The Great Enlightenment Sutra - Lesson 8.
THE ENLIGHTENMENT PARTY 7
(virtues ANY INFECTION)
1, Chief: 弟七覺悟Seventh enlightenment 五欲過患Five sex too eunuchs 雖爲俗人Although micro continuous human 不染世樂Any infection that touch 常念衣 衣Common sense tam y 缽 法 器 器 Foreign gas bowl 願 出 家 家 Chi ching family 道 清 白 白 Clearance princes 行 高 遠 遠 Brahman high 悲 一 切 切 compassion necessarily 2, Translation : Saturday enlightenment in education wreak havoc Therefore, people in mid-life which unstained from time secular Often remember three medical Binh bowl, Fa Chi vows of Keeping religion pure noble qualities high lovingly species . 3, Explanation: The second enlightenment has taught us that the more we desire, the more suffering we experience, and the painful misery, fatigue, fatigue, Out Lust is the attachment to five sex: talent, identity, real, lobes; Or color, bar, flavor, taste, exposure. This seventh enlightenment once again confirms the harmful and sinister features of the sex education. The second enlightenment has analyzed the dangers of the sex education, in this seventh enlightened thing only refers to the Buddhist way of life living methods in situations where the harm of the year Sex is always dominant. Nobody thinks that talent, identity, reality, linguistics are capable of causing pain or suffering. Everyone thinks that it is pleasant, pleasant, and is the object of all wishes and wants. After all, in the world, people strive, work hard and study all their lives just because of two aliases and benefits. Famous for profit. Beneficial to buy nouns. There are both good and good. That is the purpose of life. Not many people think or see within the five sexes that hide the scourge, the dangers. In the past, Devadatta daily received the five hundred food offerings of Prince Brahma (Azox), "new evil rebels rise, Generated into the Great Ain Hell. " Or as Bhikkhu-la-la-la pay attention to care has created the immeasurable mass destruction, to the body of the same birth in hell. So the Buddha is often wary of "very heavy salaries, causing people not to reach the Supreme Patriarch", And "the immersion of material is difficult to remove, causing the person to fall into three lines, not reach the micro." The Buddha often example of lust like dry bone. He said: "Like a hungry dog, thin, tired, to the cows. The butcher throws the dog a bone that has drained all the meat. The dog gets the bone and runs to this place and gnaws, tearing lips, chewing teeth, or injuring the throat, but the dog is not so hungry. Likewise, "lust like dry skeletons, less pleasure but more suffering, full of danger." Imagine being in a field not far away from a village, a piece of meat falling on an open field, a rooster carrying it, and other crows chasing after it. How? If the crow does not rush to immediately release this piece of meat, whether the other crows stop the chase? Can not, the others will chase, scramble to the end. The Buddha concludes: "Likewise, lust is like meat, joy is less but more suffering, full of danger." Desire as well as torch. The person holding the burning torch that goes against the wind, if not throw immediately will burn his hand, fire people. Desire as well as fire pit, if a person is not foolish, not crazy island, just want happiness, hate pain, then he has no reason to jump into the fire pit. Desire like a poisonous snake big, fierce. If a person is not stupid, not crazy, wants happiness, hates suffering, wants to live and does not want to die, it is not foolish to reach for the snake bites. Desire as well as dream. A dreamer, I find myself well, five pleasurable delight, but when awake, one also not see. Desire as well as borrowing. Borrowing more and more, the more tired (Kinh Trung A-junction). In short, lusts like dry bones, like pieces of meat, like torches, like fire pit, like poisonous snakes, like dreams, like borrowed objects ... hidden potential hazards, less misery, suffering More and more. Therefore, Buddhists, not to mention monks or laymen, living in the midst of their lives, must equip themselves with weapons, armor strong enough to prevent unwholesome deeds, to deal with and to heal. The dangers have penetrated, are penetrating and will penetrate into the body and mind. Those who have the renunciation of liberation, the separation of moral immorality, all of the worldly eternal material is not exhausted, ie 'immortal world.' The monk, They also live in a mundane life so as to be close to, to work with and to be companions of sentient beings, so they also live with the five elements, but with the protection of the precepts, The property is maintained, more life does not have to pay as a layman, so the ability to live pure and have great opportunities for enlightenment. On the contrary, Buddhists at home, living in society have to face the rice to eat clothes, must make bonuses of fame, to support his wife and children, generally live with the five dishes that hold the practice, Not in accordance with the mundane 'is very difficult. Difficult, not impossible. In many Buddhist virtues have promoted Buddhists and advised them to live with the concept of renunciation, living in harmony. And the Buddha also said that the monks have four classes: 1. Body that the mind is not ordained. 2. Mind, the monk, but the body is not ordained. 3. Body and mind are ordained. 