တခ်ိန္ေသာအခါ ျမတ္စြာဘုရားသည္ နေဠ႐ုမည္ေသာ တမာပင္ရင္း၌ သီတင္းသုံးေနေတာ္မူ၏။ အဲဒီအခ်ိန္ခါမွာ ပဟာရာဒလို႔ေခၚသည့္ အသူရိန္က ျမတ္စြာဘုရားထံသို႔ ေရာက္လာၿပီး “ျမတ္စြာဘုရား၏ သာသနာေတာ္မွာ ရဟန္းေတာ္ေတြ ေမြ႔ေလ်ာ္ေနၾကတာ အဘယ္အံ့ဖြယ္ေတြရွိေနလုိ႔ ေပ်ာ္ေမြ႔ေနၾကတာလဲ” ဟု သိလို၍ ေမးလို၍ ေရာက္လာျခင္းျဖစ္သည္။
သို႔ပါေသာ္လည္း ျမတ္စြာဘုရားထံသုိ႔ ေရာက္လာသည့္အခါၾကေတာ့ ျမတ္စြာဘုရား၏ ဘုန္းတန္ခိုး အာႏုေဘာ္ေတြ၊ ျမတ္စြာဘုရား၏ ဘုန္းကံႀကီးမားပုံေတြကို ေတြ႔ျမင္ရေသာေၾကာင့္ ေရွးဦးစြာ ေမးခြန္းမ်ားကို မေလွ်ာက္ထား၀့ံေပဘူး။
အဲဒါကို ျမတ္စြာဘုရားသိေတာ္မူေသာေၾကာင့္ ျမတ္စြာဘုရားက ေရွးဦးစြာေမးေတာ္မူပါတယ္။ “ပဟာရာဒ အသူရိန္ …အသူရာတို႔သည္ သမုဒၵရာ၌ ေပ်ာ္ေမြ႔ေနၾကသည္။ ဘာအံ့ဘြယ္ေတြရွိ၍ ေပ်ာ္ေမြ႔ေနၾကတာလဲ” ဟု ျမတ္စြာဘုရားက ေရွးဦးစြာ ေမးေတာ္မူတဲ့အခါက်မွ ပဟာရာဒ အသူရိန္က “သမုဒၵရာမွာ အံ့ဖြယ္ (၈)မ်ိဳး ရွိပါတယ္” ဟု ေလွ်ာက္ထားပါတယ္။ (၈)မ်ိဳးကို ေျဖၿပီးတဲ့အခါ ပဟာရာဒ အသူရိန္က ျမတ္စြာဘုရားကို ေလွ်ာက္ထားျပန္ပါတယ္။
“ျမတ္စြာဘုရား …ျမတ္စြာဘုရား၏ သာသနာေတာ္ႀကီးမွာ ျမတ္စြာဘုရား၏ တပည့္သားေတြ သာသနာေတာ္မွာေပ်ာ္ေမြ႔ေနၾကတာ ဘာအံ့ဖြယ္ေတြရွိေနလို႔ ယခုလို ေပ်ာ္ေမြ႔ေနၾကတာလဲ ဘုရား ” ဟု ေလွ်ာက္ထားတဲ့အခါ ျမတ္စြာဘုရားက “ငါဘုရား၏ သာသနာေတာ္မွာလည္း အံ့ဖြယ္ရာ (၈)မ်ိဳး ရွိတဲ့အတြက္ေၾကာင့္ ငါဘုရား၏ တပည့္သား ရဟန္းေတာ္တို႔သည္ သာသနာေတာ္မွာ ေပ်ာ္ေမြ႔ေနၾကတာပဲ” လို႔ ျမတ္စြာ ဘုရားက ျပန္၍ ေျဖၾကားလိုက္ပါတယ္။
သမုဒၵရာမွာ အံ့ဖြယ္(၈) ျဖာရွိသလို ျမတ္စြာဘုရား၏ သာသနာေတာ္မွာလည္း အံ့ဖြယ္ (၈)ျဖာ ရွိတယ္လို႔ ဆိုတဲ့ အဓိပၸါယ္ကို ျမတ္စြာဘုရားျပန္၍ ေျဖၾကားေတာ္မူတာပါဘဲ။
သမုဒၵရာရဲ႕ အံ့ဖြယ္ (၈)ျဖာႏွင့္ သာသနာေတာ္ႀကီး၏ အံ့ဖြယ္ (၈)ျဖာ တုိ႔ကို ဥပမာႏွင့္ ဥပေမယ် ႏႈိင္းယွဥ္၍ ျပထားတဲ့ေဆာင္ပုဒ္ကို ေရွးဦးစြာ ေဖာ္ျပပါမည္။
ေဆာင္ပုဒ္
အစဥ္နက္၀ွမ္း ၊ ကမ္းကိုမလြန္ ၊
ရြံဖြယ္ဆယ္ပစ္ ၊ တမည္ျဖစ္ျခင္း ၊
မယြင္းမတိုး ၊ ဆယ္မ်ိဳး ရတနာ ၊
ရသာဆားတူ ၊ ၾကီးသူေနရာ ၊
အံ့ရွစ္ျဖာ ။
၁။ အစဥ္နက္၀ွမ္း
မဟာသမုဒၵရာသည္ လက္ ၁-သစ္၊ ၂-သစ္က စၿပီးေတာ့ နက္သြားလိုက္တာ ယူဇနာေပါင္း ရွစ္ေသာင္းေလးေထာင္တိုင္ေအာင္ အစဥ္အတိုင္းနက္သြားပါတယ္။
အဲဒီလိုပါဘဲ ျမတ္စြာဘုရား၏ သာသနာေတာ္မွာလည္း အက်င့္သိကၡာေတြဟာ အစဥ္အတိုင္း တျဖည္းျဖည္း နက္နဲ နက္နဲ ၊ သိမ္ေမြ႔ သိမ္ေမြ႔ သြားပါတယ္။
၂။ ကမ္းကိုမလြန္
သမုဒၵရာေရေတြဟာ ကမ္းေပၚလွ်ံတက္သြား၊ လြန္တက္သြားတယ္လို႔ မရွိေကာင္းသလို ျမတ္စြာဘုရား၏ သာသနာေတာ္မွာလည္း ျမတ္စြာဘုရား ပညတ္ထားတဲ့ သိကၡာပုဒ္ေတြဟာ ကမ္းပါးေတြနဲ႔တူပါတယ္။ ျမတ္စြာဘုရား၏ တပည့္သား သံဃာေတာ္ေတြက အသက္ဟူေသာအေၾကာင္းေၾကာင့္ပင္ မလြန္ၾကဴးၾကေပ။
