Introduction to the Middle Sutra.

This collection consists of relatively lengthened sutras made up of one hundred and fifty-two suttas in three volumes called Paṇṇas (fifty).

The first is called Mūlapaṇṇasā, which mentions fifty first sutras in five chapters. The second, Majhimapaṇṇas, contains fifty second sutras in the same five chapters; And fifty-two final sutras are mentioned in the fifth chapter of the Uparipaṇṇsa, meaning more than fifty.

The texts in this Ministry shed much light on the ideas and institutions of society at that time, and provided general information on economic and political life.

A. CHAPTER MŪLAPAṆṆĀSA PĀḶI

I. Basic French (MŪLAPARIYĀYA VAGGA)

1. Mūlapariyāya Sutta

The Buddha explains the basics of all phenomena, especially the twenty-four categories such as the four elements (earth, water, wind, fire); Beings beings, gods, seeing, listening, thinking, knowing; The one, the multi, the whole; And the reality of Nirvana. People who are not guided can not perceive the true nature of these phenomena; Only those who are enlightened can see them in real sight.

2. Kinh Sabbatas Or (Sabbathava Sutta)

In this sutra, the definition of gonorrhea or narcotic drunkenness is not guided, and explains seven practices to eliminate them.

3. Dhammadāyāda Sutta

This scripture consists of two different dharma teachings, the first being taught by the Buddha, the second by the great virtuous Sāriputta. The Buddha reads the Bhikkhu sutras of the Thirty-Seven Assemblies as the Dharma Realm of the Tathagatas, and not material things like the four objects. Venerable Sāriputta advised bhikkhus to live in solitude to attain the meditation stage and strive to eradicate greed, hatred and delusion in order to enjoy Nirvana.

4. Fear and Insecurity (Bhayabherava Sutta)

This sutra describes how a bhikkhu living alone in a mangrove forest carries disaster and danger to himself due to his unclean thoughts, words and deeds, and how the Buddha lived peacefully. And harmless in the forest by practicing pure thought, words and deeds and eventually leading him to enlightenment.

5. Anangaṇa Sutta

In this sutra according to the request of the great Mahā Mogallāna, the great virtue of Sāriputta explains the four types of people:

- He who is not clean knows that he is not clean;

- The unclean does not know he is not clean

- The pure man knows his own purity.

- The pure man knows his own purity.

6. The kkankheyya Sutta

This scripture describes how bhikkhus develop the precepts of gender, dhyana and wisdom, instead of aspirations and nāma; They should harvest the Sphere, see the danger of the smallest how.

7. The Vattha Sutta

In this sutta the Buddha explains the unclean mind and the pure mind by giving examples of dirty cloth and clean cloth. Only clean cloth can absorb the dye; Also only pure mind remember to keep the Fa.

8. Sutta (Sallekha Sutta)

In this sutta, the Buddha explains to the Mahā Cunda how the wrong view of self and the world can be abandoned through knowledge. The practice of meditation is not the practice of ascetic can eliminate the defilements, onions to meditation lead to peaceful life.

Only stop doing forty-four negative things including ascetic practices to eradicate afflictions. Only the willingness to do good is enough to produce good fruit; When that mindset comes with actual action, it gains countless benefits. A person submerged in the uneasy pleasures that save others is so submerged in that desolate quagmire.

9. The Sutta (Sammādiṭṭhi Sutta)

This sutta is an explanation of Siddhutthati's great siddiquitativism at Sāvatthi. When the actions of body, speech, thoughts are greed, anger and delusion, these actions are bad. When they arisen due to non-greed, anger and immorality, these actions would be good. Right understanding is knowing what good deeds are and what bad deeds are; It is the full understanding of the Four Noble Truths and the non-attachment of the 'self'.

10. The Mahasatipatthana Sutta

This sutra is said in Kammāsadhamma as the most important sutra for practical instructions on mindfulness cultivation. The sutra describes the four modes of mindfulness, namely, body contemplation, contemplation, mindfulness and contemplation as the first and only way to purify sentient beings, overcome sorrow, suffering, and suffering. The mind, and realize Nirvana.

This sutta appears similar to that in the Sutra.

II. HEALTHCARE (SĪHANĀDA VAGGA)

1. Cūḷasīhanāda Sutta

In this article, which was preached in Sāvatthi, the Buddha declared valiantly that the Four Noble Truths, namely, the Rinpoche, the One, the Matter and the Arhat were only present in the teachings of the Buddha and nowhere else. other.

2. Mahāsīhanāda Sutta

In this Sutra, Vedasana, the great virtue of Sriputta, the Buddha, about the subterfuge of the Buddha's qualities caused by Sunakkhatta who has renounced the teachings. The Buddha says that the Sunakkhatta is not equipped intellectually to have a very faint glimpse of the Buddha's qualities such as the Shari'ah, the Four Generations of Self-Confession, the Non-degenerative Wisdom Until the moment of entering Nirvana. Later, he described the five destinations and the actions leading them as well as the wrong views and practices of the hermit who Sunakkhatta now belonged to their camp.

The Mahākhkhkhkhkhkhkhkhha Sutta

This sutra was taught at Sāvatthi to counter hidden pagan hermits as they tried to show that they also followed the same path and taught the same dharma to the Buddha. The Buddha also explains to the bhikkhus what the sensual pleasures are, what is their fault and danger, and the way out of them. The Buddha further explained that in addition to the teachings of the Tathagata, these dharmas are not known and no one but the Buddha and his disciples can teach such dharma.

4. Canhadkhkhkhkhkhkhhaha Sutta

This sutta was taught by the Buddha in Kapilavatthu to the Prince Sakyan Mahānāma to explain to him, at his request, how greed, anger and ignorance cause sorrow and suffering.

5. Anumāna Sutta

This sutta is taught by Moggallana to many bhikkhus in Susumāragiya in Bhagga. They are forced to see if they cleanse themselves of sixteen stubborn stubbornness like excessive thirst, humiliation and self-indulgence, indignation, etc. If sixteen Wrong view, etc. If the sixteen kinds of akusala dharmas are recognized within oneself, they are determined to exterminate them.

Cetokhila Sutta

This sutta was taught by the Buddha to Sāvatthi, referring to the five types of thorns in the mind: suspicion of the Buddha, suspicion of the Buddha, suspicion of the Sangha, suspicion of the effect of the Dharma in the Precepts, Ven. Anxiety for bhikkhus the same subject ... The sutra also refers to the five chastity: Attachment to sex, attachment to self, attachment to material objects,; Not in moderation in eating, sleeping and practicing virtuous life with the sole aim of achieving a peaceful life. These types of thorns and rods are the obstacle to their escape and should be removed and eliminated to realize Nirvana.

The 7th Vanapattha Sutta

This sutta, at Sāvatthi, involves choosing a place suitable for monks. The bhikkhu must depend on the forest or village, or a province or an individual for a place of residence and a household. If the person finds a special place not suitable for both mental development and materialistic he should immediately leave the place.

If he finds a place where there is reverence for physical materiality, but does not benefit the development of spirit, he should also abandon that place. But when that place proves to be beneficial for mental development, even the lack of materialistic materiality, the bhikkhu should remain there. When fully conditioned for both spiritual development and material maturity, he should live a life in such a place.