4. Body and mind are not ordained. Physiologists who do not renounce their minds, those who are 'borrowers of the Tao', take advantage of the shirt to earn a livelihood, pursue fame. The Venguin is called the 'helpless pirate', ie a general robs needless knives! The mind of the monk, who is not ordained, is a layman, a lay Buddhist. The layman who lives in the midst of life, surrounded by five pleasures, but still precepts, tries to practice immeasurable behavior, determined to set up, build up the life of the renunciants, Conditions to be able to be ordained in a tomorrow. This heart is noble, worth cherishing, worthy of standing in the row of disciples of the Tathagata. It is the lay Buddhist who glorifies the Buddha's teaching with his Buddhist way of life. They brought the Buddha-dharma into life, to bring to life the practical teachings of the Buddha in daily life. In the history of Vietnamese Buddhism, the image of the typical layman living a life of immunity, living with the conduct of lotus, 'muddy but not muddy smell', can be said that Ly Thai Ton, Tran Thai In particular, Tran Thai Tong, a lay Buddhist monk, lived in a religious position, leading the whole country, one day still having six penitents. Is that image not worthy of our respect? Therefore, to learn this enlightened thing, the monk must feel, and must act in a way that is worthy of his position of centeredness. It means to have a pure life, more virtue than a layman, Especially immaculate life. In order to have a 'high virtue' life, the monk never forgets the rule of 'suicide,' ie, for three things to eat, to wear, to sleep never to be too full and Fullness In the Buddha's Diocese, books of the monks regularly touch their heads to remember themselves as monks, who have shaved their beards, their only property is the father and the bowl, so throughout Life must remember that is his law. Remember to not lose the original vows to nourish the seeds of Bodhi, to live a life like snow ice, to develop the compassionate mind. Buddhists to have life 'immortal', not dusty, always remember to think of three y and bowl, worship her father and the bowl as the Bodhisattva Precepts taught. This is a method, a way of thinking that helps Buddhists plant seeds for the world and the future. The father and the bowl are the unbroken possessions of the monk. That also means that in everyday life, Buddhists always remember the renouncers, the image of enlightenment and liberation, the symbol of social morality. The image of a monks always associated with the renunciation, the renunciation, the abandonment of the family, the absence of the family, the possession of the property ... It is a life of separation. The garment of the monk is used in a nourishing cloth, the purpose is to destroy the beauty of the form. The bowl expresses the nature of liberation of bondage and the corollary of food. Therefore, remember to think of the three yogs and bowls, that is, think of the life of the detective of the monk, This means that Buddhists turn to life away from the constraints of seeking pleasure in food and clothing. That is the way that Buddhists aim to build immortal life. Eating and wearing are the two objects of sex. Everybody wants to eat delicious, beautiful clothes. But Buddhists understand the nature of life, understand the pseudo-false nature of the sensations, especially the sensations that come from the eating, the wear; And moreover, dress, sleep ... is the cause of suffering and sin, so Buddhists are determined not to let the five things dominate. Buddhists turn to the higher life, towards the feeling of liberation, the true joy of life derived from the life of clear guidance, high moral. In order for the aspiration to be ordained can become a reality, in the present life the Buddhist must observe precepts, Namely, the five precepts or the octaves of the precepts, which are fundamental to the life of an arhatist, are the principles for keeping virtuous and virtuous conduct. Without the precepts, Buddhists, or even monastics, can hardly be able to live in the purest of this negative life. From that life, Buddhists nourish the mind of Bodhi, strengthen compassion, love all species and towards building a peaceful and happy society. Compassion is necessarily the nature of precepts. That is, we hold the precepts for compassion, not for the ordained ones. For example, not killing, not killing any living thing is because of loving and respecting the life of every species, not because of the unrepentant precepts. That is the superiors of Mahayana, which introduced the Noble Eightfold Understanding. Therefore, here the Noble Eightfolds do not say anything about the precepts that Buddhists still have high moral. Brahma is high because compassion is essential. We still remember in the nirvana the essential verse containing the slogan: "Morning, noon, evening and evening; Keep each species; If you miss the foot, please pray supernatural. Obviously, when reading this verse, it is not because someone is obliged, because he was ordained, because he wanted to be a teacher ... but to read. Since waking up, tossing their feet to the ground, the monk thought about how to develop a compassionate heart, so read that verse, the purpose is to raise love, to love all people. Therefore, Buddhists live in the midst of the mundane life, in order to integrate into society, sometimes without the boldness to keep the world outside, but to nourish the mind from within. When the mind is compassionate, we do not need to precept about the precepts. 