၃။ ရြံဖြယ္ဆယ္ပစ္
သမုဒၵရာႀကီးထဲမွာ ဆင္ေသေကာင္ပုပ္၊ ျမင္းေသေကာင္ပုပ္ အစရွိေသာ အေကာင္ပုပ္ေတြက်လာတဲ့အခါ သမုဒၵရာလႈိင္း တံပုိးေတြက ကမ္းေပၚသို႔ ပုတ္တင္လိုက္သလို သာသနာေတာ္မွာလည္း ဆင္ေသပုပ္၊ ျမင္းေသပုပ္ေတြႏွင့္တူတဲ့ ဒုႆီလပုဂၢိဳလ္ေတြကို သာသနာေတာ္ႀကီးက အရွည္မထားပါဘူး။ သံဃာကအေပါင္းအေဖာ္မလုပ္ေတာ့ေပဘူး။ သာသနာေတာ္မွ ထုတ္ပစ္လိုက္တယ္။
၄။ တမည္ျဖစ္ျခင္း
သမုဒၵရာ၌ ေရေတြဟာ ဂဂၤါျမစ္မွေရ၊ ယမုံနာျမစ္မွေရ၊ အစိရ၀တီျမစ္မွေရ၊ သရဘူျမစ္မွေရ၊ မဟီျမစ္မွ ေရတို႔သည္ သမုဒၵရာထဲသို႔ေရာက္သြားတဲ့အခါ ခြဲျခားလို႔မရေတာ့ေပဘူး။ သမုဒၵရာေရပဲျဖစ္သြားၾကသလို ျမတ္စြာဘုရားသာသနာေတာ္မွာလည္း မင္းမ်ိဳး၊ ပုဏၰားမ်ိဳး၊ ကုန္သည္မ်ိဳး၊ ဆင္းရဲသားမ်ိဳး စသည္ျဖင့္ အမ်ိဳးေပါင္းမ်ားစြာမွ သာသနာ့ေဘာင္သို႔ ၀င္လာၾကတဲ့အခါ ဤရဟန္းက မင္း၊ ဤရဟန္းက ပုဏၰား၊ ဤရဟန္းက ကုန္သည္၊ ဤရဟန္းက သူဆင္းရဲပဲလို႔ နာမည္အသီးသီး မခြဲျခားေတာ့ပါဘူး။
သာကီ၀င္မင္းသား ဘုရားသားေတာ္ရဟန္းပဲလို႔ တမည္တည္းျဖစ္သြားပါတယ္။ အဲဒီလိို တမည္တည္းျဖစ္သြားတာလည္း ျမတ္စြာဘုရား၏ သာသနာေတာ္မွာ အံ့ဖြယ္တမ်ိဳးပါပဲ။
၅။ မယြင္းမတိုး
ျမစ္ေတြမွ ေရစီး၀င္တာမ်ားလို႔၊ မိုးေတြက သိပ္ရြာလို႔ သမုဒၵရာေရေတြ တုိးတက္လာတယ္လို႔ မရွိသလို ျမတ္စြာဘုရားသာသနာေတာ္မွာလည္း ေရတြက္လို႔မရႏိုင္ေလာက္ေအာင္မ်ားတဲ့ ရဟႏၱာပုဂၢိဳလ္ေတြ နိဗၺာန္သို႔စံ၀င္သြားၾကတဲ့အခါ နိဗၺာန္ႀကီးက က်ယ္သြားတယ္လို႔လည္း မရွိဘူး။ သာသနာပအခါမွာလည္းပဲ နိဗၺာနဓာတ္သို႔၀င္စံတဲ့ ရဟႏၱာပုဂၢိဳလ္ေတြမရွိတဲ့အတြက္ေၾကာင့္ နိဗၺာန္ၾကီးဟာ ျပန္က်ဥ္းသြားတယ္လို႔မရွိေကာင္းတာလည္း အံ့ဖြယ္ရာတခုပင္ျဖစ္ပါတယ္။
၆။ ဆယ္မ်ိဳးရတနာ
ဆယ္မ်ိဳးရတနာဆိုသည္မွာ မဟာသမုဒၵရာႀကီး၌ ရတနာအမ်ိဳးမ်ိဳးေတြ (ဆယ္မ်ိဳးေလာက္ ေရတြက္လို႔ရတယ္) ရွိေနတာလည္းပဲ အံ့ဖြယ္တခုျဖစ္သလို ျမတ္စြာဘုရားသာသနာေတာ္မွာလည္း သတိပ႒ာန္တရား ၄-ပါး၊ သမၼပၸဓာန္တရား ၄-ပါး၊ ဣဒၶိပါဒ္ ၄-ပါး၊ ေဗာဇၩင္ ၇-ပါး၊ မဂၢင္ ၈-ပါး၊ ဗိုလ္ ၅-ပါး လို႔ေခၚတဲ့ရတနာအမ်ိဳးမ်ိဴး ရွိျခင္းသည္လည္း အံ့ဖြယ္တခုျဖစ္ပါတယ္။
၇။ ရသာဆားတူ
မဟာသမုဒၵရာႀကီး၌ ေရတို႔၏ အရသာသည္ ဆားငံအရသာတစ္မ်ိဳးတည္းပင္ ရွိသကဲ့သို႔ ျမတ္စြာဘုရား၏သာသနာေတာ္မွာလည္း ကိေလသာတို႔မွ လြတ္ေျမာက္ျခင္း အရသာတည္းဟူေသာ ၀ိမုတၱိရသ အရသာတစ္မ်ိဳးတည္း ရွိျခင္းသည္လည္း အံ့ဖြယ္တခုျဖစ္ပါတယ္။
၈။ ႀကီးသူေနရာ
ႀကီးသူေနရာ ဆိုသည္မွာ သမုဒၵရာအတြင္းက တိမိဂၤလ စသည့္ အလြန္ႀကီးေသာ ငါးႀကီးေတြ ေနရာ ျဖစ္ပါတယ္။ ဒါဟာလည္း သမုဒၵရာၾကီး၏ အံ့ဖြယ္ တခုျဖစ္သလို ျမတ္စြာဘုရားသာသနာေတာ္မွာလည္း မဂၢ႒ာန္ ၄-ေယာက္၊ ဖလ႒ာန္ ၄-ေယာက္ဟူေသာ ၾကီးသူတို႔ေနရာျဖစ္ပါတယ္။ ဒါဟာလည္း သာသနာေတာ္ရဲ႔ အံ့ဖြယ္ တခုပင္ျဖစ္သည္ ဟူ၍ ျမတ္စြာဘုရားရွင္ ေျဖၾကားေတာ္မူခဲ့ပါတယ္။ (အံ-၃၊ ၄၂၊ ၄၃)