8. Madhupiṇḍika Sutta

The Sakyan prince, named Daṇḍāni, once asked the Buddha at Kapilavatthu what teaching he taught. The Buddha replied that his doctrine was something that no Brahman or Mara could grasp. It's like this: Do not be disheartened to anyone in the world; Not being obsessed by sensory impressions (thinking); Not harassed by doubt; And not engage in any form of life.

9. Song Dynasty (Dvedāvitakka Sutta)

This sutta was taught by the Buddha at Sāvatthi to explain two types of thinking: good and evil. Bhikkhus should practice to see the benefits of participating in good thoughts and the dangers of unwholesome thoughts.

10. Kinh An Abode (Vitakkasaṇṭhana Sutta)

This sutta was taught by the Buddha at Sāvatthi about how to fight the arising of unwholesome thoughts with good ideas. For example, lust and sensual thoughts should be deported by impatient impurities of desire; Malice and anger must be treated with compassion; And ignorance can be overcome by seeking the guru's guidance and guidance.

III. EXAMPLES (OPAMMA VAGGA)

1. The Example of the Saw - (Kakacūpama Sutta)

This sutta was taught by the Buddha at Sāvatthi in relation to the bhikkhu Moḷiyaphāga who was intimate with monks. When other monks criticize him for being too intimate with bhikkhunis, he loses his temper and quarrels with the bhikkhus who criticize him.

When the Buddha advised and advised him to alienate nuns and keep calm, he remained stubborn. The Buddha pointed out the detriment of temper and advised other monks to restrain themselves, not to lose their composure even when someone saw their limbs and hands.

2. The Snake (Alagaddūpama Sutta)

This sutras were taught by the Buddha at Sāvatthi. Bhikkhu Ariṭṭha misunderstood the Buddha's teaching and maintained that the Buddha taught how to enjoy the pleasures without any effect on the progress of the path. When the Buddha rebuked him for wrong thoughts, he still did not repent.

Later, the Buddha taught the monks about the wrong path and the right path of study, for example the snake catcher and the raft.

3. Vammika Sutta -

This sutras were taught by the Buddha at Sāvatthi. Venerable Kumārakassapa was asked by a male virgin a series of fifteen questions that he brought to the Buddha to clarify. The Buddha explained to him the meaning of the questions and helped him solve them.

4. Bus Station - (Rathavinīta Sutta)

This sutta recounts the dialogue between the great virtues of Sāriputta and the great virtue of Pā tạia in Sāvatthi city on the seven stages of purification, such as purification, purity, purification, etc. Must experience before the achievement of Nirvana.

5. The Nivāpa Sutta

This sutta was taught by the Buddha at Sāvatthi about the serpents biting bhikkhus on the path. Take the example of hunters, hunters, green pastures, and four different herds of goats with four types of pagan hermits who abandon family life.

6. Bible Bridge (Pāsarāsi Sutta)

This sutta was taught by the Buddha at Sāvatthi known as the Ariyapariyesana. The Buddha recounts his life from birth in the human realm as the son of Suddhodana king to the first Zhuan Falun, detailing his ordination, erroneous deeds The beginning of the extreme austerities and finally discovering the Upper Path including the Eight Immortals. In particular, emphasize the type of demand, Sublime and Lowliness. He explained that it is extremely foolish to seek pleasure from old age, sickness and death. The highest sage will find release from old age, illness and death.

7. The Secret Sutta of the Elephant (Cūḷahatthipadopama Sutta)

This sutras were taught by the Buddha at Sāvatthi. Mr. Brahmin Jāṇussoṇi asked Pilotika, a newcomer from the Buddha, whether he knew all the virtues and achievements of the Buddha. The pagan hermit replies that only one Buddha - one who is able to transcend virtue with another in succession knows all the other virtues of the Buddha. For him, he could only use his imagination in this respect only as the hunter guessed the size of the elephant's scales from the size of elephant footprints.

Brahmin Jāṇussoṇi then went to see the Buddha, and narrated the conversation with the hermit. The Buddha told him that the size of the elephant's footprint could still be misleading, only when one followed the elephant's footprint, and the animal was seen in its entirety, its true size could be judged. exactly. Likewise, the virtues of the Buddha as well as his teachings can be appreciated and fully understood when one accepts the teachings and practices as he teaches them until he reaches his ultimate goal. Arahantship.

8. The Mahāhatthipadopama Sutta

This sutra is bestowed by the Venerable Sāriputta to Bhikkhus at Sāvatthi using the example of elephant footprints. He explained that just as the footprints of other animals can be contained in elephant footprints, all good things are included in the Four Noble Truths.

The Mahāsāropama Sutta (Mahāsāropama Sutta)

This sutta, which the Buddha taught at Rājagaha concerning Devadatta, remains content with fame and fortune, because he gained supernatural powers and renounced the Dharma and divided the Sangha. The Buddha said that this teaching is not about gaining fame and gain - just like buds and branches outside; Not only do precepts prevail - such as the outer shell of the tree; Not only secure to reach the divine powers - like bark. The Dharma is taught to attain Arahantship, which alone represents the core of the tree.

10. The Cūḷasāropama Sutta

This sutta was told by the Buddha at Sāvatthi about the Brahmin Pingalakoccha who asked the Buddha whether the six masters declared Buddhists to be truly enlightened. The Buddha explained that the doctrine of the conduct of the Buddha leads to the attainment of the arahant, not to gain the fame and the divine.

IV. MAHĀYAMAKA VAGGA

1. Cūḷagosinga

Venerable Anuruddha, Venerable Nandiya and Venerable Kimila are living in the forest of Sala Gosinga. The Buddha visits them and praises their way of living, practicing the virtuous life in harmony and in perfect harmony, thus creating a kind of ornament to adorn the beautiful forest. present.

2. Mahāgosinga Sutta (Mahāgosinga Sutta)

At a time when the Buddha was in the woods of Sala Gosinga, Venerable Sariputta asked the Buddha, "Who will make the most of this forest and increase its beauty?" Different answers are given by Venerable Revata, Anuruddha, Mahā Kassapa, Mahā Moggallāna, Sariputta and the Buddha himself.

3. Great Cowboys (Mahāgopālaka Sutta)

This sutta was taught by the Buddha at Sāvatthi, explaining the conditions in which the Dharma will develop, prosper, and the conditions that make the teachings degenerate and degenerate. The cowboy is given as an example. When the shepherd has eleven skillful controls and care for herds, her work is progressing and developing. Similarly, when the bhikkhu is skilled and fulfills eleven elements such as the righteous knowledge, the Five Aggregates, the practice of Gender, Dhamma, and Wisdom, the Dhamma will flourish and prosper.

4. Little Cowboy (Cūagopālaka Sutta)

This sutra mentions eleven elements, because failure to do so results in further decay and destruction of the teachings. Similar to animals under the care of a dumb and clumsy cowboy who crosses from a perilous port on the shore and encounters destruction instead of going to the other shore, so does the followers of the masters without Achievement in the main knowledge of the Aggregates, etc. will only end in disaster.

5. Little Saccaka (Cūḷasaccaka Sutta)

This sutra was proclaimed at Vesālī, giving an account of the controversy between the Buddha and Saccaka, the pagan master on the subject of 'ego'. Saccaka maintains the misconception that matter, feeling, perception, volition, consciousness are human ego. It is the self that results from good karma and the consequences of kusala kamma. The Buddha rejected his doctrine, pointing out that there is nothing in the five aggregates that is one, every being subjected to the law of impermanence, suffering and not-self, and not subject to human control. Saccaka must recognize his failure in the presence of them.