4, Conclusion: With the principle of remembering to think of the three yowls and bowls, Buddhists overwhelm lusts of desire for food, clothing, etc., for the purpose of overcoming greed, hatred And delusion can arise from the object of sexuality, ie, talent, identity, real, lent or color, taste, taste, touch, dhamma. And that means that Buddhists are not forced to give up the habit of dressing up, sleeping, etc. ... Buddhists live in the conditions and conditions they have, with their wives, children, Friends and society, but with a mind of no greed, no anger, and no delusion. Life is living with, not living alone. No individual can separate from the group that can live. It can be a family, a social organization, a forest, a stream ... All of these things are conditions for life to continue to develop. In it, there are things that have attracted us, attracted us to the path of fame, into the path of evil ... So we must be careful, precaution. Precaution and precaution by gender, concentration and wisdom is to build a life "near the mud that does not smell muddy smell," life immunity. The seventh realization aims to build a peaceful and happy society by virtue of grasping the cup of greed, cups and spirits and with love of true love for all species. It is the ideal construction of the Pure Land, the ideal of the Bodhisattva. In order to realize that ideal, Buddhists must contemplate that in the circumstances in which they live, five pleasures can cause suffering, Leading to crime and calamity. One of the greatest calamities that comes to sensual pleasures is intellectual obscuration and drowning in samsara. That can be seen where the good people forgot the body, forget the friendship friends, even brotherhood. In addition, Buddhists have to write a vow to pure life, morality, life uncontainable, uncaring in all circumstances, the environment. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. That can be seen where the good people forgot the body, forget the friendship friends, even brotherhood. In addition, Buddhists have to write a vow to pure life, morality, life uncontainable, uncaring in all circumstances, the environment. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. That can be seen where the good people forgot the body, forget the friendship friends, even brotherhood. In addition, Buddhists have to write a vow to pure life, morality, life uncontainable, uncaring in all circumstances, the environment. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred.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.19/4/2017.
(virtues ANY INFECTION)
1, Chief: 弟七覺悟Seventh enlightenment 五欲過患Five sex too eunuchs 雖爲俗人Although micro continuous human 不染世樂Any infection that touch 常念衣 衣Common sense tam y 缽 法 器 器 Foreign gas bowl 願 出 家 家 Chi ching family 道 清 白 白 Clearance princes 行 高 遠 遠 Brahman high 悲 一 切 切 compassion necessarily 2, Translation : Saturday enlightenment in education wreak havoc Therefore, people in mid-life which unstained from time secular Often remember three medical Binh bowl, Fa Chi vows of Keeping religion pure noble qualities high lovingly species . 3, Explanation: The second enlightenment has taught us that the more we desire, the more suffering we experience, and the painful misery, fatigue, fatigue, Out Lust is the attachment to five sex: talent, identity, real, lobes; Or color, bar, flavor, taste, exposure. This seventh enlightenment once again confirms the harmful and sinister features of the sex education. The second enlightenment has analyzed the dangers of the sex education, in this seventh enlightened thing only refers to the Buddhist way of life living methods in situations where the harm of the year Sex is always dominant. Nobody thinks that talent, identity, reality, linguistics are capable of causing pain or suffering. Everyone thinks that it is pleasant, pleasant, and is the object of all wishes and wants. After all, in the world, people strive, work hard and study all their lives just because of two aliases and benefits. Famous for profit. Beneficial to buy nouns. There are both good and good. That is the purpose of life. Not many people think or see within the five sexes that hide the scourge, the dangers. In the past, Devadatta daily received the five hundred food offerings of Prince Brahma (Azox), "new evil rebels rise, Generated into the Great Ain Hell. " Or as Bhikkhu-la-la-la pay attention to care has created the immeasurable mass destruction, to the body of the same birth in hell. So the Buddha is often wary of "very heavy salaries, causing people not to reach the Supreme Patriarch", And "the immersion of material is difficult to remove, causing the person to fall into three lines, not reach the micro." The Buddha often example of lust like dry bone. He said: "Like a hungry dog, thin, tired, to the cows. The butcher throws the dog a bone that has drained all the meat. The dog gets the bone and runs to this place and gnaws, tearing lips, chewing teeth, or injuring the throat, but the dog is not so hungry. Likewise, "lust like dry skeletons, less pleasure but more suffering, full of danger." Imagine being in a field not far away from a village, a piece of meat falling on an open field, a rooster carrying it, and other crows chasing after it. How? If the crow does not rush to immediately