Eight excellent and wonderful things in the great ocean and the Sasana
The simile method of teaching in the Dhamma is one of the most influential methods of communicating the Dhamma adopted by the Buddha. This method
has been used in many discourses. The discourse of the simile of the
Ocean ( A. N. ii.47.Paharada Sutta)is one such a discourse. Here the
Buddha expounded eight characteristics in the Order which are parallel
with the Ocean. According to the Sutta once Paharada, a chief of the
Asura (demi-gods "titans" who are hostile towards the gods and often
engage in battle with them) came to the Buddha and having saluted the
Buddha sat down at aside. After their courteous greetings the Buddha
inquired about how many excellent and wonderful things do they perceive
in the great Ocean. So Paharada pointed out eight excellent and
wonderful things in the great Ocean. He said " There are ,Ven. Sir,
eight excellent and wonderful things which we again and again perceive
in the great Ocean and therefore take delight in it."
These are the eight:
- The great Ocean, slopes away gradually, falls gradually, inclines gradually, and not in an abrupt way like a precipice.
- The great Ocean is stable and does not overflow its boundaries.
- The great Ocean does not tolerate a dead body, a corpse. If there is a dead body in it the great Ocean will quickly carry it to the shore cast it on to the land.
- When these mighty rivers, like the Ganga, the Yamuna, the Aciravati and the Sarabhu etc reach the great Ocean, they lose their former names and designations, and are reckoned just as the great Ocean.
- Though all the streams of the world flow into the great Ocean and rains falls into it from the sky, yet there appears neither a decrease nor an increase in the great Ocean.
- The great Ocean has only one taste, that of salt.
- In the great Ocean there are many and variegated precious things: There are pearls, gems, lapis, lazuli, shells, quartz, corals, silver, gold, rubies and cats-eyes.