6. Mahatma Saccaka (Mahāsaccaka Sutta)

Also a pagan saccaka, come to the Buddha the next day and ask about the body and mind. He pointed the wrong methods to concentrate. The Buddha explained to Saccaka many different ways that he himself followed and made a mistake until he found the Middle Way which eventually led him to realize Nirvana.

7. Little Sutra (Cūṇataṇhásankhaya Sutta)

Uranus considered how the disciples of the Buddha himself trained to realize Nirvana. The Buddha briefly describes how a householder after abandoning his family, placing himself in the process of training, gradually purifies the mind from all afflictions and leads to ultimate end.

8. The Mahātaṇhāsankhaya Sutta

A disciple of the Buddha, named Sati, holds the viewpoints given by the Buddha: "The same mind enters and wanders." The other disciples tried to take him out of misconceptions but did not work. The Buddha told him that he never taught such misconceptions. He teaches "Be born by grace (condition); There is no arising of consciousness without causation. "

The Mahā-Asapura Sutta

Ngom people, in a town of Anga, have fervent devotion to the Buddha, Dharma and Sangha, helping and supporting the monks by offering them things. In expressing gratitude for such a blessing, Lord Buddha urged Bhikkhus to diligently work diligently to cultivate and cultivate, step by step, starting from avoiding evil deeds by overcoming the deeds. About body and speech, towards meditation through meditation, then progressing to the attainment of the four stages of meditation, and finally to the stage where all defilements are eliminated and Nirvana is attained.

10. Cattle Assapura Sutta

In expressing gratitude for the well-being of the Horse Brethren, a town in Anga, the Buddha praised the bhikkhus for the sake of Brahman and Brahmin. Satan means the person who has ceased craving; Ba-la-subjects mean that people have escaped from all afflictions. So a bhikkhu should obey and exercise his dharma as prescribed by the Buddha until he eradicates the twelve afflictions such as jealousy, anger, conceit, and wrong view.

V. SONG SONGS (CAYAMAKA VAGGA)

1. Sāḷeyyaka (Sāḷeyyaka Sutta)

This article presents Sāla villagers about ten unwholesome karmas leading to miserable and ten good karmas that lead to rebirth in the peaceful realm.

2. Verañjaka (Verañjaka Sutta)

This article is for the Verañja hosts mentioning the typical issues of the Sāyeyyaka Sutta.

The Mahāvvedalla Sutta

Venerable Mahākoṭṭhika asks the great sāriputta the many questions at Sāvatthi relating to the worldly people who are not taught without wisdom, and who are instructed with wisdom; Many questions concern the awakening, the feeling, the difference between insight and consciousness, and many other things. Venerable Sāriputta happy to give him a very detailed award.

4. Cūḷavedalla Sutta

Bhikshuni Dhammadinnā was asked by the Visakha masters many questions about the personality (sakkāya), the source of personality, the disappearance of personality. The path to the disappearance of personality. All these questions are answered adequately by the bhikkhus.

5. Cureadhammasamādāna Sutta

This sutta describes four practices related to (i) the present life of the lost, the future of suffering; (Ii) The present life is suffering, the future is suffering, (iii) The present life is suffering, the future is lost, (iv) The present life is lost, the future is lost.

6. Mahādhammasamādāna Sutta

In this suttas, the four practices described in the Sutra Sutra are explained in more detail for many examples of poison juice, the preparation of special medicinal water from the urine of cows.

7. The Sutta (Vīmaṃsaka Sutta)

In this sutra provides a difficult challenge that can be set to test any claim to Buddhahood. The process of carefully reviewing such claims is outlined here.

8. The Kosambiya (Kosambiya Sutta)

This sutra discusses how the metaphor should be fundamental for their relations to the Buddha by the Buddha to the group of bhikkhus who live in disagreement because they disagree on the matter of morality.

Brahmanimantanika Sutta (Brahmanimantanika Sutta)

Brahma Baka holds the misconception of eternity, belief in permanence, sustainability, and persistence. The Buddha showed him how wrong his beliefs were.

10. Mātajjanīya Sutta

This is a report by Venerable Mahā Moggallāna who lectures on the Mahārāja once dissuaded him by causing pain and soreness in his stomach. He had to persuade him not to harass him by telling him that he was the uncle of Mara at the time of Lord Kakusandha.

B. MAJJHIMA PAṆṆĀSA PĀI

I. GAHAPATI VAGGA

1. The Kandaraka Sutra

This sutra was taught at Campā regarding Kandaraka, the pagan, and Pessa, his son pleading with the elephant, who was amazed to see the silence sustained during the congregation raising them bhikkhu, without a sound. Do not even sneeze or cough. The Buddha explained that their silence was due to the attainment and training of the four foundations of Mindfulness. The Buddha also explained the four types of participants meditating.

2. The holy bowl (Aṭṭhakanāga Sutta)

Aṭṭhaka's Dasama wants to know if there is a single dharma that can lead to liberation and realization of Nirvana. Venerable Ānanda informed him that there was a group of eleven dharmas, namely, the four meditations, the Four Noble Truths, and the Infinite Consciousness, the Infinite Consciousness, and the Infinite Consciousness. Conscious impermanent nature of each of that will lead to Nirvana.

3. The Seo Sutta

This sutra by the great virtue of Ānanda to the Sakyan led by Prince Mahānāma. Venerable Ānanda explains that the three-step path, the precepts, the vows, the vows,

4. Potaliya Sutra

Potaliya abandoned his life with the intention of living a happy life. When the Buddha saw him dressed in ordinary clothes, the Buddha called him 'master', causing him regret. The Buddha explained to him that in the language of precepts a person is said to renounce himself only when he prevents himself from killing, does not steal, does not lie, does not slander, and only when He is eating well, not conceited and calm.

5. Jīvaka Sutra

This sutra was taught at Rājagaha in connection with Jīvaka, the great physician, who investigated whether it was true that the flesh-killing Buddha was meant for him. The Buddha told him that he had promulgated the law for all bhikkhus who did not have any meat they saw, heard or reasoned to suspect specially prepared for them. Furthermore, a bhikkhu should not show eagerness to the real thing nor should one be greedy; He should visualize the use of real objects only to maintain this body to pursue the path of liberation.

6. The Upāli

A wealthy and distinguished lay disciple of Nigaṇṭha Nāaputta was sent by his master to meet the Buddha and defeat him in the debate on certain aspects of karma. While Nigaṇṭha emphasizes more effective body and sexual actions, Lord Buddha maintains that mind action or action is the most important. Thanks to this method, the Buddha converted the mind of Upāli, and Nāaputta was full of bloodshed death from the loss of a best student.

The Kukkuravatika Sutta

This sutta was taught by the Buddha to two pagan hermits called Puṇṇa and Seniya in the town of Koliya, referring to four kinds of actions and four kinds of results: (i) Black leopard, (ii) white karma leads to white karmic retribution, (iii) black karma leads to black karmic retribution, and (iv) black karmic retribution leads to non-black karmic retribution.

8. The Prince of Peace (Abhayarājakumāra Sutta)

This sutta was sent by Nigantha to ask the Buddha whether he would say his unpopular words about Devadatta's fate. The Buddha speaks of the six types of words in which he usually uses two types of words: truthful words that are beneficial but not liked by others, and true words that are beneficial and appreciated by others.

