Chapter 8 Chapter 6 Turning the Wheel of Dharma for the First Time

Victory in the Eight Branches, victory in the Four Truths; Victory in the law of freedom from desire, victory in people with eyes. —— Dhamma Sutra Prelude Ancient India is famous all over the world for its famous philosophers and religious teachers.They have a variety of perspectives and perspectives on life and its purpose. The "Brahman Sutra" in the "Langbu" discusses the sixty-two schools of philosophical thought that were popular in the Buddha's time. Quite different from the religious beliefs of the time was the annihilation theory of the Shunshi School, called Che Pok, named after its founder.

According to the Shunshi school of ancient India(1) (called lokayata in Pali and Sanskrit), after death, a person leaves behind all the energies he has generated and ceases to exist.In their view, death is the end of all existence, and only the present is real. "Eat, drink, and be merry, and death will come to everyone." This seems to be their ideology.They advocated that "religion is the back of ignorance and mental illness."Indulgence, selfishness, flat affirmation of vulgar ideas, etc. were considered an honor.One does not need to control one's passions and instincts, because these are all natural products of man. "(2)

At the other extreme is the idea that liberation can only be attained through harsh practices.This is entirely a religious idea, believed by the ascetic monks of the prestigious religious groups at that time.When the Bodhisattva diligently pursued the Buddha way, the five monks who served him followed closely this belief. Because of these theories, the Buddha also practiced various ascetic practices to torture himself before he became enlightened.After six years of extraordinary struggle, he finally realized the futility of self-destruction.Later, he changed the painful method that could not achieve liberation, and practiced the middle way.In this way, his favorite disciples lost confidence in him and left him.They thought: the ascetic monk Gotama no longer practiced asceticism, became extravagant, and lived a comfortable life again.

Their sudden and unexpected departure was extremely unfavorable to him.Because they had taken care of his daily needs.However, the Bodhisatta was not discouraged, his will was strong, and he might be happy to be alone.He has a passion that never fades.After he regained his energy, he persevered and practiced diligently until he became enlightened and achieved the purpose of life. On the full moon day (during the seventh month of Asalha), two months after his attainment of enlightenment, the Buddha delivered the First Sutra to the five monks who had served him earlier. "Zhuan Dharma Wheel Sutra" is the first sutra spoken by the Buddha.This is often cited as the kingdom of truth, the kingdom of righteousness, the wheel of truth, etc.According to its commentary, Dhamma here refers to wisdom and knowledge, and cakka means to build or establish, so Dhammacakka is to establish and create wisdom. Dhanuna can also be translated as truth. Cakka translates as wheel, then Dhammacakkappavattana is turning the wheel of truth, or creating the wheel of truth.

In this immensely important text, the Buddha expounded his own experience and formulated the Middle Way, the essence of his new thought.At the beginning of this sutra, he exhorts the five monks who live in asceticism to stay away from materialistic enjoyment and physical torture, because these two extremes cannot lead to bliss and enlightenment.The former retards the development of the mind, while the latter weakens the intelligence of the individual.He criticized these two ideas because, through his own practice and demonstration, he realized their futility.At the same time, he announced the most practical, sensible, and beneficial method, which alone leads all beings to perfect purification and complete liberation.

The Buddha preached this sutra at the deer garden in Bonnaros. These five bhikkhus had followed the Buddha closely, had deep roots of wisdom, and listened to this sutra quietly.In this puja, only they are human beings. According to the classic records, countless heavenly beings, Brahma and other invisible beings also took advantage of this once-in-a-lifetime opportunity to listen to the Dharma.Buddhists believe that in addition to this world, there are many other worlds inhabited by subtle beings that are invisible to the naked eye of ordinary people.Therefore, countless celestial beings, Brahma, etc. may have participated in this great event.However, the Buddha taught the Dharma directly to the five monks, and this sutra is mainly addressed to them, which is very clear.

