who lives without being bound by sensual pleasures ... ?' 'Bhikkhus, what are the conditions and conditions for which delusional contemplations [4] are present for a person, if (to him) there is nothing here to be pleased, praised, or grasped at? , so that greed depends on the end, anger depends on, the view depends on, the suspicion depends on, the conceit depends on, the greed depends on, the ignorance on the end; Therefore, knives and sticks, disputes, arguments, and struggles are eliminated, and slander and false speech are eliminated. It is here that all these evil, unwholesome dharmas are annihilated, leaving no residue.' Thus the Blessed One spoke, then got up from his seat and entered the monastery. Not long after the Blessed One entered the monastery, those bhikkhus thought, 'The Blessed One, having given us this brief teaching, does not explain the meaning broadly ... Venerable Mahā-kaccāna may broadly explain the meaning of this teaching to us.' Then the bhikkhus went to the venerable Mahā-kaccāna and said: 'Venerable Mahā-kaccāna, please explain this meaning.' The venerable Mahā-kaccāna explained as follows: 'Friends, due to the condition of the eye and forms, eye consciousness arises. The combination of these three is contact. Due to conditioned contact, feeling arises. What is felt is perceived, what is perceived is thought, what is thought is thought. Due to the cause and effect of delusion, delusional contemplation formations are present in a person in the forms cognizable by the eye, past rupa, future rupa, and present rupa. [Similar repetition in the other senses and their respective conditions; including mind and dharma.] Th.18 How did the controversy arise? This passage emphasizes that clinging to possessions leads to controversy. Then, Ānanda, here it is due to the condition of feeling that one thirsts, because of the condition of thirst, one seeks, because of the condition of seeking, one obtains it, because of the condition of acquiring it (deciding what to do with the attainment), because of the condition of attainment. decide to be greedy, because of the condition of greed, to fall first, because of the condition of attachment to be attached, because of the condition of clinging to be stingy, because of the condition of stinginess to guard, because of the condition of protection to arise evil things. good dharma, knife, stick, dispute, argument, struggle, evil speech, false speech. Th.19 Dogma, origin of dispute The following verses are taken from the four suttas of a part of the Sutta-nipāta called the Eighth Section (Aṭṭhaka-vagga). This section is a very early text, because it is quoted in several other early scriptures; particularly emphasizing not clinging to opinions and opinions. Many speak with malice, others speak with sincerity. Muni does not participate in the controversy, so there is no obstacle. How to overcome wrong views by yourself, [5] being attracted by sex, clinging to hobbies, thinking by yourself into prejudices, declaring dogmas like thinking. Those who, out of their delusions and discriminating thoughts, adore conditioned impure actions, seeing it as beneficial to themselves, clinging to things that are unstable. The bhikkhu who cultivates the supreme victory over death does not boast that he has such precepts, does not exalt what is in the world, the things that are good and bad are unholy. Those who cling to the dharmas do not easily transcend their views, so whoever abides in them, they let go of the righteous, clinging to the wrong dharmas. They say only this is pure, in other dharmas it is not pure, he only says this and says it is pure, each of them says that he is pure. [6] In the midst of the masses who wanted to theory, they opposed each other, calling each other stupid; He only argues with himself, praises himself, and says he is skillful. I'm equal, I'm better, or I'm inferior: those who think so start a fight; who does not waver in these three things, does not think we are equal, better, or worse. What brahmins say is correct? Or wrong? So fight. For those who do not think equal, not equal, why does he cause controversy? Those who leave their thoughts, are not afflicted, those who are wise are liberated from delusion. Those who are bigoted and prejudiced, go around the world arguing. Each one has his own interpretation of his own views, and those who are good at arguing and debating have many reasons: "Whoever speaks like this knows the Dharma. Whoever criticizes, he is not final." Thus, we hold our own, then argue and criticize others for