9. The Many Senses (Bahuvedanīya Sutta)

This sutta is interpreted in Sāvatthi to explain the different kinds of feeling, which can be of two kinds: pleasant and unpleasant; Or three types including pleasant; Or five or six, eighteen or thirty six, or one hundred and eight, according to the method listed. Common sensations arise from the pleasures of the senses known as Sukha. But the Buddha explained that the culmination of happiness was the achievement of the Nirodha samāpatti.

10. Apaṇṇaka Sutta

This sutta was taught by the Buddha to the villagers of Sala in Kosala, who did not accept any of the teachings visited by the leaders of various sects. The Buddha showed them the right path to lead them astray. The wrong view of the sectarian contradictory right view of the Buddha enlightenment is very deep; The disadvantages of wrong view, and the benefits of right understanding are explained.

II. THE VAGGA (BHIKKHU VAGGA)

1. Rāhula School of Ambala (Ambalaṭṭhikarāhulovāda Sutta)

In this sutta preached in Rājagaha, the Buddha praised Rāhula, his son, a seven-year-old mandarin, on the need to obey the basic principles honestly and to practice mindfulness, by giving Examples of reverse pots, royal elephants and mirrors.

2. The Mahayana Rāhula (Mahārāhulovada Sutta)

This sutra of the Five Aggregates, given by the Buddha at Sāvatthi to Rāhula at the age of eighteen. Venerable Sāriputta also teaches Rāhula meditation on mindfulness (Ānāpāna). The Buddha explained more about the benefits of meditating on Mindfulness of Breathing and the theory of another sutra.

3. Little Mālukya (Cūlamālukya Sutta)

This sutta was taught at Sāvatthi for Bhikkhu Mālukya. Bhikkhu Mālukya discontinues meditating one afternoon and asks the Buddha the famous classical questions: The world is permanent or not, etc .; Is the soul with the body is the same, the soul is one and the body is another, etc .; Does life exist after death or does not exist after death?

The Buddha explained to him that the practice of virtuous life did not depend on these concepts. One can hold any conception about them, there will still be birth, old age, death, death, sorrow, goodness, suffering, brain and despair. The Buddha said that the Tathagata teaches suffering, human suffering, cessation and the way to eliminate suffering.

The Great Hall of Mālukya (Mahāmālukya Sutta)

This sutra is given to the Mālukya at Sāvatthi to explain the five fetters, namely, intimacy, cynicism, bhikkhus, greed and hatred, leading them down to low than.

5. Bhaddāli

This sutra, which was taught at Sāvatthi to Bhaddāli, who refused to observe the precepts of non-eating after hours and in the afternoon; The Buddha explained why bhikkhus in the Tathagata teachings should respect the school was published Tathagata.

6. The Sutta (Laṭukikopama Sutta)

This sutta is taught to the virtue of Udāyi concerning the obedience of the precepts and the precepts. When bodily forces (bala), that is, bhikkhu, tantra, mindfulness and concentration are not well developed, bhikkhus will see even the slightest catches such as to prevent dinner and darkness very annoying and troublesome. But when the forces are fully developed, even the most rigorous rules of conduct can be obeyed without any difficulty or discomfort.

7. Cátumum (Cātuma Sutta)

This sutta was taught at Cātuma for the disciples of the virtuous Sriputta and the great Mogallāna, who accompanied the five hundred bhikkhus to the Exalted One. Five hundred Bhikkhus make a lot of noises while settling down. First, the Buddha refused to see them, but then calmed down and taught them the dangers in Bhikkhu's life. Just as there are dangers and risks in the sea such as waves, crocodiles, swirling places, and sharks, there are also dangers against which monks must be guarded: Who only presents and guides them; Dissatisfied with the precepts of the world as things related to gluttony, or concerning women; And five years old.

8. Naḷakapāna (Naḷakapāna Sutta)

This sutra is said for the great virtue of Anuruddha and for the villagers of Naakapana to explain that unless the bhikkhu has reached the higher levels of the Path and the result, the supernatural powers can prove to be harmful. He. The Buddha speaks of the destination of those who have gone past not to be praised or admired but to arouse the zeal and faith in their disciples.

9. Goliyāni (Goliyāni Sutta)

This sutra is taught by Venerable Sāriputta in Rājagaha to the bhikkhu Oliyāni concerning the eighteen virtues that bhikkhu dwell in the forest to follow.

10. Kinh Kīṭāgiri (Kīṭāgiri Sutta)

This sutra was taught in the town of Kīṭāgiri about the benefits of snacking and the disadvantages of eating dinner.

III. HUMAN (PARIBBĀJAKA VAGGA)

1. Business Vacchagota on Tam Minh

Vacchagotta, a pagan, asks the Buddha whether it is right to say that the Perfect One's Universal Perspective is present constantly and continuously at all times, while walking or standing, sleeping or awake. The Buddha replied that it was not true. Just say that the Buddha accomplished the three, that is, Tuc Minh Minh, Thien Minh Minh and Minh Minh.

2. The Vacchagota of Fire

This sutta was taught by the Buddha at the Sāvatthi city in relation to Vacchagota who often approached the Buddha to ask for many atta problems. On this occasion he also asked the Buddha whether or not he fell, whether he fell or not, etc. Buddha told him that he did not hold any theory of fall because he saw the nature of things as They are. Then explain the Dharma to him in a few details.

3. The Mahāvaccha Sutta

This sutta was taught by the Buddha to Vacchagotta at Rājagaha. At the time of his visit to the Buddha for a long time, he no longer harassed the Buddha about his conjectures of self and the world; Instead, he invited the Buddha to teach shortly about good and bad deeds (Kusalākusalam Kammam). The Buddha explained to him the dharma of good and evil as well as brief details.

Vacchagotta became a disciple of the Buddha and was admitted to the Sangha. Then practicing the Dharma as directed, he finally attained Arahantship, realizing Nirvana. The problems of falling (atta) and the world (loka) etc ...; No longer haunt him.

4. Dīghanakha Sutta

This important sutta was taught by the Buddha in the Sūkarakhata cave near Rājagaha, to Dīghanakha's nephew, Sāriputta's grandson, for his renunciation of Suttiputta. When the Buddha taught him about dharma and body contemplation, his uncle Vidiputta was standing behind the Buddha and fanning him. Only fifteen days ago, Vidriya Siddhartha was accepted by the Buddha into the Sangha. While watching the progress of the Dharma seems to divide the food prepared for others, the Sriputta Vipassana quickly advances from the level of the Sangha to which the great virtue has attained, and attains the noble stage of Arahantship. -Content with the four types of analysis (Paṭisambhidā Ñāṇa). At the end of the sermon, the Dīghanakha pagan becomes a saint.

5. Māgandiya

This sutta was taught by the Buddha at the Kammāsadhamma in Kuku in relation to Māgandiya, the pagan, the indignant Buddha who criticized his false beliefs. The Buddha urged him to practice control over sensual pleasures and senses. He told his family to go abroad. How did he leave the splendid palaces, and how, when he discovered the Truth, he found happiness in Arahantship more than any pleasure. Māgandiya renounced all wrong view and became a disciple of the Buddha.