In the beginning, the Buddha reminded them to avoid the two extremes. In the Buddha's own words, "The hermit (Pabbajitena) should not rely on the two extremes (Anta)". (Pabbajita) on these two concepts. In the words of the Buddha himself, one extreme is long-term attachment to sensual materialistic enjoyment.This is extremely low, vulgar, vulgar, shameful and useless.This should not be misinterpreted as Buddha wishing his disciples not to enjoy the pleasures of life, but to escape into the forest.The Buddha's mind was far from being so narrow-minded. Whatever the sensualist may feel, to the disenchanted thinker any physical pleasure is fleeting, never perfect, and results in unpleasant reactions.Talk about worldly pleasures.The Buddha said that the acquisition of wealth and the possession of property are the two greatest sources of happiness for lay people.However, for the hermits with wisdom, they will not look forward to these fleeting happiness. ．They may turn these away.This may be unbelievable to ordinary people.The happiness of ordinary people is a kind of vigilance to the monks, because union and separation are their happiness.

At the other extreme is constant self-torture.Non-ordinary people can practice.The Buddha said that this is a kind of useless suffering, not noble.Unlike the first extreme, this one is not said to be base, vulgar, or vulgar.These three adjectives are not used here to describe, which should be noticed. .Traditionally speaking, honest hermits have abandoned the joy and attachment of color, sound, and sound, and used penance as a means. Their main purpose is to get rid of the sufferings of life.The Buddha once practiced this painful and useless practice. He pointed out that this practice is worthless.Because it only increases the pain, not reduces it.

The Buddha first clarified these issues and ruled out the wrong views of those who heard the Dharma.Only when their troubled minds were ready for new ideas did the Buddha relate to them his personal experience of these two extremes. Tathagata recognized the errors of these two extremes, so he followed the middle path.This Tao was newly discovered by him.The Buddha called this new system the Middle Way.In order to enlighten his disciples so that they could understand his teaching, the Buddha spoke of the beneficence of this path.Unlike the two distinct extremes, the middle path produces mental power and prajna wisdom that allow one to see things as they really are.When one sees clearly and one's intellect is sharp, one sees things as they really are.

In addition, unlike the first extreme that stimulates lust, this middle way guides all beings to suppress greed, produce tranquility, and moreover, attain the four holy fruits, understand the four sages, and finally reach nirvana. What is the Middle Way? The Buddha replied, "The Middle Way is the Noble Eightfold Path." The Buddha then listed the eight components in this sutra. Right view is the key to Buddhism.In order to clear up the doubts of the people and guide them to walk the right path, the Buddha put the right view first.Right view is knowing the self as it is, giving rise to the right view of non-attachment, detachment, compassion and harmlessness.This thought deals with selfishness, malice, and cruelty, respectively.Right thinking leads to right speech, right action, and right livelihood.Of these three virtues for a perfect life, the sixth is Right Effort, which involves the elimination of internal evil karma and the development of goodness.This self-purification is best accomplished by careful and subtle reflection.For this reason, the seventh righteous thought is still very important.Continuous diligence, coupled with clear thoughts, produces the eighth right concentration or undisturbed mind. The mind controlled in one place is like a bright mirror, and everything is clearly and completely reflected.

