COMMENTARY OF THE.3.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. BRAHMAJĀLA SUTTA SPECIFICATIONS ABOUT THE FUTURE (APARANTAKAPPIKA) THEORIES ABOUT INCIDENTIAL IDEAS 76. A: "The self has form": grasping the form of the kasiṇa objectas the self, and grasping the perception (of the kasiṇa ) as the perception of the self, or by mere reasoning as in the case of the Ājivaka school etc...; They declare: "The self is unchanging after death, having perception and form." Ṭī: Question: Is the self here to be distinguished from form, because form, like perception, is grasped as the property of self (attaniya) ? When it is said that self has perception, perception itself is not self (but belongs to self); Therefore, it is stated above that "Holding... the perception (kasiṇa) is the perception of the self". If so, why is the form of kasiṇa grasped as self?" A: Self should not be thought of as rupa in the sense that form belongs to the self, but rather in the sense represented by variation. The rupa of this altered kasiṇa makes it resemble (ordinary) form, which is the differentiation it passes through when at one time it is extended and at another time it is not. This meaning cannot be denied, for the kasiṇa undergoing such differentiation is limited and infinite. Q: If so, is it wrong to include this theory in permanentism? Answer: Not wrong. For the immutability of the self following the cessation of the body has been implied. Hence the saying: "The self remains unchanged after death." "Or by mere inference as in the case of the Ājivaka school "; none of Ājivaka 's people propose that there is one self among the six classes of people, black class etc... "Immutable" ( aroga , literally "no disease")" it does not become ill, i.e. immortal. The word aroga is synonymous with the word nicca (permanent). In this word the theorist declares permanence. of the self, due to its immutability. A: (About the other point of view): grasping the signs of the immaterial jhāna attainments is self and the perception that arises (in these grounds) is the perception of the self, or by mere reasoning as in the case of the Nigaṇṭhas . , etc..., they declare: "The self is unchanging after death, having perception and formless". The third view arises by combining views and the fourth through inference. Ṭī: "Signs of formless attainments": only space left by relinquishing kasiṇa , mind in first formless attainments, and base of nothingness (these are the corresponding objects of the four attainments of formlessness. sharp). "As in the case of the Nigaṇṭhas ": the Nigaṇṭhas hold that the formless self resides in the body, spreading through the body like the bitter taste in the Nimba leaf. "By combining views": by taking the objects of formless and formless attainments as a separate self and the perceptions arising in these attainments as perceptions of the self. When this theoretician attained the jhānas of form and formless realization, grasping their marks as self with a form aspect and a formless aspect, he expressed his conviction as follows: "The self has just come into being. form and formless", like the Ajjhattavādin school . Or by grasping the combination of rupa and formless dhamma through mere reasoning, he grasps, "The self is both formless and formless." "The fourth view through inference": through reasoning like this: "The self has no form like the agglomeration of stone pillars, lakes, or limbs, etc..., because it is like subtle actions (of non-perception and non-perception). base of non-perception), it cannot perform a special function (of rupa) because of its microscopic nature; however it is not formless, since it does not transcend the nature of rupa. Or the meaning can be understood in reverse (with the first two positions) as in the four points of view of finite-unlimited theory. There is only this difference: In the first case, the third and fourth theories are indicated when arising through a difference in spatial and temporal orientation in hierarchical order, whereas here they arise through a difference in time and background ( kālavatthu-vasena). For the third theory arises through a difference in time, since the objects of the material and immaterial attainments cannot exist simultaneously. The fourth theory arises through a fundamental difference, as it advocates by inferring that the aggregate of rupa and formlessness is a separate self. Ṭī: The second point of view should be understood according to the method stated in the discussion of the theory of boundless-infinity. In the third theory that the self belongs to the perception of identity in relation to the person who has attained the attainments of the jhāna; that the self belongs to the different perception related to those who do not attain meditation; that the self belongs to the finite perception involves the user of a finite kasi of location; that the self belongs to the immeasurable perception involves the user of an infinite defecation kasi. Ṭī: Since each jhāna attainment has a different perception, the theory that the self has different perception is also accepted by the theorist with eight jhāna attainments. Therefore, perception in meditative attainment is present in itself as one. The commentaries attribute it to a person who has attained the theory of "I belong to the perception of identity. Or this theory may be related to someone who has a single meditative attainment. Although there are differences in perceptions consistent with differences in meditative attainments, the theory that the self belongs to differential perception is ascribed to those who have not attained jhāna only to perceive differences by gross differences in perception. thought through innumerable external objects. The statement of the third theory indicates that this theory identifies right perception with self, since kasiṇa is here a dhamma separate from perception. Kasiṇa is mentioned to refer to the object of perception (Perception is limited because of its object). The same method should apply to the case of kasiṇa .infinity (the fourth theory). When this is done, one makes a firm distinction between the two on the one hand and the first and second finite-infinite theories (among the speculators of the past and the finite theories). and the infinity of the present segment (B.1 and B.2) on the other hand[*]. Again these two theories can distinguish a pair (i.e. the first finite-infinite theories and the second) only as the difference between the periods of time to which their speculations are directed (past and future), and distinguishable from other theories (i.e. finite-infinite of current segment.) [*] The main difference is that current theories merge perception with self, and view kasiṇa only as an object of self, while other theories merge the sign kasiṇa with self. Or "Being of finite perception" can mean that the self has perception and is limited, as in the opinion of those who say "The self is the size of a finger, a grain of grain or just an atom", like Kapila , Kaṇāda , etc… "Belonging to the perception of immeasurable": can mean that the self has perception and is immeasurable, as held by those who claim that the self is pervasive. With the fourth point of view, after seeing with the divine eye a being reborn in the third world, or the first fourth jhāna [**], he holds that the self is "Ultimate Bliss". After seeing a being reborn in hell, he holds that self is "Suffering". After seeing a being reborn in the human realm, he holds that the self is "Both happiness and suffering". After seeing a being reborn among the Quang-Guo devas, he holds that the self is "Neither pleasure nor pain". In general, those who have the ability to recall past lives-speculate about the past, those who have clairvoyance-speculate about the future. [**] The first three meditations according to the sutras, the first four according to the micro-vehicle. The canon divides the jhānas into four levels, the transition from the first to the second is accomplished by the simultaneous subtraction of volition and volition. The Abhidhamma (applying a more precise system of psychological analysis) distinguishes the stage of development of concentration that mediates the first and second jhāna of the sutta system, in that the volition has ceased but the four remain. 