6. Sandaka

This sutra was Ānanda's discourse at Kosambi for Sandaka's diaspora, and his belongings. Venerable Ānanda explained to them the four wrong views of the masters of the schools, who said that there is no life after death, that there is no good and evil, no causality for any phenomenon, and no Only the aggregates of the seven elements. Finally, he taught the dukkha's dharma as taught by the Buddha ... As a result of his teachings, Ānanda, Sandaka and his followers renounced these wrong views and became disciples of the Buddha. .

7. The Great Sakuludaya

At one time, the Blessed One and his Bhikkhus were staying in Rājagaha where six masters of the schools were also settling down in the rainy season with their own belongings. At Udāyī, he visited the Buddha, praising the virtues of the Buddha saying that other masters were sometimes criticized by their own, while the Buddha was the case. Exception. Even if the disciples of the Buddha had left the Sangha, no errors were found in the Buddha, nor did they see any errors in the Dharma. They just blame them for not being able to follow the teachings. I attribute this difference to the revered respect of the Buddha in five aspects of His virtues. The Buddha denied Udāyī listing his qualities which were almost ascetic,

8. Samaṇamuṇḍika Business

The pagan monk Uggahamana, the son of Samaamuṇḍika, is teaching that any pagan hermit who prevents evil deeds, misdeeds, evil thoughts, and improper feeding is enough to make Become an Arhat. The Buddha denied his assertion, saying that in that case, even a naive newborn sleeping in bed would claim to attain Arahantship. Then he explained that only the High Path of the Eightfold Path leads to Right View and Right Effort that can lead to realization of Arahantship.

9. Little Sakuludaya

This sutra was taught at Sāvatthi. The pagan Sakuludayi asked the Buddha many questions about self and gender, and the Buddha explained to him how to practice Dharma, beginning with the precepts of not killing a being and ending with the realization of Nirvana.

10. Vekhanasa

This sutra is taught in Sāvatthi. The Buddha explained to Vekhanasa, the pagan master, how to accumulate dharmas from spiritual success that is more magical and more conceited than sensual pleasures. The Buddha ensures that anyone who practices according to his or her true instructions will enjoy purity from spiritual accomplishments.

IV. THE RUJA VAGGA

1. Kinh Ghatṭikāra

This sutra, which the Buddha preached while traveling in Kosala, narrates the allegations of filial piety towards the parents of the Ghaṭikāra potters, who often care for the blind parents and at the same time for Kassapa Buddha with heart. Extremely revered. There is also an account of how Ghaṭikāra persuaded you, the young Jotipāla, to go to the place where Lord Kassapa lived, to pay tribute. After listening to the Buddha, the young Jotipāla renounced his family and was accepted by the Buddha Kassapa into the Sangha. This fascinating ancient event occurred in the time of Kassapa Buddha many times ago, the Gotama Buddha recounted to the great virtue of Ānanda, who was standing in the place where many eons ago he once stood, At the house of Ghaṭikāra, the potter. The Buddha ends the story by revealing that the young Jotipalas are none other than the present Gotama Buddha.

2. Raṭṭhapāla

Raṭṭhapāla, the son of Brahmin, was rich after suffering many times. He was allowed to become a Bhikkhu under the guidance of the Buddha. After twelve years of effort, when he became a full-fledged Arahanta, he visited his parents' families. His parents tried to seduce him with fortune and concubines so that he would return to his home life but ineffectively. He taught his parents the law of impermanence (anicca); He said he did not see any charm in property and concubines.

3. Maghadeva

This sutra was taught in the royal mango forest at Mithila. The Buddha reported the virtue of Ānanda on the fine tradition set by the Maghadeva. When his hair began to silver, he gave up his family life to give the kingdom to his prince's prince. Tradition is passed from king to son from generation to generation, over thousands of years until the reign of King Nimi.

King Nimi had a prince named Kaḷārajanaka who did not renounce his family from his family when he was the time of his predecessors. Kaḷārajanaka ended the noble saint set by that tradition.

The Buddha revealed that he was the Maghadeva king in ancient times that laid down this fine tradition. The Buddha says that good tradition does not lead to tranquility. Directed to the Brahmanical world. But the noble practice that he is practicing now as a Buddha will inevitably lead to the breakup of the five aggregates, the renunciation of attachment and the cessation of suffering; Leading to the precepts, wisdom, insight, and realization Nirvana. The Buddha's passage, "Ānanda, continue to follow the good deeds set out by the Tathagata. You are not the end of the Tathagata tradition. "

4. The Madhura Sutra

This sutta is taught by the great Mahākaccana in Madhura. He denied the Brahmin's claim that only Brahmins were noble and transcendent, and others were inferior. He explained to the king that it was the virtue of man, not the clan, that made him noble. Whoever Ba-la-subject, slaughter, Vessa or Sudda crimes are reborn in suffering; Anybody doing good deeds will be reborn in the peaceful realm. After listening to the Venerable Mahā-Kaccāna, the Madhura king, who previously had other faiths, took refuge in the Buddha, Dharma and Sangha.

5. Sutra of Bodhi

This sutta was taught by the Buddha at Susumāragira in Bhagga concerning the statement of Lord Bodhi that "sukha, sukha, can not attain (sukha); (Sukha), lost, can only be achieved through (dukkha), suffering. The Buddha said that he once thought in a similar way, and narrated the whole story of his ordination, he struggled with false practices, the triumph of the Truth, and The ultimate enlightenment.

6. Angulimāla Sutra

This sutra, described by the Buddha at Sāvatthi, describes how Angulimāla, the bandit and infamous killer, was tamed by the Buddha, and how he took refuge in the Buddha, the Dharma and the Sangha. Although his name is Ahimsaka, he was formerly cruel and cruel and was called Angulimāla by the people. Now being tamed by the Buddha, he no longer harms anyone, and begins his true life with his name. He became an arahant.

The 7th Birth (Piyajātika Sutta)

One of the Sāvatthi masters had a dying son go to see the Buddha, he told him that lovable people are the source of sadness because they bring suffering and prosperity. The owner is not satisfied with what the Buddha said. The gamblers playing the dice are very close to Lord Buddha's house telling him another way, they say that lovable people are sure to bring joy and happiness. King Pasenadi agreed with the gamblers, but Queen Mallikā still believed what the Buddha said to be true. She demonstrated pure faith in the Buddha by giving many of the bright and profound insights of the Buddha. Finally King Pasenadi was persuaded by her conviction.

8. The Bahitika (Bāhitika Sutta)

This sutra was proclaimed by the great Ānanda king Pasenadi at Sāvatthi on the banks of the Ara river. He mentions bad deeds, words, thoughts that are blameworthy, and good deeds, words and thoughts worthy of praise. King Pasenadi was pleased with the teachings and offered cloth from Bāhiti to the great virtue of Ānanda.

The Dhammacetiya Sutta

The Pasenadi of Kosala once visited the Buddha. Where the Buddha dwelt, the king bowed his head at the feet of the Buddha. When asked by the Buddha why he was so humble and so respectful of the Buddha's body, he started a song praising the Buddha, praising his virtues. The Buddha told the monks that the praises of the emperor made monuments to honor the Dharma and encouraged them to study the memorial and recite it regularly.

10. Kaṇṇakatthala (Kaṇṇakatthala Sutta)

This sutta was taught by the Buddha at Uruñña, containing answers to the questions of the Pasenadi king of Kosala on the four classes of people and their destination after death, the Wisdom of Wisdom, and the Great Dependency.