Using these two extremes and his newfound middle way as the introduction to the text, the Buddha elaborated on the Four Noble Truths. Truth (Sacca in Pali, satya in Sanskrit) means so, and the Buddha proclaimed the four promises at the heart of his teaching.It is closely related to all sentient beings.Therefore, Buddhism is all beings as the center and opposes god-centered religions.Inward rather than outward.Regardless of whether the Buddha was born or not, this truth will remain forever.Buddha revealed these truths to this world.They do not and cannot change from time to time, for they are eternal truths.The Buddha did not rely on anyone to know them, as he said in the sutra: "For these Dhammas, which I have never heard before, my knowledge, wisdom, awareness and light have arisen." Confirmed that the new teaching of the Buddha is unique.It has been said that Buddhism is a natural outgrowth of Hinduism, which is unjust, even though some basic theories are common to each other. The Noble Truths, Ariyasaccani in Pali, are called Noble (3) because they were discovered by the most sublime and great Noble Ones who are free from lust. The First Noble Truth speaks of suffering (Dukkha), translated as dukkha and sorrow for lack of a better Pali equivalent.As a feeling, dukkha means unbearable.As an abstract truth, Duddha means woe (du) and emptiness (kha) (4).The whole world is based on suffering, so it is abominable and has no substance, so it is empty and non-existent.Therefore, Dukkha is abominable non-existence. Ordinary people only see the surface of things, but sages see the essence of things as they really are. As far as the saint is concerned, all life is suffering.He discovered that there is no real happiness in this world where vain pleasures deceive people.Material happiness is just the satisfaction of some greed. All things are born, so there is old age, sickness, and finally death. No one can escape these four causes of suffering.The desire not to be satisfied is also tom.As a rule, a person is always unwilling to get along with the person he hates, and he is not willing to be separated from the person he likes.However, individual hopes do not always come true.Occasionally, something that a person does not desire or desire will suddenly befall him.Unexpected unpleasant events are such a pain that they are so unbearable that weak and ignorant people are forced to commit suicide, as if this act would solve the problem. True happiness is sought within, not measured by wealth, power, glory, and conquest.If the possession of these worldly things is obtained violently or unjustly, or if they are misused, or treated in an obsessive way, they will be a source of pain and sorrow for the possessor. Generally speaking, the enjoyment of color and sound is the greatest and only happiness for ordinary people.Needless to say, people derive pleasure from anticipating, longing, and reminiscing about these fickle material comforts.However, these are illusions and temporary.According to the Buddha's thought, detachment from or transcending material pleasures is the greater bliss. In short, the composition of the body itself is the source of suffering. Greed (Tanha literally means thirst) is of three kinds, the first being the grossest form of greed which is attachment to all visible physical bodies (Kamahnka), the second attachment to being (Bhavatanka), the third It is attachment to the immaterial world (vjbhavatanka).According to the commentaries on the classics, the last two types of greed are the theory of common knowledge of the body and the theory of judgment.The second kind of person is interpreted as the attachment to the Form Realm, and the third is the attachment to the Formless Realm.Attachment to the material or formless world is considered a form of bondage. This greed is a powerful spiritual force lurking in all sentient beings.It is the source of suffering for the vast majority of beings.Whether it is big greed or small greed, it will lead all living beings to be reborn in this Saha world, making people cling to all forms of existence. The gross form of greed is weakened at the second fruition and completely eradicated at the third fruition.The subtle forms of greed are eliminated at the attainment of Arhatship.A correct understanding of the First Word will lead to the eradication of greed.The Second Noble Truth refers to the spiritual attitude of ordinary people towards the external environment. The Third Noble Truth concerns the final day of Nibbana, the end of suffering, for the Buddhist believer.Nirvana is expected to be attained in this life by cutting off all forms of greed.Giving up all attachment to the