release this piece of meat, whether the other crows stop the chase? Can not, the others will chase, scramble to the end. The Buddha concludes: "Likewise, lust is like meat, joy is less but more suffering, full of danger." Desire as well as torch. The person holding the burning torch that goes against the wind, if not throw immediately will burn his hand, fire people. Desire as well as fire pit, if a person is not foolish, not crazy island, just want happiness, hate pain, then he has no reason to jump into the fire pit. Desire like a poisonous snake big, fierce. If a person is not stupid, not crazy, wants happiness, hates suffering, wants to live and does not want to die, it is not foolish to reach for the snake bites. Desire as well as dream. A dreamer, I find myself well, five pleasurable delight, but when awake, one also not see. Desire as well as borrowing. Borrowing more and more, the more tired (Kinh Trung A-junction). In short, lusts like dry bones, like pieces of meat, like torches, like fire pit, like poisonous snakes, like dreams, like borrowed objects ... hidden potential hazards, less misery, suffering More and more. Therefore, Buddhists, not to mention monks or laymen, living in the midst of their lives, must equip themselves with weapons, armor strong enough to prevent unwholesome deeds, to deal with and to heal. The dangers have penetrated, are penetrating and will penetrate into the body and mind. Those who have the renunciation of liberation, the separation of moral immorality, all of the worldly eternal material is not exhausted, ie 'immortal world.' The monk, They also live in a mundane life so as to be close to, to work with and to be companions of sentient beings, so they also live with the five elements, but with the protection of the precepts, The property is maintained, more life does not have to pay as a layman, so the ability to live pure and have great opportunities for enlightenment. On the contrary, Buddhists at home, living in society have to face the rice to eat clothes, must make bonuses of fame, to support his wife and children, generally live with the five dishes that hold the practice, Not in accordance with the mundane 'is very difficult. Difficult, not impossible. In many Buddhist virtues have promoted Buddhists and advised them to live with the concept of renunciation, living in harmony. And the Buddha also said that the monks have four classes: 1. Body that the mind is not ordained. 2. Mind, the monk, but the body is not ordained. 3. Body and mind are ordained. 4. Body and mind are not ordained. Physiologists who do not renounce their minds, those who are 'borrowers of the Tao', take advantage of the shirt to earn a livelihood, pursue fame. The Venguin is called the 'helpless pirate', ie a general robs needless knives! The mind of the monk, who is not ordained, is a layman, a lay Buddhist. The layman who lives in the midst of life, surrounded by five pleasures, but still precepts, tries to practice immeasurable behavior, determined to set up, build up the life of the renunciants, Conditions to be able to be ordained in a tomorrow. This heart is noble, worth cherishing, worthy of standing in the row of disciples of the Tathagata. It is the lay Buddhist who glorifies the Buddha's teaching with his Buddhist way of life. They brought the Buddha-dharma into life, to bring to life the practical teachings of the Buddha in daily life. In the history of Vietnamese Buddhism, the image of the typical layman living a life of immunity, living with the conduct of lotus, 'muddy but not muddy smell', can be said that Ly Thai Ton, Tran Thai In particular, Tran Thai Tong, a lay Buddhist monk, lived in a religious position, leading the whole country, one day still having six penitents. Is that image not worthy of our respect? Therefore, to learn this enlightened thing, the monk must feel, and must act in a way that is worthy of his position of centeredness. It means to have a pure life, more virtue than a layman, Especially immaculate life. In order to have a 'high virtue' life, the monk never forgets the rule of 'suicide,' ie, for three things to eat, to wear, to sleep never to be too full and Fullness In the Buddha's Diocese, books of the monks regularly touch their heads to remember themselves as monks, who have shaved their beards, their only property is the father and the bowl, so throughout Life must remember that is his law. Remember to not lose the original vows to nourish the seeds of Bodhi, to live a life like snow ice, to develop the compassionate mind. Buddhists to have life 'immortal', not dusty, always remember to think of three y and bowl, worship her father and the bowl as the Bodhisattva Precepts taught. This is a method, a way of thinking that helps Buddhists plant seeds for the world and the future. The father and the bowl are the unbroken possessions of the monk. That also means that in everyday life, Buddhists always remember the renouncers, the image of enlightenment and liberation, the symbol of social morality. The image of a monks always associated with the renunciation, the renunciation, the abandonment of the family, the absence of the family, the possession of the property ... It is a life of separation. The garment of the monk is used in a nourishing cloth, the purpose is to destroy the beauty of the form. The bowl expresses the nature of liberation of bondage and the corollary