being stupid and unskillful. They all say I'm skillful, so who's theorizing? Not willing to accept other people's dharma, calling stupid, lowly, low in wisdom All are stupid, low intelligence. All accept their own interpretation. If according to your own view that is pure, the intelligent wisdom is extremely pure; then no one has low wisdom, because all views are final. I don't say this as true, the mutual enemies call each other stupid. Each individual opinion is the truth, so it is said that others are stupid. What one person says is true, another considers it to be false or false. As such, they argue; why don't the samanas agree? Truth is only one not two, which is well known, not disputed. Self-praise the truth into many kinds; so the recluse did not agree. [7] Self-professed skillful in doctrines, why are there so many varieties of truth? Is the truth much different, or just thinking according to reason? In real life, the truth is inherently permanent, not much difference, except by perception. [8] Deductive reasoning in the views, distinguishing into two: true, or false. The Duṭṭhaṭṭhaka , Pasūra , Māgandhiya and Cūḷa-viyūha Suttas : Sutta-nipāta 780–787, 824–825, 842–847 , 878–886 , English translation PDP Th.20 Parable of the blind man touching the elephant. Unsigned problems. This passage introduces a set of ten points of view on what are known as indeterminate or unanswerable problems (avyākata: unsigned) (see *Th.10 and the preceding introduction). Saying this is because the Buddha put them aside without answering, because answering them has nothing to do with liberation from suffering, but also leads to unfounded arguments. Advocates of such views are described as insisting on only a limited aspect of reality that they have partially experienced and then generalized. In another passage (Majjhima–nikāya I.428–431) in which a bhikkhu says that he will return to the world unless the Buddha gives answers to ten questions that are considered unanswered. The Buddha said he never promised to answer these questions, 'Venerable Venerable One, in this Sāvatthī there are many recluses, brahmins, and wandering ascetics living, with different views, different perceptions, different tastes and preferences. different medical interpretation. Some recluses and brahmins advocate as follows: The world is permanent: only this is the truth, otherwise it is an illusion. The world is not permanent: only this is true, otherwise it is an illusion. The world is finite: only this is true, otherwise it is an illusion. The world is boundless: only this is the truth, otherwise it is an illusion. Life and body are identical: only this is the truth, otherwise it is an illusion. Life and body are not the same: only this is the truth, otherwise it is an illusion. After death, the Tathagata [9] exists: only this is the truth, otherwise it is an illusion. After death, the Tathagata does not exist: only this is the truth, otherwise it is an illusion. After death, the Tathagata both exists and does not exist: only this is true, otherwise it is an illusion. After death, the Tathagata neither exists nor does not exist: only this is true, otherwise it is an illusion. They attack each other with sword-like language, compete, argue, 'Truth is as it is, truth is not'.' … 'Bhikkhus, these heretic wanderers hold these various views as blind people without eyes. They don't know what is beneficial and what is not. They don't know what is real and what is not. Because of not knowing… what is real, what is not real, attacking each other with sharp language like swords … In the past, bhikkhus, there was a king in this city of Sāvatthī. The king called a man to come and said, "Sir, come here. Gather all those born blind in Sāvatthī in one place.” He obeyed, "Obey your command, Great King" and led all the people born blind in Sāvatthī to the king, saying: "Great King, I have gathered all the people born blind in Sāvatthī." "Then, sir, bring an elephant to those born blind." - "Yes, Great King" and he led an elephant to the people born blind. Saying that “an elephant is like this”, he gives an elephant head to some people… elephant ears to some… ivory to some… elephant trunk to some… elephant body to some… elephant feet for some… elephant thighs for some… elephant tails for some… and elephant tails for some… He went to the king and said, "Great King, the elephant has been observed by people who were born blind. Now it's the King's turn." Then, bhikkhus, the king went to the blind men and asked: "Blind men by birth, have you observed the