external world, one can understand Nirvana through the eye of the mind. The truth of suffering is established in terms of so-called beings or aspects of their lives.We must recognize, analyze and examine carefully.This examination process leads people to know themselves as they really are. The cause of this suffering is craving and attachment, which is the Second Noble Truth. The Dhamma Sutra says: From greed comes worry, from love comes fear, without desire there is no worry, let alone fear. (216) The Buddha said that craving causes rebirth (Ponobhvika).This Pali language is notable because some scholars claim that the Buddha did not teach about reincarnation.This second holy question speaks groundedly of past, present and future existence. The Third Noble Truth must be attained by practicing the Noble Eightfold Path.This is the supreme path, the only shortcut to Nirvana.This is the Fourth Noble Truth. The Buddha expounded the Four Noble Truths in all aspects, closing the sutra with strong, powerful words. "Bhikkhus, in these three respects, I see the absolute truth of the Four Noble Truths in twelve forms. I do not think that I have attained the perfect Enlightenment (Anuttarasammasambodhi) until I really understand it. .” "When I really understood the absolute truthfulness of these four sages, I knew that I had attained the perfect Enlightenment (Anuttarasammasambodhi)." "When knowledge and enlightenment arise, my liberation is unshakable. This life is the last life, and there will be no other life in the future." The Buddha had just finished preaching this sutra, and Qiao Chenru, the oldest of the five monks, immediately realized the Dharma and obtained the first holy fruit, realizing that life must be death (Yam kinvi samudayadhammam sabbam tam nirodhadhammam.). When the Buddha spoke the "Zhuan Dharma Wheel Sutra", all the gods cheered and said: The Buddha, the World Honored One, preached the supreme law in the Luyang Garden near the city of Polo. None can speak. Upon hearing this news, all the devas in the other celestial worlds and the Brahma assembly shouted in unison at the same time. Sudden.A beam of brilliant light, far superior to that of heaven and man, illuminates the whole world, bringing infinite peace and happiness to all living beings. Zhuan Falun Sutra (5) Thus I heard that for a while the Buddha was in the deer garden near the city of Boronas (6), and the world-honored five bhikkhus said: Monks, monks should avoid both sides (anta): 1.Indulging in the enjoyment of color and sound is humble, low, vulgar and useless. 2.Obsessed with self-torture, this is pain, absurd and useless. Abandoning these two extremes, Tathagata (7) realizes the middle way (Majjiapatipada), increases knowledge (cakkhu), tends to happiness (8) (vupasamaya), wisdom (9) (abhinnaya), Bodhi (10) (sambodhaya) and Nirvana . Bhikkhus, what is it that the Tathagata realizes, increases knowledge, tends to peace and happiness, realizes enlightenment, Bodhi and Nirvana? The Tathagata realizes that the middle path is the Eightfold Path, namely right view (sammaditthi), right thinking (sammasamkappa), right speech (sammavaca), right action (sammakammanta), right livelihood (sammaajiva), right effort (sammavayama), and right mindfulness (sammasati). Right concentration (sammasamadhi). (Buddha continued) This, monks, is the truth of suffering (dukkhaariyasacca). Birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with hatred and hatred is suffering, separation from love is suffering, not getting what you want is suffering, in short, the gathering of the five aggregates (11) is suffering. This, monks, is the truth of gathering (dukkhasamudayaariyasacca). The cause of samsara (ponobhavika) is greed, attachment to one another with lust, attachment to sensual enjoyment (kamatanha), attachment to existence (bhavatanha), attachment to non-existence (vibhavatanha). This, monks, is the truth of cessation (dukkhanirodhaariyasacca). Completely stay away from severing greed, abandoning, and thus be liberated, without any attachment. This, monks, is the Truth of the Path (dukkhanirodhagaminipatipadaariyasacca). This is the Noble Eightfold Path, namely Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. 1.This is the truth of suffering. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the unheard of dharmas. This is suffering, I should know. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the unheard of dharmas. This is suffering, I know it. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the unheard of dharmas. 