Posted on: July 1, 2022 Posted by: admin Comments: 0


The Madhupiṇḍikasutta is the 18th sutta of the Central Sutra, translated by Most Venerable Thich Minh Chau. This is an important sutta, presenting the distinctive views of Buddhism compared with contemporary sects, valid for the epistemological system as well as Buddhist psychology.

The Madhupiṇḍikasutta is the 18th sutta of the Central Sutra, translated by Most Venerable Thich Minh Chau. This is an important sutta, presenting the distinctive views of Buddhism compared with contemporary sects, valid for epistemological systems as well as Buddhist psychology.

1. INTRODUCTION MADHUPIṆḌIKASUTTA

The Madhupiṇḍikasutta is the 18th sutta of the Central Sutra, translated by Most Venerable Thich Minh Chau. This is an important sutta, presenting the distinctive views of Buddhism compared with contemporary sects, valid for the epistemological system as well as Buddhist psychology. The sutta gave an explanation of the process of defilement of the mind and the method of the practice of eradication.

The sutta tells about the Shakyamuni (Dandapani Sakka) traveler in the Great Forest, Kapilavatthu, seeking out the Buddha’s views and doctrines, asking: “What is the view of the ascetic, what do you preach? ?”. The question implies waiting for an answer about the philosophy of life and the universe. But Sakka, the traveler, listened to the Buddha: “… There is no argument with anyone in the world; Perspectives will not haunt, the brahmin lives free from the afflictions of sensual pleasures, without doubt, without hesitation, with all regrets having ceased, without craving for existence and non-being.” [1]. Sakka was disappointed, shook her head, and left because she did not understand the meaning of the teaching.

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Sakka’s question will entail answers whose content will push people into a world full of delusions, full of greed, hatred, delusion, five things, full of grasping on eternity and cessation (being and non-existential). The Buddha replied that Buddhism is: “No debate …” that is, he does not hold a philosophy full of self-concept, hypocrisy. Holding on to philosophies, doctrines, and views is to hold on to craving and clinging to self-signatures, to nourish the defilements of the mind, to fall into arguments, struggles, wars, separation of slander, and false speech. lead to suffering for themselves and for life. From not arguing, that is, not clinging to false ideas, the Brahmin is not attached to being and non-being.

In which, bhava (becoming or existence) is the conditioned realm; gender phenomenon; The world of creation due to conditions is also abhava (non-becoming; excellent becoming). These are the two views accepting the realm of existence as permanent or denying it are both biased towards permanence and cessation. The meaning of the Middle Way that Buddhism advocates is the world of Dependent Origination. Then, the Buddha explained to the bhikkhus that: “Due to whatever conditions, certain opinions haunt a person. If there is nothing here that is worthy of rejoicing, to be welcomed, or to be grasped, then that is the cessation of incessant greed…. It is here that these evil and unwholesome dharmas are annihilated, leaving no residue.” [2]. Here, the Buddha gave a brief teaching to the bhikkhus who, if they do not cling to delusions, will end up with the entanglements that disturb the path to liberation. They are: conditioned greed – rāgānusaya, conditioned anger – patighānusaya, dependent view – ditthanusaya, dependent doubt – vicikicchānusaya, dependent conceit – mānānusaya, dependent attachment – bhavarāgānusaya, dependent ignorance – avijjānusaya.

Anusayas are “hidden” afflictive minds, the concepts of afflictions as above have some similarities with the unconscious world that modern Psychology later discovered but not yet discovered by scientists. the original treatise mentioned. It was only when Mahayana Buddhism developed its theories of mana consciousness and alaya consciousness that Buddhist psychology became complete. When these latent afflictions are eliminated, the seeds of suffering will be thoroughly eliminated.

Although the Buddha explained this more about the brief teaching, the monks were still not clear on some issues, so they went to Venerable Mahākaccāna for further explanation. The Buddha’s explanation was confirmed by the Buddha. The Venerable Mahākaccāna’s explanation: “Venerables, due to the eye and material phenomena, eye consciousness arises. The meeting of these three is contact. Due to contact, there is feeling. What has feeling has time to think, what has perception has time to think, and what to think has to think. As a cause of that commentary, some delusions haunt a person with regard to the rupa cognizable by the eye, past, future, and present.” [3]. The venerable one has based on the causality of interrelated factors from which the creation of objects occurs and eventually leads to the delusion that haunts a person. Then the Venerable explained how to get rid of those false ideas.