elephant?" "Great King, we have observed the elephant." "If so, you born blind, tell me what an elephant is." Those who… touch the elephant's head and say, "An elephant is like a jar." Those who… touch the elephant's ears say: "An elephant is like a sieve for sieving rice." Those who… touched the elephant's tusks said, "An elephant is like a plowshare." Those who... touch the elephant's body say: "An elephant is like a warehouse." Those who… touched the elephant's feet said, "The elephant is like a pillar." Those who… touch the elephant's thigh say: "An elephant is like a mortar." Those who… touch the elephant's tail say, "An elephant is like a pestle." Those who... touch the tip of the elephant's tail say, "An elephant is like a broom." They say elephants are like this and not like that… and lash out at each other with fists. The king found it funny. Likewise, bhikkhus, heretic wanderers are like blind, eyeless people... They attack each other with language as sharp as knives... compete, argue with each other ... .' Paṭhama-nānātitthiya Sutta : Udāna 67–69, English translation PDP The Dharma focuses on practice Th.21 The Buddha teaches what is experienced and practical When teaching someone, the Buddha chose from what he had experienced and found to be practical for the listener, whether he found it pleasant or not. In the same way, prince, any speech that the Tathagata knows is not true, false, does not correspond to the purpose, and which causes others to dislike and dislike it, the Tathagata does not speak it. Any statement that the Tathagata knows is true, not false, but does not correspond to the purpose, and which causes others to dislike and dislike it, the Tathagata does not say it. And what speech the Tathāgata knows is true, not false, corresponds to the purpose, and which makes others dislike and dislike, here the Tathagata knows the right time to say it. … [The three sentences above are repeated with 'make others like' instead of 'dislike others'.] Why is that? Because the Tathagata loves sentient beings. Th.22 Understanding right and wrong dharma In this passage, the Buddha replied to a bhikkhu who declared that the practice of sensual pleasures does not hinder the path. He saw him as a fault-finder who only intended to flaunt his own interpretation, but not to apply the teachings appropriately. Here, bhikkhus, some foolish people study the Dharma ... Studying these dhammas, but not contemplating their meaning with wisdom. By not contemplating the meaning, not contemplating, but enduring. Such people study the Dharma just for the sake of criticizing others or just to exaggerate their views. No matter what purpose they study the Dharma, they cannot achieve it. Those wrongly held dharmas lead them to unhappiness, long-term suffering. … Suppose a person needs a snake, looks for a snake, goes around looking for it, and then sees a large snake, and catches it on the back or tail. The snake may turn around to bite the person's hand, or bite some other part. Due to this cause, one may die or suffer near-death suffering. Why? For grasping the snake the wrong way. Th.23 Dharma to get rid of suffering, not to cling to it This passage explains that the Dharma - the teaching, practice, and attainments - is for the crossing over to the 'other shore', Nirvana, the release of suffering, not for clinging to or clinging to dogma . Dharma is needed to practice, not to cling to. Monks, the Dharma that I show you is like a raft for crossing a river, not for holding on to it. Listen and pay attention… Like a person walking on a main road, encountering a large river, this bank is dangerous and scary, the other bank is safe and not scary. But there are no boats or bridges to cross from one shore to the other. He thinks: 'Or do I gather grass, trees, branches, leaves...?' Then he tied the grass, trees, branches, and leaves collected into a raft, supported this raft, exerted himself with all his hands and feet, and safely crossed to the other side. Having reached the other shore, he thinks: 'This raft has many benefits for me. I was able to safely cross to the other side thanks to it, with all my hands and feet. So should I put this raft on my head, or carry it on my shoulders, and go where I want?' Monks, if such a person does this, Is it correct to use the raft? … And how should that person make the right use of the raft? Monks, that person, having crossed to the other side, may think: 'This raft is of great benefit to me. I was able to safely cross to the other side thanks to it, with all my hands and feet. Now can I