72, 82 A: The immortal utopias and the immortal utopias should be understood in terms of the first two theories of immortal ideologies. Only those theorists have accepted the view that the self has perception, while these theorists hold that the self is non-perception and non-perception. There is no need to look for a reason for this fact, for theorists' misconceptions are like a madman's basket. Ṭī: In the theory of immortality, the first theory (that is, the self with form) arises through the experiences of beings who are reborn in the realm of non-perception. The second theory accepts as self, and proposes an immortal non-perception on the basis that no other perception exists belonging to this self as its possession[*]. The third theory arises when rupa dhammas together with perception, or all rupa and immaterial dharmas combined, are grasped as self. The fourth theory is proposed by deduction. In the second theory, which accepts "No-perception" to indicate that the form of kasiṇa has no reality of perception, the four theories should be understood according to the method stated in the discussion of the boundless-boundary theories. [*] Since from this point of view the self is identified with perception, although the self continues to perceive after death, it is called "non-perception" because it does not admit another perception dependent on itself. In the immortal non-perception theory, in the case of a being reborn in the realm of neither perception nor non-perception, the first theory recognizes the existence of a subtle perception incapable of functioning. decide upon death and rebirth, or in any other case [**]. The second theory (and the rest) is promoted by acknowledging the nature of perception and its subtlety, following the method stated in the immortal utopia theory. Indicating the inability to reason about the theorists' views, even with sufficient evidence, the commentator says: "There is no need to look for a reason for this fact." Since these theories of celibacy, non-perception, non-perception and non-perception of immortality, all state that the self is immutable after death, [**] Because perception continues to exist in that plane, it is called "non-perception", but because perception is too subtle to perform its decisive function, it is called "non-perception" . THEORETICAL SECTION (UCCHEDAVĀDA) 84. THEY DECLARE THE TERMINATION, TERMINATION, AND ANNOUNCEMENT OF A BEING A: There are two types of people who hold the view of cessation, those who have (the divine eye) and those who do not. One who holds the view of cessation, when, with the divine eye, he perceives the cessation of an arahant without seeing any subsequent rebirth, or when he perceives the cessation (of others) without did not see their rebirth (because the divine eye was still weak). A person who has no (divine eye) grasps at the view of cessation because he does not know any other world, or because he indulges in sensual pleasures, or because of inferences, for example: "Being beings are like leaves that have fallen from their branches. and does not grow back." Ṭī: Since the cessation of that which is not is not possible, the words "Cessation of a being" are given, indicating cessation based on becoming. The word "being" is used to refer to the following: Actual dharmas arise as causes and effects included in a continuum. Misappliing the differential method, these theorists wrongly hold the division between cause and effect as real, hastily concluding that it is absolute, as if (causal continuum belongs to the continuum). the continuum is completely different.. Therefore, the reason for clinging to agnosticism is the wrong application of the differential method. The second reason is the incorrect application of the method of identification. existing in their true natures, dharmas arise as causes and effects in a monotonous continuum, held as a totally undifferentiated whole. To refer to this fact (i.e. a being whose existence serves as the object of the annihilationist theory), the word "being" is used in the texts. For the misperception of a being arises when the aggregates come together as a continuum without being separated (in the combined components). Since he holds that "The self exists as long as it is not destroyed", the misunderstanding of annihilationism is based on the misconception of a being's existence. The person who has no (divine eye) clings to the base of view of cessation because he does not understand that there is a world other than this, because of his nihilistic skepticism, or because of his stupidity. Or he holds that "The category of the world extends only to the end of the senses" due to his craving for sensual pleasures. Or he has the prejudice that, "Just as a leaf that has fallen from its branch cannot be restored to its original state, so all sentient beings die without being born again (they are not reborn, they are complete with death and have no experience of being born again). any more new existence.) For sentient beings are like bubbles (because they never come together again)". A: The seven views of annihilation arise from craving and wrong views, in one way, or another, or in a mixed way. Sā: "In this way": in the way reported by the parable of the person who has not seen the rebirth of an Arahant, etc. "Somehow": in some other way, when the views of annihilation arise through various ways of reasoning. "Or in a mixed way": in the case of a person with (divine eye) these views also arise through inference when he sees no next being reborn at death. 85: A: "Born from mother and father": means "Spirit and Blood". Thus, the first theory asserts that humanity (manussattabhāva), under the heading of the body with form, is the self. eighty six. A: The second theory, which rejects this theory, asserts the divinity (dibbattabhāva) as self. "Heaven" means to arise in the world of the gods. "Belonging to the sensual world" means including the six heavenly sensual realms. "Not lacking in any sense": the faculties of this divinity are complete. Point out this point for comparison with the senses that exist in the Brahma world (where the body-base, body-base, and truth-base do not function as sense-sphere bases. They exist only as rupa-dhammas). 87-91. In the third theory, "Mind-made", that is, created through mind meditation. The meaning of the fourth theory etc… is explained in the purity of the path. ( Visum . X), Ṭī: Unlike the endless sophistry theories that are designated only as one who has not (gained jhāna), and unlike the theories of immortal thought, which are exclusively designated as one who has (gained jhāna), the theory of the present (about annihilation) is accepted by both those who have and those who do not, such as permanentism, one-sidedism, etc. Because it is said that: "There are two classes of people who hold the view of annihilation of view. ". If so, why is the doctrine used here different from the method employed in the interpretation of permanence etc... ? A: Because of the elegant presentation of the teachings. The Buddhas teach the Dharma in different ways that are adapted to the minds and intentions of the beings they train. So here, as elsewhere, the Blessed One taught by distinguishing between those who possess concentration and those who speculate as follows: "Monks, here is a recluse or brahmin-- With such ardor... with such concentration, he directs his mind to the wisdom of the arising and passing of sentient beings. of ordinary beings, but does not see any subsequent rebirth. He declares..." etc.. So to adapt the mind-direction of beings trained through the elegance of the teaching, Or the Blessed One taught the theory of annihilation in a different way from the previous ones to show this difference: in the case of annihilationism, that theory (attached to by the jhāna seeker does not include a interpretations are different from those held by speculators (as one-sided conventionalism does.. etc.). But rather, since their classifications are the same, their modes of interpretation are also the same. For the theory interpreted by the speculator is similar to that of the possessor of the jhānas. Or the Blessed One did not teach these views as future arisings, or as probable theorems. But in whatever way the theorists state their views, saying: "Only this is true, any other view is wrong", thereby limiting them to omniscience. tri and present them as they are. Through this fact the profound, transcendent Buddha's graces are extolled, and by that praise the Tathagatas are properly extolled. Since the agnostics who frequently imagine the higher realms establish their theories by refuting the theories of those who imagine the lower realms, the teaching goes like this (in accordance with the way that those who imagine the lower realms). the theory is established). Therefore, The application of teaching methods other than those previously used need not be commented on. Furthermore, it should not be thought that the position of annihilation can be further exploited by means of sub-sections in the sense-sphere and the rupa-sphere (opposition 1-3), as is done in the case of the formless world (viewpoint 1-3). 