- The great Ocean is the abode of vast creatures, the timi, the timingala, the timirapingala, Asuras, Nagas and Gandhabba. There are, in the great Ocean beings one hundred yojanas long or two ,three, four,
five hundred yojanas long.
When the chief of Asura, Paharada said so, explaining the nature of the Order the Buddha said that there were eight excellent and wonderful things in the Order(Teaching and discipline) which the monks again and
again perceive and therefore find delight in it. They are as follows:
The Buddha said
- " Just as the great Ocean slopes away gradually, falls gradually, inclines gradually, and not in an abrupt way like a precipice, even so Paharada, is this teaching and discipline: there is a gradual training
(anupubbasikkha), gradual practice(anupubbakiriya), gradual progress
(anupubbapatipada); there is no penetration to highest knowledge in an
abrupt way. (It means that taking a leap like a frog, without
practicing from the very beginning i.e. the fulfillment of
morality(sila) concentration(samadhi) and wisdom(panna) respectively,
there is no attainment of Arahantship. One has to practise the Dhamma
in due order, No concentration can be gained without morality and there
is no cultivation of wisdom without concentration of mind).
- Just as the great Ocean is stable and does not overflow its boundaries, even so when I have made known a rule of training to my disciples ,they will not transgress it even for life's sake.
- Just as the great Ocean will not tolerate a dead body, a corpse, but quickly carries it to the shore and casts it on to the land; even so the Order will not tolerate a person who is immoral, of bad
character, of impure and suspicious conduct, secretive in his actions,
not a true recluse but rather a sham-recluse, not chaste but pretending
chastity, rotten to the core , lustful and of vile behaviour. (in such
a case) ,the Order quickly assembles and expels such a person. Even if
seated in the midst of monks' assembly, yet he is far from the
assembly, yet he is far from the Order and the order is far from him.