2. Papañca – The Process of Contaminating the Mind

The Buddha is human-centered, explaining the universe and the world from man. Just as the Buddha pointed out in the Saṃyutta Nikāya: “In this very one-foot-long body, together with perception and thought, the Tathagata declares the world, the origin of the world, the cessation of the world, and the path leading to it. to the end of the world” [4]. Buddha declared man to be the center of the world, so what does man consist of? Why is there? How does it operate? What is the mind on a person that is polluted and needs to be eliminated?

2.1. Human beings are dependent on birth, nama-rupa (nāmarūpa)

In India, during the period from the middle of the second millennium BC, Brahminism focused on ritual rituals and believed in a permanent immortal great self (Brahman) and man as an individual soul. Attan) Brahman born and controlled. They believe that the highest ideal of life is the way to be with Brahma. Their place of birth on Brahma’s body determines their caste and status. A person is born into a class, they can only believe so, thinking that their fate is predetermined. The majority of Indians believe in fixed karma, settled with what is already set, without free will and changing destiny. Until the Buddha’s time (560-480 BC), the strict doctrinal system, the human view and the cosmology were miraculously perfected and logical. The doctrine of Dependent Origination replaces belief in a Creator, the doctrine of Impermanence – No-Self destroys the belief in a permanent great self and the wish to coexist with Brahma. The explanations of the origin, structure, and mechanism of human activity on the doctrines of dependent origination, the five aggregates, and karma have taken people out of the doctrinal confines and given them a correct belief in the existence of human beings. at his own. Thereby, people have faith in themselves and control themselves, master their destiny, seek true liberation through practicing the methods that Buddha experienced and taught.

The Buddha explained human existence as dependent origination. Of the twelve factors of causality, nama-rupa is the fourth factor and is the result of consciousness jointly conditioned by the past cause of ignorance and formations. Thus, past kamma is an important factor in the formation of nama and rupa (the five aggregates), this action has different differences, the individual karma of each person combines with the collective karma of the bloodline to form a child. people of the present include name and form. As in the Bouquet of Laurels (S.ii, 112) says: “For example, two bunches of reeds lean on each other and stand. In the same way, sage, by virtue of name-and-form, consciousness arises. Due to conditioned consciousness, nama-rupa arises.” [5]. Name-and-form is the same cause for each other to arise, nama-rupa is the five aggregates of human beings (form means body, name means feeling, perception, action, consciousness).

Nāmarūpa is the five aggregates of man, nāma or name is the psychological components, because they have no form should be called nama, rūpa means the physical body of man. The two factors of nama and rupa are always dependent on each other and exist, not separate from each other. For example, the human body consists of elements: Earth (hairs, nails, hard substances in the body), water (tears, phlegm, etc., liquid elements in the body), wind (air in the body). ) and fire (warmth in the body). Why do we clearly recognize that it is a fire or wind object in ourselves, that is perception, perception of the name part, thanks to perception that we clearly recognize the form body. This is an intimate relationship between the two elements nama and rupa in the human body, which cannot be separated but exist.

A combination of psycho-physical factors that influence each other to create human activities. According to modern psychology, the process of human psychology begins when there is an external stimulus, according to the transmission of neurons, information is transmitted to the brain and the brain develops processing signal and the body reacts. The reaction activities of the physical body or of the mind such as: Joy, sadness, anger, fear, suffering, happiness … are based on the control of the brain in the form of responses by nerve impulses or impulses. respective hormones.

Human functioning according to Buddhism, the five aggregates operate on a subtle and well-analyzed cycle. The chain of reactions begins when there is a meeting of the sense-organs-consciousness, which activates the latent tendencies of the mind and causes reactions. The driving force that strongly governs this process is Action. Administration is the dominant factor, the engine that creates the results of the psychological process, leading to the good or bad results of a person because when actions are activated, the above activities have the same purpose. mind (cetana). Human actions only when intentional do they constitute karma and have results that govern people. As in the Anguttara Nikaya 3: “Bhikkhus, I declare that contemplation is kamma: After contemplating, create kamma in terms of body, speech, and mind.” [6]. An action or thought only when there is an intention (concentration) to form karma, which has a value that governs human life.

Actions have two meanings: past karmic actions and…

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