4-7). Alternatively it can be stated without eliciting the formless element, by a concise method as in the case of the sensual and the rupa spheres. If so, there is no room for comment that the theory of annihilation contains more or less segments than the seven parts preached by the Blessed One. It should not be thought that the position of annihilation can be further exploited by means of sub-sections in the sense-sphere and the rupa-sphere (views 1-3), as is done in the case of the formless world (views 4-7). ). Alternatively it can be stated without eliciting the formless element, by a concise method as in the case of the sensual and the rupa spheres. If so, there is no room for comment that the theory of annihilation contains more or less segments than the seven parts preached by the Blessed One. It should not be thought that the position of annihilation can be further exploited by means of sub-sections in the sense-sphere and the rupa-sphere (views 1-3), as is done in the case of the formless world (views 4-7). ). Alternatively it can be stated without eliciting the formless element, by a concise method as in the case of the sensual and the rupa spheres. If so, there is no room for comment that the theory of annihilation contains more or less segments than the seven parts preached by the Blessed One. Question: Of the first three theories it is correct to say "With the cessation of the body", as these refer to an individual included in the realm of the five aggregates. But why is this expression used in the last four views, when they refer to an individual in the plane of the four aggregates? Do formless beings not have a body? Answer: That's right. But the theorist himself uses the expression, attributing the word "body", which is often used in connection with form ( rūpa ), with the formless individual. The Blessed One pointed out their views in the same way as the theorists claim them. Or the descriptive word "Body" can be considered to apply to formless-that is, to combinations of dhammas such as contact, etc.-because it has the appearance of a formless body. Q: The characterization of the second and the following theories as speculations about the future is correct, since these theories-state the individual zero-residual annihilation of the desire-world gods, etc...- take the future as their category. But isn't that characteristic out of place in the case of the first theory; because it declares the cessation of humanity directly experienced by the theorist, taking the present as its category? The second and the following theories, because they teach the cessation of a self, arising in a plane higher than the self mentioned in each of the preceding theories, are correctly classified as speculations. predict the future. Hence they say: "But it is not at that point that the self is completely annihilated". When they say: " A: Not exactly wrong. For although the self is spoken of by the first theory included in this life, is the future as the category of this theory. (Since the intention of the first theory is cessation after death, so in the future, belonging to a self is included in this life.) Thus there is no contrast in characterizing the first theory as a presumption of the future. THEORY OF CURRENT Nirvana (DIṬṬHADHAMMANIBBĀNAVĀDA) ninety three. A: "Present" ( diṭṭhadhamma , literally visible dharma): a dharma that can be experienced directly. This is an identity for the individual attained in this and that world. "Present Nirvana" means the alleviation of suffering in this very individual. Sā: Here, "Nirvana" simply means the cessation of suffering. It has nothing to do with ultimate fruition (or Arahantship) and is not unconditioned, completely beyond the reach of these theorists. 94. WHEN THIS LANGUAGE IS BENEFITED AND PROVIDED WITH FIVE TYPES OF LEATHER, SATISFACTION IN THEM. A: "Delighted": he relaxes his senses that pursue all kinds of sensual pleasures according to his desires and indulges in it in this way or that. Or he rejoices, is satisfied with them. These kinds of sensual pleasures are of two kinds: human bliss and heavenly bliss. The first type is like the pleasures enjoyed by King Mandhātu , and the heavenly bliss like those enjoyed by the king of the Other Realm. Theorists claim that the current experience of Nirvana is only for those possessing such kinds of sensual pleasures. Sā: In this sense you said they declare Nirvana at present only for those who enjoy all kinds of sensual pleasures. For the sensual pleasures of king Mandhātu and king of the gods Vasavattī exemplify the pinnacle of sensual pleasures. : (The inference on the first theory is as follows): "Just as the longing for good food, etc., increases in a person overcome by hunger and thirst, so also the longing for objects of special grasping increases. in a person who indulges in sensual pleasures, but just as a person who has had a full meal of delicious food has no appetite, so also a person who has maximally satisfied with sensual pleasures has excellent taste without craving When there is no longer craving for objects, people will automatically let go of even provocative and inviting objects." Starting from such dispassionate attention, the first theorist claims that samsara's suffering is alleviated by the satisfying enjoyment of sensual pleasures. The second theory and the subsequent theory, see danger in the sensual pleasures and peace of the first jhāna, etc…. The investigation (method of teaching) given in the section on annihilationism may also be included here, with appropriate modifications. There is however the following distinction: These five theories (about the present Nirvana) are found in an individual (According to the first theory, if the self is enjoyed with various kinds of sensual pleasures, then it is In the second and subsequent theories, if this same self has the first jhāna, etc., in that case it reaches the present Nirvana. So in the scriptures, no there is separate mention of establishing "Another Self" as made in the section on annihilationism). Q: But why is the current Nirvana theory of self included in the view of permanence instead of annihilation, when it claims the complete extinction of the self? A: Because they teach the permanence of the pure self in its own form when this self has been freed from bondage by acquiring this particular attainment in happiness. Sā: In their opinion, this purified self through liberation from the bondage of karma and the present attainment of Nirvana, still exists in its own form. 100-101. A:Here all sixty-two views have been explained. Of which, seven points of view belong to annihilationism, the remaining fifty-five points of view belong to permanentism. Now gathering all the future speculators in the preface "It is on these forty-four positions" (paragraph 100), the Blessed One manifests His omniscience. Gathering all the speculators of the past, the future, the past and the future in the preface "It is on these forty-four positions" (paragraph 100), the Blessed One revealed his omniscient wisdom. Gathering all the speculators of the past, the future, the past and the future in the opening "It is on these sixty-two positions" (paragraph 101), he manifests again with this omniscient wisdom. . Therefore, At the beginning he asked: "Bhikkhus, what are those profound dharmas, etc.?", he only asked about omniscient wisdom. In answer to this question, the Blessed One relied on that same omniscient wisdom, tracing sixty-two speculative views, as if he were measuring the intentions of beings with a pair of scales, or moving the sand at the foot of Mount Sumeru. . Ṭī: Question: Why are past and future only indicated (separately) as objects of grasping and not as linking the two aspects? A: Because it can't be done? While speculative