pull this raft up to dry land, or submerge it in the water, and go where I want?' That person doing so is doing the right use of that raft. Likewise, bhikkhus, the Dharma that I show you is like a raft to cross a river, not to hold on to it. … The Dharma must be released to those who already know it. What else is illegal? Th.24 It's useless to study the Dharma a lot but not practice it Reciting and reading many sutras, leisurely not practicing, like counting other people's cows, not participating in recluse. Although reading thousands of verses, but it has no meaning, not as much as just one verse, after listening to it, the mind is calm. The path to liberation Th.25 He is only experimental, not only apostolic or theoretical The first part of the passage here criticizes the various bases that support the monastic life. The first basis is that he refers to a teacher who claims to have absolute knowledge without interruption, but encounters unexpected or unexpected things, and then argues, 'It must be so'. The citation of this passage criticizes his pointing to an apostolic doctrine or his speculative reasoning. In the second part, the Buddha states his knowledge by experience. Here, Sandaka, there are gurus who are gurus, who claim that what is heard from the guru is true. He directs the guru, who preaches the Dharma based on the sutras passed down through the generations saying 'this is said thus', 'this is said thus' in accordance with the sacred scriptures of the lineage. But with whom he only teaches… he may or may not remember well. Again, it may be as it is, it may not be…. Sandaka, this is the second unsafe holy life, declared by the Blessed One, the Wise One, the Seer…. And here a wise person cannot abide in that holy life by himself, and if he does, he cannot attain the righteous and wholesome dhammas. Again, Sandaka, there is a guru who is a theorist, an examiner. This position preaches the Dharma based on what is self-clear, breaking down by reasoning, depending on investigation. In the case of the theorist, the examiner, he is partly adept at reasoning and partly not well-reasoned. It may be real, it may not be real. ... (As said) this, Sandaka, this is the third unstable holy life, declared by the Blessed One, the False Wiseman, the Seer.... … Yes, Bhāradvāja, some ascetics and brahmins… are the only medical teachers; by y only the things that are from the sutras, the professor's statement... has communicated the ultimate complete victory, such as, for example, the brahmins of the three intelligences. [10] There are some ascetics and brahmins... who are reasoners and examiners. (Also) there are those who… have experienced the dharma by themselves, have never heard of it before, and declared… have mastered the perfect, perfect, ultimate wisdom. Bhāradvāja, I am one of them. Th.26 Unsustainable foundations for knowledge and practice This passage states that a doctrine should be tested by personal experience, rather than accepted solely on the basis of tradition, reasoning, or impression, or loyalty to a teacher. It is necessary to evaluate for oneself the results of practice of particular teachings. The emphasis here is not on the content of the teaching that may be suggested, but on the moods it promotes, and on the results achieved - even if they are delusional states. and its opposite in relation to the proposed content. The Kālāmas of Kesaputta said to the Blessed One thus: 'Venerable Sir, some recluses and brahmins have come to Kesaputta, explaining and clarifying their doctrine. They denounce, scorn, satirize, and destroy the doctrines of others. There were also a number of other recluses and brahmins who also went to Kesaputta and did the same. Bach Dai Duc, we are really skeptical, really wondering which of these sage-samas and brahmins is telling the truth and who is lying.' [Buddha:] 'It is worth it for you to doubt, to wonder. For there is doubt when there is doubt. Therefore, Kālāmas, do not be quick to believe because you have heard from the guru, from the successive lineage, from the tradition, from the scriptures, from reason, from deductive reasoning, from thinking according to the word. condition, from the point of view accepted by investigation, 'When, Kālāmas, do you know for yourselves: 'These things are unwholesome, these things are reprehensible, these things are criticized by the wise, when these are accepted and practiced. practicing them leads to harm and suffering”, then give them up.' 'Kālāmas, when greed arises in a person, does it benefit him?' 