2.This is Jidi. Bhikkhus, I have developed an eye for what I have never heard. This is the cause of suffering, and I should stop it. This is the cause of suffering, I should stop it. Bhikkhus, I have developed an eye for what I have never heard. This is the cause of suffering, and I have given up. This is the cause of suffering, I have given up. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the unheard of dharmas. 3.This is the truth of extinction. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the unheard of dharmas. This is extinction, I should prove it. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for unheard dharmas This is extinction, I have proved it. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for unheard dharmas 4.This is the truth of the Tao. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the unheard of dharmas. This is the way, I should cultivate. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the Dharma that I have never heard. This is the way, I have cultivated. Bhikkhus, I have developed eyes, consciousness, wisdom, enlightenment, and light for the unheard of dharmas. (The Buddha concluded the sutra by saying:) "Bhikkhus, in these three aspects (13), before I really understood the absolute truth and wisdom of the Four Noble Truths in these twelve forms (14), I did not live in this world, including gods, humans, and demon kings. , Brahma, and the Brahmas, declare that I have attained the perfect Enlightenment (Anuttara sammasambodhi). "Bhikkhus, in these three aspects, after I have truly understood the absolute truth and wisdom of the Four Noble Truths in twelve forms, I declare to the world, including gods, demon kings, Brahmas, and Brahmas, humans and gods, etc. I have attained perfect Enlightenment (Anuttara sammasambodhi). "I aroused perception and insight (nanaddassana) and attained irreversible liberation (15). This is my last life, and there will be no other births hereafter." The Blessed One spoke this sutra in this way, and the joyous bhikkhus cheered and praised the Blessed One's words. Listening to the Dharma expounded so incisively, the Venerable Qiao Chenru got the pure and untainted Dharma Eye (Dhammacakkhu) (16), and realized the principle of conditioned birth and extinction. (17) When the Buddha spoke the "Zhuan Dharma Wheel Sutra", all the gods cheered loudly: "This subtle and profound law cannot be said by Brahma, heavenly beings, demon kings, or even Brahma. Now it is taught by the World Honored One in the deer of Bolognas. Let the Yangyuan talk." Hearing this news, the Four Heavenly Kings, Thirty-Three Heavens, Yemo Heaven, Tushita Heaven, Huale Heaven, Hehuazizai Heaven, Brahma All Heaven, Brahma Fu Heaven, Great Brahma Heaven, Less Light Heaven, Infinite Light Heaven, Light Sound Heaven, etc. Heaven, Heaven of Less Purity, Heaven of Immeasurable Purity, Heaven of Universal Purity, Heaven of Guangguo, Heaven of No Thought, Heaven of No Annoyance, Heaven of No Heat, Heaven of Good Seeing, and Heaven of Ultimate Form, all heavens and humans gave out joyful praise at the same time. At this moment, cheers instantly spread throughout the entire Brahma world, and at the same time, the world of three thousand dagans shook endlessly. A brilliant light, far better than the light of heaven and man, illuminates the world of Dagan.The World Honored One said: "Friend, Qiao Chenru, you really understand, friend, Qiao Chenru, you really understand." Therefore, the Venerable Bridge Chenru is called Aruo Bridge Chenru. Some reflections from Zhuan Falun Sutra: 1. Buddhism is based on self-experience, so it is intellectual, not metaphysical. 2. The Buddha abandoned all authority and developed his own doctrine of the middle way. 3. Buddhism is the way of life and the way of life. 4. The key to Buddhism lies in rational understanding. 5.Blind faith is cast aside. 6. Emphasizes the importance of practice rather than belief and dogma.Faith and dogma alone cannot liberate all beings. 7.The sacrifice that plays a pivotal role in the Vedas has nothing to do with Buddhism. 8.There are no gods who bestow the canon. 9.There is no priestly class of contact gods. 10.Precepts, concentration and wisdom are the only way to reach Nirvana. 11.The foundation of Buddhism is the Four Noble Truths which can be verified by practice. 12.The Four Noble Truths are closely related to human life, so Buddhism and human beings have a common axis, which is based on the heart. 13.The Buddha alone realized the Four Noble Truths. In his own words, it is: This Dharma has never been heard before. 14.As truths, the Four Noble Truths do not change over time. 15.The First Truth of Suffering concerns the self, or the constitution of the self, and the different stages of life.People should analyze, test and verify this. This kind of practice will bring people a correct understanding of themselves. 