views are possible with respect to the past and the future, due to its distortion not such speculations are possible for the very midpoint between the two aspects other than themselves, ( because it's just the gap between the past and the future). On the other hand, if the interval is used as the present instance, insofar as its nature with respect to the past and the future depends on speculative views, it is actually included under speculations about the past and the future. future. On the contrary, because it has a past and a future, the middle point is called "Past and Future". The Blessed One pointed to that only when he said: "The recluses and brahmins are speculators about the past and the future: According to the commentary it can also be considered included under the general expression. ", all speculators about the past, the future (and past and future), or under a division of that description. Otherwise it would be pointless to combine speculators with a single idiom. Who are these speculators of the past and the future? (Those who cling to a combination of speculations about the past and future, like) those who are finite and boundless (about the past) and hold the present Nirvana theory (about the present Nirvana) future), etc… 102. ALL OF THEM DO IT ON THIS SIX TWENTY STANDARDS, OR ON ONE OF THESE SIXty TWO STANDARDS WITH NO ONE OUTSIDE THEM. Ṭī: According to this sentence, there are no theorists but these three groups-Those who speculate about past, future and past and future. Therefore, theorists are found in the Samatha-sutta and other suttas, such as the theories of non-resulting (akiriyavāda), non-cause (ahetukavāda) , nihilism (natthikavāda), etc., as well as Speculative views on God (issara), Birth Lord (pajāpati), God of Origin (purisa) , Fortune (yadiccha) , etc. are found in the external texts - all these theories are included and formed in these three groups. The doctrine of futurism, because it denies the reality of good and bad karma and holds that karmas are "Unborn, as solid as a mountain", is included in the doctrine of permanence. Likewise, Pakudha Kaccāyana 's theory proposes: "These seven groups (which are unborn and solid as a mountain peak)", etc. The theory of inhumanity, because it asserts "There is no cause or condition for the the defilements (and purity) of beings" ( proposed by Makkhali Gosāla ), is included in the theory of random arising. Nothingness, because it asserts "There is no other world", is incorporated in the doctrine of annihilation. So the same passage says: "With the cessation of the body, the fool and the wise are equally annihilated." (The Jains) and other theories are included. Although the theory of Nātaputta (Mahāvīra) is recorded in the suttas by way of the "Four Consequences", therefore, because of the ambiguity included in its Seven Universals method, it is included in the false theory. endless argument, as the theory of Sañjaya. Theories that promote "The self and the body are one" and "The self and the body are different" are included in the theories that the self is immutable after death and has form and no form. Theories that: "The Tathagata exists after death" and "There are sentient beings are reborn" are included in the doctrine of permanence; the theories "The Tathagata does not exist after death" and "There are no sentient beings to be born", are included in the doctrine of annihilation; the theories "The Tathagata both exists and does not exist after death" and "There is and there is no sentient being", which is included in the one-sided permanence theory; the theories "the Tathagata neither exists nor does not exist after death" and "So is Kaṇāda . Theories of Reality, Fate, and Chance are included in the theory of stochastic generation. Accordingly, the speculative views found in the suttas and those contained in the suttas are included in these sixty-two wrong views. "It is as if he were measuring the mind of beings with two scales": "Mind directed" here is the mind directed towards wrong views (diṭṭhiajjhāsaya). For the volition of sentient beings inclined to defilements is of two kinds: with respect to the view of permanence and the view of cessation, although these two types of volition are divided into many categories insofar as they arise within the category of profound knowledge of the infinite. sentient beings in countless worlds, the Blessed One has limited these two types of aspiration to his omniscient wisdom and summarizes them in sixty-two views beginning with the four types of permanence, as if he had placed them on weighing table. "As if moving the sand at the foot of Mount Sumeru": by this he pointed out that any kind of wisdom other than omniscient wisdom cannot give rise to this profound teaching. (MEANSIA LINK) A: This teaching presents by way of association of meanings theorized by the natural structure of the teaching. Because the sutras have three kinds of linked meanings: 1) linked meaning based on the question; 2) the associated meaning is theorized by the mind-directed; 3) the associated meaning is theorized by the natural structure of the teaching. (1) Here "the meaning of association is based on a question" ( pucchānusandhi ) is found in the sutras the Blessed One answers to those who ask him, as the following illustration: "When this is said, a monk The monk inquired: "Venerable sir, what is the near shore? What is the far shore? What is the sink in the middle? What is being thrown ashore? What is being grabbed by humans, inhumans and whirlpools? What is internal decay? (Sam) . (2) "The connected meaning is taught by the mind (ajjhāsayianusandhi)" can be understood from the sutras preached by the Blessed One after he understood the mind-direction of living beings as illustrated in the following passage: "At that time this line of thought arose in the mind of a bhikkhu: "Venerable sir, form is form. is not-self, feeling is not-self, perception is no-self, action is non-self, consciousness is not-self. Then the Blessed One knew with his own mind the thought of this bhikkhu, he said: "Bhikkhus, it cannot be the case that a fool here, ignorant, is engulfed in ignorance and Suppressed by craving, it is possible to imagine in his mind that he can transcend the teacher's teaching, thus: "Sir, form is not-self", etc... Monks, you think. why, is form permanent or impermanent?" etc…. (M. 109). Ṭī: "Venerable sir, form is not-self..." This bhikkhu expressed his disapproval of the emptiness of self as the Blessed One taught: "Kammas created do not have a self": actions that are not done by any self, or the karmas done by the aggregates which are not-self. He asked: "If there is no self and the aggregates are transient: "Who experiences the results of karma?" He "does not understand" because he does not understand the holy dharma due to lack of study, etc.; he " Immersed in ignorance" because he has not yet abandoned ignorance due to lack of training in the holy dharma and he is oppressed by craving", under the influence of craving, thinking: "If there is no one called" Self", who experiences the results of my karma? But if there is a "self",attavādupādāna : clinging to the theory of self). "He is able to surpass the teaching of the Master": although formations are transient, kamma and effect in the aggregate of dhammas (constituting an individual) are linked together by the fact that arises in a continuum that kamma creates first. But misapplying the unifying method to this association, he concludes that there must be an agent with a self and a bearer (to establish the link between karma and fruition). He thus imagines that he can transcend the teacher's teaching on the emptiness of self and of any self-possessed possessions. A: (3) "The connected meaning is theorized by the natural structure of the teaching" (yathānusandhi) can be understood through the suttas where the teaching progresses from the introductory topic to the climax by means of the appropriates or by way of the opposite to the top theme. For example, in the Ākankheyya Sutta (M.6) the teaching is presented starting with the way of precepts, and culminating in the six junctions. In the Vattha Sutta (M. 7), the teaching is established beginning by way of the afflictions and culminating in the four brahmic abiding. In the Kosambiya Sutta(M. 48), the teaching is founded by separation and culminates in the principles of intimate harmony. In the Parable