'Venerable Venerable Sir, that is not to benefit that person.' – 'Kālāmas, a greedy person, with his mind overpowered by greed, who kills, takes what is not given, engages in sexual misconduct, tells lies, and encourages others to do the same, he will suffer harm and long suffering.' 'That's right, Bach Dai Duc.' [Similarly talking about pitch and si.] 'Kālāmas, are these things wholesome or unwholesome?' 'Venerable Sir, they are unwholesome.' 'Are they to blame or not to blame?' 'Damn it, Bach Dai Duc.' 'Are they criticized or praised by the wise?' 'Criticized, Bach Dai Duc.' 'Accepted and practiced, do these things lead to harm and suffering, or how? Accepted and not practiced, the same goes for us, in this case.' … [This passage goes on to talk about non-greed (i.e. the opposite of greed, giving alms), non-hatred (loving-kindness) and non-delusion (intelligent mind, wisdom) which are dharmas that one can know itself as wholesome and lead to benefit and peace.] Th.27 Belief is not the same as knowledge This passage, like the one above, criticizes him for relying solely on unfounded beliefs, based solely on approval (depending on joy), oral transmission (depending on literature), examining behavior, or accepting accepted views. contemplation, all of which are groundless. Instead, the emphasis is on finding a teacher with trustworthy moral and spiritual qualities, who will give teachings that are reasonable, actionable, and transformative. Dear. 'There are these five dharmas that have two retributions in the present. What are those five dharmas? Faith, depending on joy (accepting), depending on the literature (listening to the teacher's teachings or oral tradition), investigating the behavior (thinking according to logical signs) and accepting a contemplative point of view. However, Bhāradvāja, something is well believed, but it can be empty, empty, false; on the contrary, there is something that is not well believed, which may be true, not empty, not false. … [Similarly for the remaining four dharmas] A person with wisdom who upholds the truth should not come to the one-sided conclusion, "Only this is true, otherwise it is false." … ' 'But to what extent, Venerable Gotama, is the upholding of truth; To what extent does he uphold the truth? We asked Venerable Gotama about upholding the truth.' 'Bhāradvāja, if someone has faith and he says, 'This is my belief', he upholds the truth. But he does not come to the one-sided conclusion, 'only this is true, everything else is false' ...We advocate upholding the truth up to this point, but this is not yet true enlightenment.' … 'To what extent is there enlightenment of truth? To what extent does one realize the truth?' 'Here, Bharadvāja, a bhikkhu lives near a village or town. A householder or a householder's son goes to him and investigates him in the three dharmas - i.e., the tendency to greed, the tendency to hate, the tendency to delusion: 'Are there such dharmas that lead to greed that cause one's mind to become greedy? That venerable one was so overcome by the law that leads to greed, to the point that even though he didn't know it, he still said 'I know', even though he didn't see it, he said 'I see', and even encouraged others to do the same to lead to this. long-term harm and suffering?" While observing like this, this person knows as follows: "That venerable one has no tendency to be greedy ...Such is the body and speech of that venerable man, that of a person without greed. The Dharma he teaches is profound, difficult to see, difficult to realize, calm, sublime, beyond mere logic, delicate, and accepted by the wise. That Dharma cannot be taught by a person well-versed in greed.”… After observing that he is pure with respect to the dharma that leads to greed; this person again observes that he is pure in regard to the dhamma that leads to anger… and the dhamma that leads to delusion. Having observed that he is pure with respect to the dhammas that lead to greed, hatred, and delusion, this person generates faith in him. With pure faith, this person approaches; then sat near him, and listened to the Dharma with his ear; After listening, this person memorizes the Dharma. Then learn the meaning, joyfully accept the dharma; when this person gladly accepts the dharma, wishes arise; with desire arise, immediately effort; after the effort, immediately estimate; estimate already, quintessential; Through diligence, this person realizes the ultimate truth for himself, and then sees and communicates with wisdom. Up to this point, Bharadvāja, is the enlightenment of truth. To this extent, one realizes the truth. 