16.Rational awareness of the First Truth will eradicate the causes of suffering.This Second Truth speaks of the mental attitude of living beings in general towards things external to the senses. 17.The Second Truth of Suffering is concerned with the powerful energies that lurk within us as all beings. 18.This invisible powerful, irresistible greed for spiritual energy is the source of life's suffering. 19.The Second Noble Truth speaks indirectly of past, present and future. 20.The Buddha acknowledged the existence of the cycle of birth and death. twenty one.Karma theory, logical reasoning is thus implied. twenty two.Although the third truth of cessation is based on the individual, it is, unlike the first and second worldly truths (lokiya), the truth of reality (lokattara) that transcends logic and the world. twenty three.The third truth is totally self-realization, which is seen by the spiritual eye. twenty four.This truth comes from total renunciation.Not only give up the external world, but also become detached from the inner world. 25．The complete eradication of attachment is the attainment of the third truth.But it should be noted that the Third Noble Truth does not merely annihilate this power.Otherwise, it will be no different from Duan Mie.Nirvana must be attained by cutting off the forces that bind all beings in this world. 26．It should be understood that Nirvana is not created but attained, and can be attained in this lifetime.In this way, although the theory of reincarnation is one of the main teachings of Buddhism.However, the purpose of Buddhism is not to look forward to an afterlife. 27．The third truth must be obtained by practicing the fourth truth. 28．To neutralize this powerful force, the eight powerful methods must be fully developed. 29．All these eight methods are mental methods. 30．The eight powerful virtuous dharmas are concentrated to destroy a person's potential evil dharmas. 31．Ultimate purity, complete liberation from samsara, freedom from all passions, non-death (amata), etc., are the rejoicing effects of this supreme nirvana. 32．Is this liberation complete or absolute purity?The latter is more accurate. 33．In each of these cases, one might ask the question: Who is perfected? Who is purified? In Buddhism, there are no sentient beings and no permanent entities, but there is a constant flow of consciousness. More precisely, this ever-changing consciousness is purified by eliminating defilements. Second sutra "No Self Sutra" (18): At one time, the World Honored One was in the deer garden near the city of Bolognas.At that time, the World-Honored One said to the five bhikkhus: "Bhikkhus. "World Honored One," the monks replied. Thus the World-Honored One said: "Monks, this body (rupa) has no self (anatta). If this body is self (19), then this body should not suffer. 'This body is so, this body is not'. Such a possibility should also exist. But Because this body is not me, so suffering, there is no such possibility of "This body is like this, this body is not like this." (20) "Similarly, feelings (vedana), perceptions (sanna), formations (samkhara), and consciousness (vinnana) are also not-self." (21) "Monks, is this body normal or extraordinary?" "Very (anlcca), Blessed One." "Is impermanence pleasure or pain?" "It is suffering (dukkha), Lord Buddha." "This impermanence, pain, and ephemerality are for me: this is me, this is what I have, this is my God, is it correct to say so?" (22) "Of course not, World Honored One." "Similarly, monks, feelings, perceptions, formations, and consciousness are also impermanent and painful. This is impermanent, painful, and ephemeral: this is me, this is my object, this is my divine self; is this appropriate? " "Of course not, World Honored One." "Then, bhikkhus, you should know the true nature of all bodies, past, present, and future, internal and external, large and small, high and low, near and far: this is not mine (m'etammama), this is not me (n'eso'hamasmi) ), this is not God (na me so atta). "You should know the essence of all thoughts and actions, no matter past, present or future, internal or external, rough or thin, high or low, far or near: this is not my place (n' etam mama), this is not me (n' eso'ham asmi), this is not God me (na me so atta). " "All the holy disciples who have heard so much are so disgusted with form, feeling, thought, and consciousness, stay away from evil karma, and gain liberation through non-attachment. Then knowledge and vision arise: I realize liberation, understand the end of reincarnation, live with Brahma, and do everything, and there is nothing more. This realm." When