of the Saw (M. 21), the teaching is established by impatience and culminates in the parable. In this Brahmanical Sutta, the established teaching begins by way of wrong views and culminates in the exposition of emptiness. Hence it is said: "This teaching presents itself by means of the associative meaning which is theorized by the natural structure of the teaching." Ṭī: The first example (Ākankheyya Sutta) indicates the union by way of the appropriates, the other examples indicate the union by way of the opposites. In the Pham Vong Sutra, the teaching is established by means of speculative views, claims a permanent self, etc. and concludes with the exposition of the emptiness of any permanent self, etc. THE TRANSITION OF CONDITIONS AND liberated 105. A: Now to mark the precepts, the following teaching is verified. Sā: "To mark the boundaries": that is, to draw out the absolute contrast between the Tathagata's view and the wrong grasping through craving and the wrong views of the theorists; between right view and wrong view such as eternalism, etc. In the following teaching he marked the boundaries like this: "Those views are only their attachments born of love and wrong views; they It is not at all like the Tathagata's view of things as they really are, and that "Feeling of these wrong views" is merely a reversal due to craving and wrong views; it is not as static as the feeling in one's view. reserve. THAT IS ONLY FEELINGS OF PEOPLE WHO DON'T KNOW AND DON'T SEE; THAT IS JUST THE FLEXIBILITY AND COMPREHENSION OF PERSONS WHO DROWN IN LOVE. A: "Delight in wrong views ( diṭṭhi-assāda ), delight in wrong views ( diṭṭhivedayita ), so that recluses and brahmins on the four sides joyfully declare self and the world to be permanent—that's just the feeling of those who don't know and don't see the reality of things as they really are; that's just the feeling of those who are completely absorbed in craving", and "It's just fluctuating and perversion", that is to say, it is only the perversion, agitation and faltering caused by the fluctuations of craving and wrong views. Like a pole stuck in a haystack, it is not motionless like the view of the mundane. The same method applies to all views. Sā: "Delight in wrong views": pleasure that serves as a condition for wrong view. "Lost of wrong views" and "Feeling of wrong views" are synonymous. : Although the commentaries say "One does not know and do not see as they really are," theorists do not form a wrong attachment simply because they do not know the true nature of conditioned things. This general explanation implies a distinction. When this distinction is realized, the following explanation is made: "He who does not know and does not see": one who does not know and does not see as it really is: "Through this point-that the self and the world are permanent-- Such misperception and such wrong attachment lead to such a birth, such a state in the next life." Likewise, (the phrase "one who does not know and does not see" can be applied with the meaning)" One who does not know and does not see as the actual arising (and cessation, etc.) of that feeling, therefore, In their craving for feeling, they cling to such a speculative view. In this way he points out that while the Tathagatas, through unimpeded knowledge in the eye of boundless wisdom, know and see this matter as it really is, theorists only wrongly grasp through craving and wrong views. This teaching is therefore set forth to mark the boundaries between the Buddha and the theorists. "Feeling": follow the statement of wrong view "The self and the world are eternal" and experience (with) that view. This feeling, the bait of rotation, is volatile, for it arises as one's exhilaration pierced by the thorns of craving and wrong views; it does not exist with a harmonious state like the bliss of the noble path and the fruition. Or, as another interpretation (for the present part): After analyzing the sixty-two speculative views according to particular causes, the present teaching is now confirmed to refer to the universal; because feeling, ignorance and craving are common causes for all wrong views. The statement that the self and the world are permanent, is made by those who do not know and do not see as reality the three kinds of feeling-pleasure, suffering and equanimity-such as suffering, thorns and impermanence. They do not know and do not see all feeling without exclusion in terms of arising, cessation, sweetness, danger, and detachment. Because it arises through craving for pleasure, etc.. in those who, through attachment to craving, are "Drunk in craving", BECAUSE OF CHARACTER 118. IT IS CHARACTERISTICS A: This teaching is confirmed to indicate the succession of conditions. By this verse the Master indicates that the sweet, pleasant, or sensation of wrong views by which these recluses and brahmins joyfully declare the self and the world to be permanent, is the subversion of craving. and wrong views, a conditioned feeling. Ṭī: "Continuity of conditions": this teaching is verified to show the succession of conditions like this: "These speculative views arise from fluctuations in craving. Craving is dependent on life and life due to contact." (If so, what is the purpose of indicating the succession of conditions? The purpose is to convey the difference in meaning, like this: ) Just like the expression of wrong view and conditioned things. , which arise only through the respective conditions and do not arise without them, so are the dharmas claimed by the theorist, i.e. form, feeling, etc. (arise only through conditions and do not arise without have them). There is no permanent self or world to be found here (Meaning "The reversal of craving and wrong views", i.e., feeling functions as a condition for craving, which in turn functions as a cause. for wrong view-life that is due to predestined. THEY CAN EXPERIENCE THAT EXPERIENCE WITHOUT EFFECTS – THIS CASE CANNOT HAPPEN A: This statement indicates the strength of condition (i.e. contact) over feelings of wrong views. Just as a pillar is a strong condition to support a ramshackle house, otherwise it will collapse, so contact is also a strong condition for feeling and without contact there is no "Feeling of wrong views". "Power of Condition": sometimes feeling arises without eye base etc... and without some co-arising, but it can never arise without contact; so contact is a strong cause for life. For if a sense-object is within the range of perception, but the citta arises not in contact with the object, it will not become a condition for the citta. So contact is a special condition for all co-existing dharmas. Therefore, when the Blessed One analyzed a citta arising (in the dhamma), he mentioned contact first. But it is the special foundation for longevity. 144. ALL OF THESE SHAMON AND BRAMONY EXPERIENCE THESE EFFECTS ONLY BY CONTINUOUS TOUCH THROUGH THE SIX CONTACTS. A: In the present passage, the Blessed One summarizes "Feelings of wrong views". Why? To present them again with contact. How? Due to the statement: 'All these recluses and brahmins experience these sensations only by frequent contacts through the six sense bases. The six sense bases are: the eye is a base of contact; ear, nose, tongue, body and mind are the sense bases of contact. The word "origin" (āyatana) appears in the texts with four meanings: 1) place of origin (sañjāti) ; 2) gathering place (samosaraṇa) ; 3) cause (kārana); and 4) an designation of place (paṇṇattimatta). (1) In the sentence: " Kamboja is the place of origin of the horse, the south is the place of origin of the cow", it indicates the place of origin. (2) "Birds frequent that happy gathering place", here referring to the gathering place. (3) "When there is a cause (to attain jhāna)", here it refers to the cause. (4) "They live in thatched huts in a forest", here it refers to a place designation. In the present case, the first three meanings apply. For the five sense organs (mind, feeling, perception, volition and contact) arise and converge in the sense faculties, and the latter are its causes; hence they are called "Land". Here, the bases of contact, etc., are mentioned to indicate the succession of conditions, making contact the starting point and arranging the teaching under the heading of contact according to the method of the following passage: "Based on the eyes and Forms, eye-consciousness arise. The meeting of the three is