V. PHAM THIEN (BRAHMAṆA VAGGA)

1. Brahmāyu sutra

Brahmāyu Brahmāyu when hearing the reputation of the Buddha was a hundred and twenty years old. He dispatched his disciple Uttara the Vedic wisdom to find out by examining thirty-two good generals of the great Gotama figure who is actually the Buddha of Perfection. When the testimony of the good generals of the Buddha is completed, the Brahmāyu himself visits the Buddha. Completely satisfied, after listening to the dharma worth, that Gotama was truly the Buddha of all Enlightenment, he became a devoted disciple and attained the third level of the Path and the Fruit, the No Lai before his death.

2. Sela

Sela is a brahmin in the town of Āpaṇa, hearing the name of the Buddha from the hermit of the Keṇiya pagoda visiting the Buddha with three hundred young Brahmins. After hearing the teachings from the Buddha he became so convinced that he actually saw the Buddha. All of them asked for the Buddha's permission to enter the Sangha.

3. Assalayana

Five hundred brahmans came to Sāvatthi to test the Buddha's views on the purity and nobility of the four classes. They sent Assalayana, a talented young man, Vedic wisdom, to challenge the Buddha. This youth meeting with the Buddha ended with the conversion of the youth.

4. Ghoṭamukha

The discussion took place between the virtues of Udena and the Brahman named Ghoamukha on the theme of virtue. Udena describes four types of ascetic practices. After this method he became a disciple of Udena virtue and refuge Buddha, Dharma and Sangha ...

5. Kinh Cankī

Cankī, the Brahmin of Opāsāda, came to the Buddha with a large group of people, including the Brahmin youth named Kāpātika. This young man came into the discussion with the Buddha on three Vedas that had been handed down from generation to generation in unbroken tradition. The tradition that Brahmins believe to be the only Truth considered by the Buddha as a group of blind people is that each person grabs the cross in front of him.

6. Business Esukārī

This sutta was taught at Sāvatthi in relation to Brahman named Esukārī. In this discourse the Buddha also rejected the class division in the society of Brahmin into four classes declared Brahmin class in the highest position in society ... Not only people Ba-la-subjects can learn from the heart. Members of other classes are also able to meditate. It is not the race that is born that is the practice of the good man made noble.

7. Dhanañjāni Sutra

Dhanañjāni is a lay disciple of the Buddha. After his first wife had strong faith in the Buddha, Dharma and Sangha, he was no longer diligent and mindful of the practice. His second wife had no faith in the Buddha's teachings. To feed his family to use the wrong means to live. Venerable Sariputta takes him back to the main road. On the dying bed, he dispatched the great sage Siriputta, the great comfort to him in the Dharma. This causes him to be reborn in Brahmanical life. The Buddha asks Venerable Sariputta why he brought the Brahmin on the path to the lower Brahma while he was able to reach the higher realms.

8. Vasysehat (Vseṭṭha Sutta)

The discussion between the Brahmins Vaisha and Bhāradvāja about the Brahmin origin. Bhāradvāja still thinks that it is due to being born into a family, descent and high level as a brahmin. Vāseṭṭha the virtue of virtue and the fulfillment of customary duties are the chief qualities of brahmanas. They went to see the Buddha to resolve the dispute.

The Buddha told them that a person is not a brahmana because of his or her lineage if he or she is attached to life or is greedy, cruel, craving and ignorance. One becomes a brahmin of any race, when he can cut off the fetters, with the obstacles of ignorance and the wisdom of the Four Noble Truths, the perfect Brahman. Especially the Arahanta.

9. Subha

This sutra is narrated by Subha, son of the Brahmin Todeyya, at Sāvatthi. Like other Brahmins, Subha believes that only the new owners can accomplish good deeds, not those who renounce their family life. The occupation of the homeowner arises more benefits while the occupation of the hermit benefits less. The Buddha dissolves that wrong view and Subha becomes a devoted disciple of the Buddha.

10. Sangārava business

The Sangārava is a proud Brahmin student of Vedic study, embracing the wrong view of his lineage. He went to ask the Buddha whether the Buddha had declared, such as Sa-ard and Brahmin, attained in this life, special knowledge, and reached the other shore. The Buddha explains that there are three categories Sa-ard and Brahman declared like this; Those who proclaim through rumors, know everything just by rumors; Those who declare only by logic; And finally, those who proclaim themselves by profoundly insightful insights of the Fa have never heard before.

The Buddha told Sangārava that he is the third type and narrates how he completed the dharma with practice and self-realization.

C. UPARIPAṆṆĀSA PĀḶI

I. DEVADAHA

1. The Devadaha

This sutta was taught by the Buddha at Devadaha in the Sakyans to reject Nigaṇṭha's wrong view. Niga Phha believes that whatever one experiences in this life is created by past actions. They practice asceticism as a punishment to end the effects of past actions. The Buddha taught them the right path to end suffering.

2. Five and Three (Pañcattaya Sutta)

The Buddha preached in Savatthi about the pagan view of the world is usually limited or unlimited, etc.

3. Kinh How (Kinti Sutta)

This sutta was taught by the Buddha at Kusinārā. The Buddha explained that he taught the dharma not for the sake of gain such as clothing, food, sieves, etc., nor to expect future happy lives. His teachings, which are the four foundations of mindfulness, the four essential principles, etc. ... In summary, the Thirty-seven Bodhidharma to achieve the superior, the end of suffering. Whenever there is a debate about the doctrine concerning meaning and words, it should be dealt with clearly in relation to these dharmas.

The Sāmagama Sutta

Nigaṇṭha Nāututta had just died in Pāvā, and they were divided into two groups. When told by Ananda, he was worried that there would be no division in the Sangha, after the Buddha's Nirvana, the Buddha taught this sutra about the masters and their imperfect and perfect, Their arguments and their origins, and about the essence of his teachings.

5. Sunakkhatta Sutta

Bhikkhu Sunakkhatta, former prince of Licchavi, once inquired of the Buddha whether all bhikkhus came to the Buddha and claimed that the achievement of the arahant was indeed attainable. . The Buddha said that some of them had attained Arahants while others were deceiving themselves; Yet others claim to attain Arahantship are fully aware, but they are not entitled to it just because they do not want to be disturbed by unnecessary useless questions. Then the Buddha taught him the essential dharmas in which one must finish before declaring attainable Arahantship.

6. The Benefits (Āneñja-sappāya Sutta)

This sutta was taught by the Buddha while he was once at Kammāsadhamma in Kurus. The Buddha explained to the Bhikkhus the dangers of sensual pleasures, it is dying, empty and deceiving. He said that he had shown them the path to immobility benefits, to the Infinite Land, to the Phi Phi Dream, and finally to Nirvana. Then he urged the monks: "Go into the forest, come to a secluded retreat. Please meditate. "

7. Gaṇaka mogallāna (Gaṇakamogallāna Sutta)

A Buddha was asked by the Brahmin Gaṇakamogallāna whether his teachings, laws, and systematic methods were in his teachings. The Buddha told him about the Dharma for the details of the precepts to follow, the rules to follow, the various types of development, meditation and wisdom are completed step by step.

8. The Gopakamogallana (Gopakamogallāna Sutta)

The two Brahmins of Rajagaha asked the great virtue of Ānanda whether the Buddha had appointed a special elder to the Sangha only after the Buddha's passing. Ānanda informs them that no such person exists. No one can replace the Buddha. They wanted to know that the Sangha then agreed that a certain bhikkhu was the one who gave them permission. When Ānanda told them they had no such person, they wondered how the Sangha could maintain unity and unity. At that time, Ānanda explained to them that the Sangha practiced the Dharma through the Dharma and the Sangha in each locality and read the Patimokkha, the Compendium of the precepts, every half a month.