the World Honored One spoke this sutra, all the bhikkhus jumped for joy and praised what the Buddha said. After the Buddha taught this method, the five bhikkhus gained freedom from afflictions and no attachments. [Note] (1) We should clear up the common misunderstanding of the term Lokayata.This term is used in Pali ("Changbu", first chapter, second sutra; "Enhance branch", first chapter, Nos. 163, 166; "Vindaka". Second chapter, 139; "Jingji" . p. 105 etc.), it is the discipline of Orthodox Brahmins.The term is certainly used to refer to theoretical studies related to the universe.Only in a commentary that appeared much later, it was used to refer to philosophical materialism. KN Jayatilak's Theory of Knowledge in Early Buddhism (London. 1963, pp. 46-57) presents many arguments and debates on this term. (2)s. Rhoda Harishnu, "Indian Philosophy". (Second Edition, 1929, New York 1941).Volume I, pp. 281–282. (None of the materials in this article by Radakushnu is earlier than the eighth century AD. Editor's note) Second, the latter translation is the original meaning of the name of this scripture from the etymological point of view.The "law" mentioned by Buddhists refers to the teachings and teachings of the Buddha (when naturally it refers to the truth), or refers to the situation, or is an experiential factor. (3) Ariya (Arya in Sanskrit) is the self-proclaimed name of people who immigrated to the Indian subcontinent in the middle of 2000 AD.Due to the expansion of the word waiting, later, the word has the meaning of nobleness and integrity, thus losing the original meaning of clan members. (4) This is typical of the figurative interpretation of this concept.It is used by commentators as a useful educational method.This interpretation has no basis in the original etymology. (5) "Da Pin", page 10; "Corresponding Department", the fifth book, page 420. (6) SAANA NOW.In his previous life, the Buddha used his body to feed the doe and its unborn fawns.The current name of this place is named after the Bodhisattva's previous life name, Sanakanaduo, which means the one who protects the deer. (7) The original meaning is "come thus", or "go thus" When the Buddha called himself, this title was used. (8) Victory over lust. (9) That is to realize the Four Noble Truths. (10) That is, the four paths and four fruits of the saints have been certified. (11) Pancupadanakkhandha.According to Buddhism, every human being is composed of the five aggregates, namely: form, feeling, thought, and consciousness.These are the five mental and physical aggregates that make up a person.Materiality is power and quality.Consciousness is composed of mental actions, and there are fifty-two types in total.Among them, feelings and thoughts are discussed separately, and the remaining fifty are collectively called actions. (12) The Pali language should be: the truth should be broken.But, of course, it is the cause of suffering to be eliminated, not the truth about it.These facts prove that these scriptures were preserved by people who no longer speak the same language in daily life. (13) These are: knowledge and view of the Four Noble Truths (saccanana); knowledge of the four Noble Truths in their various aspects (kiccanana); and knowledge of the full realization of each truth (katanana). (14) Each truth has three aspects.In this way, there are twelve types of the Four Noble Truths. (15) This refers to Arahantia (arahattaphala). (16) Dhammacakkhu-Dharma eye means three kinds of people who have not completed the holy way, that is, the fruit of entering the stream, the fruit of one return and the fruit of not returning. ─Chen Ru obtained the first holy fruit, and others got the first holy fruit later. (17) Yam kinci samudayadhammam sabbam tam nirodhadhammam. (18) "Dapin", page 13; "Correspondence Department", third product, page 66. (19) An unchanging entity created by God, or derived from the Self. (20) The so-called sentient beings are composed of these five aggregates.Outside of these five aggregates, there is no sentient being.If one removes the five aggregates, there is no longer any existence.The soul does not exist in any of the aggregates, nor does it exist in the five aggregates, nor does it exist outside the five aggregates. (21) As above, the Buddha explained the other four aggregates of each being.The Buddha posed the same question with regard to the other aggregates that each constitute a sentient being.The translation here is omitted. (22) Due to greed (tanha), one wrongly thinks: This is mine.Because I am slow (mana), some people think: This is me.Due to wrong views, some people think: This is the soul.These are three wrong concepts (mannana).