contact", etc. Ṭī: "Presentation of feeling with contact" means to indicate the role of contact as a condition thus: "The experience of the six objects through the six internal sense bases arises fixedly under the condition of the six types of contact". "The meeting of the three": contact is understood as the meeting of the three elements-object, sense, and consciousness. Thus it has union as its manifestation. "According to the method of the following passage": although other co-born phenomena (such as perception) are also found, in the scriptures the teaching is quoted as established under the heading contact to indicate that contact is the main cause for life. Likewise, here in the Brahma Vong Sutra, when it is stated that: "Due to frequent contact through the six sense bases", contact serves as the starting point of the association beginning "With contact as condition, feeling", etc. , to indicate the succession of conditions under the teaching of dependent origination upon future expansion. A: Although the statement "Due to frequent contact through the six sense bases" gives the impression that it is the six sense bases that perform the function of contact, this is a misjudgment. For not the origin of object contact; rather than the main contact objects. The contact is just as combined in the contact. Therefore, the meaning of the present passage should be understood thus: "All these recluses and brahmins experience sensations of wrong views by touching objects such as rupa, etc. through contact arising through the six sense bases". Ṭī: "It is contact with objects": contact, even though it is a formless dhamma, arises as though it were tactile, i.e., it arises by way of contact without clinging to the object in any respect which edge. Hence it is said: "Touching has touch as its characteristic, the manifestation of contact as its function. The sense bases themselves do not perform the function of contact, but they are indicated. as having this function due to the idiomatic expression, as when it is mentioned: "The beds make sound." They are "Combined in contact", included in contact, metaphorically established in The role of touch Because a metaphor is just an expression and is not a basis for inferring meaning. WITH CHARACTERISTICS, LOVE TOGETHER A: "Feeling" here is feeling arising through the six sense bases. It is a condition for craving - which is divided into form craving, etc... - under the title ( koṭi ) [*] body y condition. Therefore it is said: "With feeling as a condition, craving arises". Craving is, in turn, a condition for the four types of attachment under the title body, medical condition, and co-arising condition. Thu is a condition for being in the same way. Being is a condition for being born under the title body medical condition. "Birth" here is the five aggregates with their changes. Birth is a condition for aging and death, and for sorrow, etc., under the title body y condition. Here is a brief explanation. A detailed explanation can be found in the treatise on dependent origination of the Visuddhimagga. But what is stated here is enough. [*] The word "koṭi", here translated as "title", is used expertly in Pāli exegetical literature to indicate that the term is the main part of a group of elements. Ṭī: In general feeling has six types by means of six types of contact which function as its respective conditions: ie, feeling born of eye contact, up to mind contact born. In detail, it is divided into one hundred and eight categories according to one hundred and eight methods. Sā: One hundred and eight kinds are thus derived: feeling becomes six parts according to contact. These sections divide each into three categories according to the object of observation (good, bad, or neither good nor bad) and these eighteen categories divide into two based on the scene (an internal or external object). Finally each of these thirty-six categories divides into three chronologically-past, present, and future. Those who dwell in Mahā vihāra ( Anurādhapura ) say that as consciousness, nama-rupa, the six bases, contact and feeling are included in a continuum, as condition or conditionally arisen, should be perceived only as fruit (in context) of dependent origination). However others say that whenever contact and feeling function as a condition, in one way or another they cannot be included, so all contact and feeling should be perceived (included). included in the form of "contact" and "feeling" in the theory of dependent origination). Ṭī: In general, craving has six types: craving for form, etc., up to dharma craving. In detail, it has one hundred and eight categories. "Under the title body y condition (associating life with craving)".. Question: Why is the body y condition alone mentioned here? Are happy feelings and unhinged feelings conditions for craving in four ways: by way of the context condition, the condition of growth, the condition of body and the condition of life and the condition of permanent body? And isn't the painful feeling a condition in two ways: by way of the object condition and by the permanent body condition? Answer: This is true. But all the conditions are included in the body medical condition. Question: It is correct to include the body y condition in the body y condition, since both have the common nature of the body y condition. But how are conditions and conditions included in that? A: Because they are included in the body, medical condition, because they all have the common nature of the object. But they are not included in the permanent body and medical conditions. To describe the fact mentioned before, the commentary does not simply say that feeling is a body condition, but that it is a condition under the title body condition. "Love is a condition for the four types of clinging": ie, for the sense of desire, for the view, for the precepts for the prohibition, and for the argument for self (holding for the theory of self). Question: Is right craving similar to craving? (If so, how can a dharma be a condition unto itself?) Answer: This is true. But one can understand the distinction between them as follows: In the present context, craving is known as right craving and strong craving is craving. Or, craving is longing for an object that has not been possessed, like a thief reaching out in the dark; To defend is to seize what one has found, like a thief clutching a treasure in his hand. Love is the opposite of low desire, and attachment is the opposite of tri. Craving is the root of suffering including in seeking what one needs, clinging is the root of suffering including in preserving one's possessions. Sā: These are the distinctions made by the Dhammapāla shaman only by recourse to the explanations of the gurus. But the orthodox explanation, as given in the Visuddhimagga , that previous craving (= craving) is a condition for later craving (= craving), since existence is stabilized by the influence of previous craving, acts as its kinship. : Ai is a condition for attachment not co-born under the title of body medical condition; because capital is born under the title of co-birth [*]. Here, craving is a condition for non-interrupted grasping, such as the non-interruption condition, the non-intermittent condition, the non-interrupted body and medical conditions, the non-existential condition, the separation condition and the practice condition; for non-intermittent opponents is a body medical condition, or as a scene condition. When it becomes the object of clinging, as a condition of origin, of a body as a condition, or as a condition. When it is stated "Under the title of the body medical condition", all of which is included in the body medical condition. Because a person who, through craving, finds the sweetness of the form base, etc., wants to satisfy his or her desire for sensual pleasure, craving is the body medical condition for sensual desire. Because one who is perturbed around the rupa bases etc... holds the wrong view that "There is no (fruit of) giving", etc... , while someone who wants to be liberated from samsara embraces the pure non-path as the path, or holds to a body view, misperception as self and self-possession in the five aggregates, craving is also the body and condition for the other three types of clinging and finally, craving is a condition for co-birth by way of co-birth, reciprocity, y-y, mutual-association, existence, non-separation, and