9. Mahāpuṇṇama Sutta

The Buddha dwells in the midst of monks outside on a full moon night. All monks pay attention to meditation. The silent night scene was disturbed by the rising meditator, with the permission of the Buddha, who raised his voice to ask the Buddha about the five aggregates of clinging, how craving develops in relation to each aggregate, and How craving to kill. The Buddha explains each point given by the bhikkhu for the benefit of the Bhikkhunis.

10. Cūḷapuṇṇama Sutta

This discourse is about how to distinguish between good and evil, with detailed descriptions of the character of the good and the bad.

II. ANUPADA VAGGA

1. Anupada Sutta

The sutras are taught in Sāvatthi. The Buddha gave a detailed account of the virtues of one of the two great disciples of the Buddha, Venerable Sariputta, praising his broad wisdom as a layman, describing how, unlike the disciples Another ordinary mortal has attained Arahantship, Venerable Sariputta goes through all the practices to develop precepts and Tue in a very radical way, step by step, attentive to the birth and Eradication of the smallest phenomena until you reach the highest goal of life Pham Hanh. The Buddha also explained the great virtue of Sāriputta completed in France enough to be worthy of the title of the great disciple of the Buddha.

2. Chabbisodhana Sutta

The Buddha says that when a bhikkhu declares that he attains Arahantship, his statement should not be accepted or rejected immediately. Your statement should be carefully scrutinized according to the guidelines provided in this sutta.

3. The Sappurisa Sutta

This article describes how a good person whose value is separated from a bad person does not have a value by listing twenty-six personality traits through which each person is judged.

4. Kinh Seeds, Sevitabbassevitabba Sutta

This sutra was briefly elaborated by the Buddha and was interpreted by Venerable Sāriputta to further elaborate the suttas. It involves the actions and actions that a bhikkhu should or should not use. Any act or action or object that results in his or her progress and development should be used and used; Anything that detracts from spiritual progress should be rejected.

5. Bahudhātuka Sutta

This discourse is an analysis of the world (dhātu), origin (āyatana); Law of Dependent Relations; And the right or wrong people. Only bhikkhu who has the skills in these studies can be considered wise.

6. The Isigili Sutra

This sutta was taught by the Buddha in Isigili, one of the hills surrounding Rajagaha. This is a report on why this hill was called by that name and about the many Buddhas who dwelt there.

The Mahācattārīsaka Sutta

This discourse is a detailed account of its fundamental righteousness in the other seven components of the Supreme Way, about twenty good deeds and twenty evil deeds.

8. Ānāpānasati Sutta (Sense of Mindfulness)

The Mindfulness of Breathing as a meditation method is explained to the great bhikkhuni congregation including all the well-known senior disciples such as Srila Suttipatta, Mahā Mogallāna, Mahā Kassapa, Anuruddha, Ānanda, etc. Development of Right Mindfulness On the respiration set in the Four Noble Paths. Four Mindfulness is developed, forming the seven Awakening Factors within that person. The seven factors of Enlightenment in that person are developed, resulting in insight and liberation.

9. Kāyagatāsati Sutta

This discourse describes the practice of meditation involving thirty two bodies. Practical steps in this method as well as its advances are fully explained.

The Sankhārupapatti Sutta (Sankhārupapatti Sutta)

This sutta explains how one's wishes can be fulfilled if he or she establishes firmly in the year of good deeds: faith, virtuous morality, broad understanding, generosity and wisdom.

III. NON-CREATIVE (VAGGA)

1. Cūḷasuññata Sutta

At one time Buddha told Ānanda that he often resided in the emancipation of emptiness, suññata - vihāra. When asked by Ānanda, he explained what liberation of emptiness means - liberating the wisdom of the analysis of the emptiness of the self.

2. Mahāsuññata Sutta

Seeing Bhikkhus living together in a crowded dwelling place, the Buddha told Ānanda that the monk should not like living with his companionship. Living alone is the best benefit for a bhikkhu. He encouraged bhikkhus to look upon him as a sincere friend who often pointed out their faults to help them adjust.

3. Acchariya-abbhuta Sutta

This lecture is a report on the twenty extraordinary attributes of the Buddha as claimed by the great virtue of Ānanda.

4. Bāhula Sutta

Bhikkhu Bāhula, one hundred and sixty years old, after living for eighty years in the Buddha's Sangha, meets his old friend, Kassapa hiding. Kassapa asked him how many times he had been engaged in prostitution for the past eighty years. Bāhula tells his friend that the extraordinary qualities he possesses as an Arhat, including the fact that he became an Arhat after seven days of hard work, then he Completely cleansing of all impurities in the mind.

5. Dantabhumi Sutta

In this sutta, the Buddha explains to the novice how he, like Prince Jayasena, the son of Bimbisara, can not hope to know and see such things as one-pointedness and meditation. Education, sexual enjoyment, chattering thoughts, brain thirsty burning. The Buddha points out differences in the views of the arahant and ordinary people are not taught the example of the tamed elephant and wild elephant in the forest.

6. The Bhūmija Sutta

This sutra was taught by Bhumiyama to his grandson, Jayasena, to explain how she would work out by practicing the Noble Eightfold Path. The Buddha asserted that it is only through the Path, that is, the Noble Eightfold Path and not the other Path, which will come to an end. The Buddha gives an example of the effort to extract oil from the sand, milk cows from the cow's horn, beat the water to make the butter, and scrub two pieces of fresh and wet plants to ignite.

7. Anuruddha (Anurudha Sutta)

This sutra was given to Pañcakanga, the carpenter, by the great virtue of Anuruddha to explain the difference between Appamāna cetovimutti, liberation through the practice of the Four Senses and Mahaggata Cetovimutti. Freed by Kasi tha meditation. (Kasiṇa is a device used to focus on ease of concentration).

8. The Upakilesa Sutta

One time the Blessed One left Kosambī because of the controversy, the bikers prefer to argue to Pācinavamsa Park where the great virtue Anurudha, the virtue Nandiya and the great Kimila are living. Then these bhikkhus are the Buddha of different auras and initiations that they perceive in the course of meditation, the Buddha taught them about Upakilesa, which they appear at some stage. In the process of meditation. They should be guarded and not be misplaced by lies.

9. Sage (Bālapaṇḍita Sutta)

This sutta was taught by the Buddha at Sāvatthi about the fool and the special manners of the fool; About how bad people's thoughts, words, and actions harm themselves and others; And how these bad deeds lead the fools to miseries and miseries. The scene of total suffering and pain in such states can not be depicted. Once a fool, due to its bad deeds, finds itself in one of the hell realms, there is little chance for it to reborn in higher realms. Opportunity is more rare than blind turtles can take a hole in the yoke of the sea storm stuffed.

The sutra also mentions the person's minds and their personalities, their thoughts, their words and the good deeds of the wise, their good deeds for their good and their peace in the peaceful realm.

10. The Divine Sutra (Devadūta Sutta)

This is a sutta on the bad result arises due to bad karma, for many details of suffering in miserable and miserable realms.