of food. Therefore, remember to think of the three yogs and bowls, that is, think of the life of the detective of the monk, This means that Buddhists turn to life away from the constraints of seeking pleasure in food and clothing. That is the way that Buddhists aim to build immortal life. Eating and wearing are the two objects of sex. Everybody wants to eat delicious, beautiful clothes. But Buddhists understand the nature of life, understand the pseudo-false nature of the sensations, especially the sensations that come from the eating, the wear; And moreover, dress, sleep ... is the cause of suffering and sin, so Buddhists are determined not to let the five things dominate. Buddhists turn to the higher life, towards the feeling of liberation, the true joy of life derived from the life of clear guidance, high moral. In order for the aspiration to be ordained can become a reality, in the present life the Buddhist must observe precepts, Namely, the five precepts or the octaves of the precepts, which are fundamental to the life of an arhatist, are the principles for keeping virtuous and virtuous conduct. Without the precepts, Buddhists, or even monastics, can hardly be able to live in the purest of this negative life. From that life, Buddhists nourish the mind of Bodhi, strengthen compassion, love all species and towards building a peaceful and happy society. Compassion is necessarily the nature of precepts. That is, we hold the precepts for compassion, not for the ordained ones. For example, not killing, not killing any living thing is because of loving and respecting the life of every species, not because of the unrepentant precepts. That is the superiors of Mahayana, which introduced the Noble Eightfold Understanding. Therefore, here the Noble Eightfolds do not say anything about the precepts that Buddhists still have high moral. Brahma is high because compassion is essential. We still remember in the nirvana the essential verse containing the slogan: "Morning, noon, evening and evening; Keep each species; If you miss the foot, please pray supernatural. Obviously, when reading this verse, it is not because someone is obliged, because he was ordained, because he wanted to be a teacher ... but to read. Since waking up, tossing their feet to the ground, the monk thought about how to develop a compassionate heart, so read that verse, the purpose is to raise love, to love all people. Therefore, Buddhists live in the midst of the mundane life, in order to integrate into society, sometimes without the boldness to keep the world outside, but to nourish the mind from within. When the mind is compassionate, we do not need to precept about the precepts. 4, Conclusion: With the principle of remembering to think of the three yowls and bowls, Buddhists overwhelm lusts of desire for food, clothing, etc., for the purpose of overcoming greed, hatred And delusion can arise from the object of sexuality, ie, talent, identity, real, lent or color, taste, taste, touch, dhamma. And that means that Buddhists are not forced to give up the habit of dressing up, sleeping, etc. ... Buddhists live in the conditions and conditions they have, with their wives, children, Friends and society, but with a mind of no greed, no anger, and no delusion. Life is living with, not living alone. No individual can separate from the group that can live. It can be a family, a social organization, a forest, a stream ... All of these things are conditions for life to continue to develop. In it, there are things that have attracted us, attracted us to the path of fame, into the path of evil ... So we must be careful, precaution. Precaution and precaution by gender, concentration and wisdom is to build a life "near the mud that does not smell muddy smell," life immunity. The seventh realization aims to build a peaceful and happy society by virtue of grasping the cup of greed, cups and spirits and with love of true love for all species. It is the ideal construction of the Pure Land, the ideal of the Bodhisattva. In order to realize that ideal, Buddhists must contemplate that in the circumstances in which they live, five pleasures can cause suffering, Leading to crime and calamity. One of the greatest calamities that comes to sensual pleasures is intellectual obscuration and drowning in samsara. That can be seen where the good people forgot the body, forget the friendship friends, even brotherhood. In addition, Buddhists have to write a vow to pure life, morality, life uncontainable, uncaring in all circumstances, the environment. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. That can be seen where the good people forgot the body, forget the friendship friends, even brotherhood. In addition, Buddhists have to write a vow to pure life, morality, life uncontainable, uncaring in all circumstances, the environment. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. That can be seen where the good people forgot the body, forget the friendship friends, even brotherhood. In addition, Buddhists have to write a vow to pure life, morality, life uncontainable, uncaring in all circumstances, the environment. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred. Meaning, in any situation, Buddhists always take compassion to love all, that is the only way to quell greed and hatred.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.19/4/2017.
No comments:
Post a Comment