preconditions. All this matter is covered when it is said "Under the same title". inseparably predestined and predestined. All this matter is covered when it is said "Under the same title". inseparably predestined and predestined. All this matter is covered when it is said "Under the same title". [*] Since craving is co-possessed with craving, craving can never condition grasping at the same time as a co-born condition, but only over a period of time, as a body condition. But since the other three types of clinging lead to the possession of wrong view, which can coexist with craving, craving can be a body condition or a co-arising condition for these three. "Craping is a condition for becoming by analogy": ie, under the title body, y condition, and co-arising. "Being" is karmic existence and existence. Here, "Karma" is all the kamma that leads to becoming, i.e. volition (cetanā).and its synergistic properties. "Being being" belongs to nine beings [*]. The four grasping is a condition for samsara as an eternal body, for it is the co-born cause and effect of kamma, which in turn is the cause of samsara. But at a time when kamma is taken as object, sensual desire co-born with kamma becomes a condition for rebirth [**]. Co-birth is a condition for karmic companions to be co-born in many ways: such as co-birth condition, reciprocal condition, y-indicating condition, reciprocal relationship, existence condition and non-dependence condition, also as cause and path condition. As for the non-consensus (and unbroken) karmic friends, clinging is the non-interruption-condition, the non-interruption-condition, the body-and-body condition, the non-attainment, the non-separation, and the practice of conditioned with the non-interruption condition, it is permanent. friendly body. At times of wisdom, etc... it is a condition. After the combination of inexhaustible charm, etc. in the body y condition and the co-birth condition, etc.. in the co-birth condition, it is stated "Under the title of the body y condition and the co-birth condition". [*] Nine dharmas: According to the following three methods of division: 1. Desire, matter and non-form. 2. The Five Aggregates, the One Aggregate and the Four Aggregates. 3. There is no idea, no idea, no idea, no idea, no idea. [**] This refers to the continuum between lives, where a previous kamma becomes the object of the last thought process before death, and then becomes the object of rebirth consciousness in the next life. "Being is a condition for birth": here, it is just karmic existence, not birth. That karmic existence is a condition for birth. Birth is birth, because birth in the aggregates is created first at the first rebirth moment. Hence it is said: "Birth" here refers to the five aggregates with their variations. . Those aggregates are existence and cannot be its own cause. Karma is a condition for birth (ie for birth) as a kamma and body condition. Therefore, the commentator says: "Being is a condition for birth under the title body and medical condition". Because aging and death arise only when there is birth, not when birth is absent and because of sorrow, etc. A: When dissecting rotation, the Blessed One sometimes argues it under the heading of ignorance, as when he said: "There is no beginning of ignorance that can be discerned, there is no ignorance before and after that. it arises. Monk, although saying that, one can clearly see that ignorance has a special condition (Angut.) He sometimes argued it under the heading of craving: "There is no starting point for existence. craving can be clearly seen, etc... so the craving for existence has a special condition" (AN) He sometimes argued it under the heading of the view of existence (Bhavadiṭṭhi): "There is no starting point of the view of being that can be discerned, etc... so the view of existence has a special condition. Here he expounds it under the heading of wrong views. After first explaining the views that arising through craving for feeling, he expounded dependent origination as having its root in feeling.In this way he pointed out: "These theorists, clinging to wrong views, samsara back and forth, through and through. the three realms, the four ways of arising, the five realms of birth, the seven bases of consciousness, and the nine abode of living beings. Like an ox tied to a yoke, like a dog chained to a post, or like a ship caught up in a storm, they spin in the wheel of suffering and cannot even lift their heads from the cycle. ." Sā: In this passage, the commentator shows the reason, together with quotes, why the Blessed One expounds dependent origination in the text only in part, showing how feelings become the cause of wrong views. In this way the commentator gives the following meaning: "The Blessed One analyzes the cycle, expounding it under one of three headings-ignorance, craving or view, he explains dependent origination by a separate section with roots. in feelings to indicate that they are a strong cause for wrong views". "No beginning of ignorance can be discerned": i.e., "Since no starting point exists, even the Tathagata's omniscient wisdom cannot know clearly a first boundary of nothingness. in which it may be said: "The first ignorance arises at a time of such a fully enlightened being, or of such a wheel-turning king. It did not exist before.” Admittedly, ignorance is said to have not had an initial boundary. ignorance has a special condition", that is, ignorance arises with the five hindrances as its condition.Because in the same scripture it is stated: "What is the food for ignorance? The solution is: the five hindrances." "Love of existence": craving functions as the fetter of existence. Its special condition is ignorance. As the scriptures say: "What is the food for craving? The solution is: ignorance". "Right view": common sense. Its special condition is feeling. Question: Are wrong views expounded? What then is this explanation of dependent origination used for? A: The clear explanation of dependent origination according to the hierarchy is the explanation of rotation. By this exposition, the Blessed One pointed out that as long as these theorists do not give up their wrong views, they remain caught up in the continuum of conditions and are forever drowned in the cycle of cyclic existence. TERMINATION OF THE CIRCULATION 145. WHEN A BILLION IS UNDERSTANDING AS THE REAL BEGINNING AND ENDORSEMENT OF THE SIX CONTACTS, SWEET, DANGER AND ASSESSMENT OF THEM, WHEN HE UNDERSTANDS WHAT IS AMAZING. A: Having expounded rotation in the form of theorists, the Blessed One now points to the cessation of rotation, describing it in the form of a bhikkhu... The "six sense bases": the same six sense bases as the bases according to which theorists, experiencing tactile sensations, swirl in cyclic existence. The arising, etc. of the six sense bases of contact should be understood according to the method taught in the meditation subject on feeling, thus: "Through the arising of ignorance, the eyes arise", etc. But while above there is pointed out that feeling arises and passes away through the arising and passing away of contact. It should be noted here that the eye and other physical bases arise and pass away through the arising and passing away of food. But mind-base arises and passes away through the arising and passing away of nama-rupa. Ṭī: "Real things" are real unions. Because the real union is a condition, like the food is the condition for this body, for nourishment (physical bases like the eyes). These bases are called mental states due to past karma and are maintained and developed by the current group. A: "He understands that which goes beyond all these views": the theorist knows only his point of view, but this bhikkhu understands the theorist's views and also understands what goes beyond these views. That view, ie morality, concentration, wisdom, and liberation leads to the culmination of arahantship. Who understands this? The sage who has no outflows, no return, one return, and the other, the bhikkhu who is well-versed in the scriptures, and the bhikkhu who has insight. But the culmination of the teaching is condensed in the path and fruition of Arahantship. Ṭī: Though stream-enterers, etc. understand these things as they really are, the teaching stops at its peak in arahantship to indicate the ultimate of arahant wisdom. Due to the above passage, the Blessed One pointed out the liberating character of the Dharma along with the Sangha's practice of the right path. When the commentaries asked: "Who understands?", he replied: "The saints are not smuggled, etc....". Bhikkhu Sangha is pointed. 