IV. DISTRIBUTED PRODUCT

1. Bhaddekaratta Sutta

This sutra means 'good meditation night prayer' which details the insight meditation. The Buddha advised Bhikkhus not to search the past, not to dream of the future not yet, but to recognize the things that are happening in the present, at the same time not involved in and not attached to them.

2. The Ānanda-the Best of the Sage (Ānanda-bhaddekaratta Sutta)

This is a sutta in which Ānanda Venerable repeats the bhikkhu Siddhartha Sutra, for which reason Ānanda was praised by the Buddha.

Mahatma Mahākaccana Mahatma Gautama (Mahākaccāna-bhaddekaratta Sutta)

This is a detailed account of Mahā-Kaccāna Vipassana on Vipassana meditation on the Five Aggregates as explained by the Buddha in the Most Venerable Sutra. Venerable Mahā-Kaccāna was praised by the Buddha for this presentation.

4. The Lomasakangiya bhaddekaratta

This is a detailed account of the great Lomasakangiya Vipassana meditation on the Five Aggregates as explained in the Bhaddekaratta.

5. The Cūakakma-vibhanga Sutta

Young Subha, the son of Ba-la-curious, wants to know why some people were born into high-level families, some of the families down; Why is rich, poor? Why the beautiful man is bad; Why do people stay healthy, live long, sick people, die prematurely etc. He approached the Buddha and asked all fourteen questions to satisfy his curiosity. The Buddha preached a long sutra on kamma and its effects. Actions, words, and thoughts have endless consequences of joy and sadness experienced in this life and in the after. People depend on their own actions and do not have anything else to do for them and their status in society.

The Mahākamma-vibhanga Sutta

This is another sutta on Kamma and Kamma which is difficult to see. How strange and surprising is the operation of karma, which is explained in relation to the four types of people.

7. Six Senses (Saḷāyatana-vibhanga Sutta)

This sutta is a report by the Buddha that analyzes in detail the six internal and six externalities, the six kinds of consciousness arising from the six kinds of contact, etc.

8. Theories and theories (Uddesa-vibhanga Sutta)

In this sutta, the Buddha briefly teaches how to attain mindfulness in relation to the six externalities and does not attach to the six domes, leading to the cessation of suffering. Venerable Kaccāna reported on this subject was praised by the Buddha.

Araṇa-Vibhanga Sutta

This sutta is a word of encouragement for the practice of the Middle Way, avoiding the two extremes of indulgence and ascetic penance, and of the kinds of morality; Do not talk bad back; Do not use local slang and do not disregard the use of conventional language and should speak ethereal and slow.

10. Dhatu-vibhanga Sutta

This is an important sutra taught to Pukkusati, a pagan hermit who renounced his family life, touched upon the reputation of Gotama Buddha whom he had never met and whom he met on the road. The Buddha goes to meet the hermit in a potter's tent to teach this sutta: Man is made up of six elements, namely, earth, water, fire, wind, vanity, and consciousness. When analyzing, no element is found to be 'mine' or 'me' or 'my self'. All of them are subject to the law of impermanence, the three kinds of feeling are the same. When a monk realizes the true nature of psycho-physical phenomena, he becomes fully intellectual. Wisdom of the Noble Truth.

11. The Sacca-Vibhanga Sutta

In this sutta the Buddha taught the Four Noble Truths as he taught at the discourse of Zhuan Falun at Isipatana in Bārānasī. Then he advised the monks to seek guidance from the two elders, the virtuous Sariputta and the virtuous Mogallāna, the great virtuous Sriputta like the mother and the great virtue Mogallāna like adoptive mother. Venerable Sāriputta can analyze and explain in detail the Four Noble Truths and lead them to the first stage of Dao and Fruit. Then Mahā Mogallāna can lead them to attain to the highest paths and attainments, the Arahantship.

12. Dakkhiṇā-vibhanga Sutta

This sutta was taught by the Buddha to his aunt, Mahāpajāpati, on the occasion of offering the Buddha a yoga set by her own hands. The Buddha advised the samurai should make offerings to the Sangha, the Bhikkhuni Assembly. The Buddha listed fourteen types of personal offerings and seven kinds of offerings to the sangha, explaining the perceived benefits derived from offering to the sangha.

V. SALĀYATANA VAGGA

1. Anāthapiṇḍikovada Da Sutta

This sutra was proclaimed by the virtuous Sāriputta to Anāthapiṇḍika in bed before his death. The virtue of Sāriputta orders him not to hold the six indoors, nor to attach to the six external attitudes, nor to the attachments arising in connection with them, nor to the six elements (including: Unhappiness and awakening), neither clinging to the five aggregates, nor the earnest desire of the realms of the Unmanifested Kingdom, the Infinite Kingdoms, the Infinite Realm, the Infinite Realm of the Uninhabited Phi Phi. When not attached to anything in them, liberation will come.

2. The Channavada Sutta

Venerable Channa is very sick. Venerable Sāriputta and Cunda visit him. They guide you to insight meditation. Venerable Channa died and attained Arahantship.

3. Puṇṇaāa Sutta

This sutta was taught by the Buddha to Pu vềa about how to practice the virtuous life. When the Buddha asked him how he battled the woes filled in the area he was about to settle in, he told the Buddha about the six types of courage he endured including the keeping of the mind with the immediate impact of the attack. His whole life.

The Nandaka Sutta (Nandakovāda Sutta)

This sutta is taught by the Venerable Nandaka to five hundred monks in the presence of the Buddha on a full moon night. Virtues refers to the twelve categories of the external world, the six types of consciousness, their impermanent nature, and how to practice the Seven Elements. Venerable Buddha is in favor of the presentation of the law clearly coherent.

5. Rāhula (Cūḷarāhulovāda Sutta)

This sutta was taught by the Buddha to the son of the Rāhula, who was a bhikkhu in the Sangha, mature enough to receive the supreme Dharma. The Buddha intently advised him in the form of asking and answering the impermanent nature of the twelve lands, so that the great Rahula attained Arahantship.

6. Six Six (Chacchakka Sutta)

This sutta is often taught by the Buddha to many bhikkhus for the six internalities, the six externalities, the six types of consciousness, the six types of contact, the six kinds of feeling, the six kinds of love and their relationship to the continuity of How the phenomenon from one life to another how.

7. Mahāsaḷāyatanika Sutta

This sutta is a presentation of the ignorance of the six precepts, such as the six indigenous origins, etc., which arises in craving and craving. It also explains how, when they are seen as they really are by observing the Noble Eightfold Path, the knowledge of Enlightenment Fellowship, and reaping the result is Nibbana.

8. The Nagaravindeyya Sutta (Nagaravindeyya Sutta)

This is a sutta in which the Buddha explained to the villagers of Nagaravinda the pre-eminence of salvation between Sa-ard and Brahmins who are respected and who are not. Only the masters who eradicate craving arise from the French are respectable respect.

9. Pure Purity (Piṇḍapatapārisudhi Sutta)

This is a book of monks who keep their minds pure during the alms or calf craving, by renouncing craving, eliminating the Five Hindrances and developing understanding of Enlightenment through interpersonal practice. Tradition.

10. The Sutta (Indriyabhāvanā Sutta)

This sutta was taught by the Buddha to the great virtue of Ānanda, indicating the difference between the attainment of the jhānas which are practiced by the arahant and those practiced by the arahant. The Buddha explains how feelings of pleasure and dislike or discharge arise from conditioned phenomena that can soon be eradicated by the practice of insight meditation. END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.21/4/2017.