'To what extent, Venerable Gotama, is the attainment of the truth?...' 'It is through practice, practice, and continual practice of these dhammas that such is the attainment of truth.' Th.28 Favorable to preaching This passage shows the Buddha by means of preparing a person to hear and directly understand the heart of the dharma, to talk about suffering and the way out of it: first talking about the precepts and the karmic effects of the precepts, and then renunciation. desires lead to concentration. With a calm mind, easy to guide and receptive, then the essential dhamma is spoken, so that the hearer of the dhamma can see suffering, the origin of suffering, and that suffering can be overcome and brought to an end. A similar passage is *L.34. Then the World-Honored One agreed to preach the Dharma to the householder Upāli, giving alms, maintaining precepts, and giving birth to heaven; then specify the harmful, inferior, defilement of sensual pleasures, and the benefits of renunciation of sensual pleasures. When he knew that the householder Upali's mind was patient, pliable, free from hindrance, exhilarated and confident, then the Blessed One preached the dharmas praised by the Buddhas: Suffering, Origin, Cessation, and Path. [11] Just as a pure white cloth that has been washed away from stains is easy to stain, so the householder Upāli right there in that seat had a pure and dissociated dharma eye: 'All things that arise are subject to cessation. .' [1] Buddhists respect other religions, as is demonstrated in the following passage, from the very famous Indian Buddhist emperor, Asoka (Pāli. Asoka, Skt. Aśoka, circa 268 –239 tTl): 'if there is cause to criticize (other religion), criticize gently. But, other religions should be respected for this reason. Thus, our own religion, like other religions, will benefit, otherwise, our religion and others will suffer damage. … Listen to and respect the teachings that others preach.' (The twelfth example of Ashoka: The Edicts of King Asoka , Wheel booklet no.386, Kandy, Buddhist Publication Society, trans. Ven. Th.Dhammika, © 1994– 2013: [2] In the sense of a perfectly moral person and not in the traditional sense of an inherited member of a social class. [3] Perception ( Saññā ): perceptual impression. [4] papañcasaññāsaṅkhā : English translation: conceptual obsession. Papañca: in Theravāda, original meaning: false hope, hope, obstacles; it's just an illusion or a delusion that hinders practice. Understood in a psychological context, it refers to the augmenting of a concept or idea from the senses or thoughts of consciousness, forcing a person to be caught up in a web of emotions and thinking in concepts into illusory thoughts. In this context, it is often translated as commentary. [5] Pāli word diṭṭhi , English translation: dogmatic view: dogmatic view (this is translated as 'wrong view'). Buddha used this term to refer to all the speculative views known of his time. The Brahmajāla Sutta of the Dīgha-nikāya lists in all sixty-two (or rather, 62 bases for lower-level views), in order to enumerate the complete dogma of defense. treatise on the origin of existence (cosmology) and the ultimate destiny of beings (eschatology). [6] Subjective opinions that people tend to cling to as objective truths. [7] It should be noted here that the Buddha's claim that there is one truth (truth, or reality: sacca ) and no second, was not intended to assert absolute truth, but rather to prove that the realization of calm Nirvana, from the Buddha's view, is a visible reality, then there is no argument. [8] saññā : English translation: perception. The sense roots of the many constructs (discriminations) of truth are noted here, showing that except through perception ( saññā ) there cannot be many different kinds of truth. Saññā represents the subjective interpretation of what is given through the senses of perception; In order to have true understanding, sanna needsto be thoroughlyguided by wisdom. [9] The word Tathagata ( Tathāgata ) literally means going-so or come-so. Here it refers to anyone who has attained the ultimate goal of the religious life, who has attained the ultimate truth – who has attained and preached from the so-called 'as is': the true reality. . Usually it is used specifically to refer to the Buddha. [10] Comprehension of the three volumes of Vedā, the sacred scriptures of Brahminism, the first form of Hinduism, considered to have eternal teachings revealed by the gods.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/11/2021.