146. ALL CALLED IN THIS NET WITH SIX TWENTY CASE. ANYWHERE THEY UP, THEY BECOME UP CLOSED IN THIS NET, STRUCKED AND COMPLETED IN THIS NET. A: Having expounded the cessation of cyclic existence, the Blessed One now presents the above sentence to indicate that no theorist has escaped the net of this teaching. "Whenever they surface, etc...". Meaning: :"Whenever they sink or rise, they sink and float caught in the net of this doctrine, within the net of this doctrine. There is no theorist who is not included in it. ." Ṭī: "Sink" by being reborn in a miserable state, "Rise" by being reborn in a leisurely state. The two terms can be explained by way of a limited and a higher plane, by getting stuck and going overboard, and by way of speculative views about the past and future. A: Using the simile of a fisherman means: The Blessed One is like a fisherman; teachings are like nets; ten thousand worlds are like small lakes; Theorists are like big creatures. Just as a fisherman, standing on the shore observing the net, sees all the large creatures caught in the net, so the Blessed One sees all the great creatures caught in the net, so the Blessed One sees all the theory is caught in the net of this teaching. 147. Bhikkhus, the body of such a hybrid exists, severed from the bonds of affection. As long as his body remains, the gods and men will see him. BUT WITH THE CANCER OF THE BODY AND THE TERMINATION OF THE LIFE OF THE BODY, THE HUMANS WILL NOT SEE HIM anymore. A: After showing that the views of the theorists are all included in these sixty-two views, all the theorists included in the net of this teaching, the Blessed One stated the above sentence to indicate that he himself is not caught anywhere. "Bonds of attachment": this is the name for a rope with which an animal is dragged after being tied around its neck. Here is the craving for existence that is implied by the word "Battachment", for such craving is similar to attachment. Friendship is tied around the necks of countless sentient beings, drawing and dragging them to this and that world. But for the Tathagata, "The bond of love" has been severed with the sword of the Arahant, the path of wisdom; Thus the body of the Tathagata exists cut off from the bonds of craving." "The end of the life-base": when the Tathagata has witnessed the state of no longer being reborn. "Heaven and man will no longer see him": The Tathagata will reach the absolute (indescribable) state. Sā: "He himself is not caught anywhere": through the skill of his teaching, the Tathagata shows that he himself is not imprisoned anywhere in the three worlds - the abode of theorists. rise and sink. "Absolute State": The state that He cannot describe in any formal words exists in the world. But on the matter of the past, the designation "Tathagata" continued until the destruction of the Dharma, and even further, to times when other Buddhas were born in the present world the word Tathagata was used in connection with the present world. Vipassi Buddha, etc… "Body" (kāya): the individual, i.e. the union of rupa and immaterial dhammas. A: Use the simile of the mango tree with the meaning: The body of the Tathagata is like a mango tree. Craving arising in the past, relying on that body is like a big stalk growing on a tree. Like a bunch of mangoes attached to the stem, consisting of five, twelve or eighteen fruits, that is, the five aggregates, the twelve bases, the eighteen precepts associated with craving. This body will arise in the future if craving continues to exist. But just as, when the stem is cut off, all those mangoes will fall at the same time as the stem, so all the other dharmas—the five aggregates, the twelve bases, the eighteen precepts—would have arisen in the future if the stem of craving for becoming is not cut off, all will follow closely and exist at the same time as craving for existence; when the stalks are severed, they are also severed. When the tree withered and died from contact with the poisonous Maṇḍuka thorn , no one saw the tree anymore, but people said: "In this place, such a tree exists", using the word "Tree" as an idiom. In the same way, when the body of the Tathagata faces the noble path, withers away and is destroyed through the drying up of the power of craving, with the cessation of the body and the cessation of the life of the gods and humans, the Tathagata will no longer be seen. When people say: "This is the teaching of such a master", (from the Tathagata) will be an idiom. Thus the Blessed One summed up the teaching by bringing it to a climax with Nirvana without residue. 148. A: When the Blessed One had finished preaching this sutra, Ànanda, listening to the entire sutra from beginning to end, thought: "The Blessed One is displaying the Buddha's power, without giving a title to the sutra just explained. Then let us ask Ask Him for a title." Therefore, Ananda said to the Blessed One: "World-Honored One, what is the doctrine of this doctrine of dharma?" ĀNANDA, YOU CAN REMEMBER THIS DREAM OF THIS DREAM IS A NETWORK OF INTERESTS, A NET of TRUTH, A NET of Nobility, A NET of OPINION. YOU MAY ALSO MEMBER IT AS A SURPRISE PERFORMANCE. A: This is what it means: because the benefit of this life and the next has been analyzed in this treatise on dhamma, it is titled the Net of Benefits (Atthajāla). Many lines of dharma have been expounded here, so the title is Net of Truth (Dhammajāla). The omniscient wisdom, called " Brahma " in the noble sense, has been analyzed here, so it is titled the Noble Net (Brahmajāla). Sixty-two wrong views have been analyzed here, so the title is Grid of Views (Diṭṭhijāla). After hearing this concept, one is able to defeat Mara—that is, the demon of heaven, the five aggregates of demons, the demon of death, the demon of afflictions[*]--thus the title of this treatise is the Supreme Revelation. Complete(Anuttarasaṅgāmavijaya). [*] (Translator's words) there are only four types of ghosts in the original. Ṭī: Another method of interpretation is as follows: Atthajāla is the "Network of Meaning" because it is perfect in meaning. Dhammajāla is the "Network of Truth" because it is perfect in terms of expression (meaning) and because it expounds innocent dhammas like morality, etc.... Brahmajāla is the "Noble Net" because it analyzes the paths, fruits and Nirvana. It is called "Brahma" in the noble sense. Diṭṭhijāla is the "Network of Views" because it clarifies right view by clarifying without counting through refutation of wrong views. It is the "Supreme Triumvirate" because it provides the means to defeat the theories of the heretics. 149. THE WORLD TELL THIS A: In preaching this whole sutta from the beginning to the end, "The Supreme Verse of Triumphant", the Blessed One revealed his profound omniscience and lacked the wisdom of any other character. can get in. He has dissipated the dense darkness of speculative views just as the sun has dispersed the darkness of night. WHILE THE WORLD HAS BEEN FINDING THIS CONFERENCE, TEN THOUSANDS OF WORDS MOVE. A: "Ten thousand worlds": a world-world (lokadhātu) consisting of ten thousand sasha worlds (cakkavāla). It should not be thought that the world moves only at the end of this sutra. For it is said: "While the Blessed One had just finished preaching this sutra (a present participle). It should therefore be understood that while these sixty-two speculative views are being taught and clarified, the world is changing. acting on sixty-two cases, that is, at the conclusion of each of the views in this thesis. Here are eight cores that move the earth: 1. The disorder of the greats. 2. The development of psychic powers. 3. Bodhisattva's birth. 4. Bodhisattvas become enlightened. 5. Turning the wheel of Dharma. 6. The Buddha decided to give up his life-base. 7. Bat Nirvana. In the case of the Pham Vong Sutra, when sixty-two speculative views are taught, liberated, and opened, the earth moves as a sign of welcome, approval, and applause. Therefore: Wise people should thoroughly understand the meaning of the Pham Vong Sutra. The Buddha preached it. Many times the earth turned. When the meaning was fully grasped, please practice with right mind.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.10/2/2022.