(Regarding this, in this period of decadence of the Sasana we all can
see, and have to accept that there are certain bad elements in the
order today. They really are impediments to the Order. They commit even
grave offences. But there is no immediate assemble of the community of
monks and expulsion. Undoubtedly stern actions are to be taken by the
Head of the monks and the regime in power in order to purify the
Sasana). - Just as the might rivers like Ganga and yamuna, on reaching the great Ocean lose their former names and designations and are just reckoned as the great ocean; even so when members of the four castes
-nobles, brahmins, burghers, and menials go forth from home into
homelessness life in this teaching and discipline proclaimed by the
Buddha, they lose their former names and lineage and are reckoned only
as recluses of the Son of the Sakyas (samana sakyaputtiya). - Just as in the great ocean neither a decrease nor an increase will appear thought all the streams of the world flow into it and rains fall into it from the sky; even so in the Nibbana element that is without a
remainder of substrata of existence; there is no decrease nor increase
even if many monks enter it. - Just as the great ocean has only one taste, that of salt ; even so has this teaching and discipline only one taste, the taste of liberation.
- Just as in the great ocean there are many and variegated precious things as pearls, gems, etc, even so there is in this teaching and discipline much that is precious; and there are the precious things
init; the four foundations of mindfulness, the four right efforts, the
five spiritual powers, the seven factors of enlightenment, the noble
Eightfold Path. - Just as the great ocean is the abode of vast creatures the timingala... etc; even so is this teaching and discipline the domain of great beings; the stream-enterer (sotapanna),and he who practises for
the realization of the fruition of stream entry(sotapattiphala),the
once-returner (sakadagami),and he who practises for the realization of
the fruition of once returner(sakadagamiphala),the Non—returner
(Anagami) and he who practises for the realization of the fruition of
Non—return (Anagamiphala); the Arahant and he who practises for
Arahantship.
According to this discourse in the Dhamma, it is crystal clear that there is a gradual training, gradual practice and gradual progress in the Sasana. This is very important in the context of practicing the
Dhamma. One should be wise enough to understand the nature of the
Dhamma. It is impossible to realize the Dhamma in a hasty manner.
There are three aspects to be followed namely Sila (morality) samadhi(concentration) and wisdom(panna). In keeping with the prtactical side of them, the Buddha had explained the significance of
practicing all three simultaneously, which means that all three
mutually support each other. There is little or no possible of reaching
the goal (Nibbana) by developing only one aspect of the triad.
Therefore let us strive to understand the Dhamma properly and practise
it gradually in our daily life.
Bhikkhu Seelananda
T he simile method of teaching in the Dhamma is one of the most influential methods of communicating the Dhamma adopted by the Buddha. T這活兒比喻教學法在正法是一個最有影響力的方法傳達佛法通過佛。 This method has been used in many discourses.該方法已被用於許多論述。 The discourse of the simile of the Ocean ( AN ii.47.Paharada Sutta)is one such a discourse.話語的比喻海洋（一個 ii.47.Paharada經文）就是這樣一種話語。 Here the Buddha expounded eight characteristics in the Order which are parallel with the Ocean.這裡的佛闡述了八大特點於議事程序，這是平行與海洋。 According
to the Sutta once Paharada, a chief of the Asura (demi-gods "titans"
who are hostile towards the gods and often engage in battle with them)
came to the Buddha and having saluted the Buddha sat down at aside.根據經文一次Paharada，一個首席阿修羅（半人半神“泰坦”誰是敵對，經常向神與他們交戰）來到佛和菩薩有慰問坐在一旁。 After
their courteous greetings the Buddha inquired about how many excellent
and wonderful things do they perceive in the great Ocean.禮貌的問候後，佛陀詢問有多少優秀的和美好的事情，他們認為在大海洋。 So Paharada pointed out eight excellent and wonderful things in the great Ocean.所以Paharada指出八個優秀和美好的東西在大海洋。 He
said " There are ,Ven. Sir, eight excellent and wonderful things which
we again and again perceive in the great Ocean and therefore take
delight in it."他說：“有，法師。主席先生，八優秀和美好的事情，我們一次又一次地感知大洋，因此採取的喜悅吧。”
These are the eight:這是八：
- The great Ocean, slopes away gradually, falls gradually, inclines gradually, and not in an abrupt way like a precipice.偉大的海洋，走近斜坡逐漸逐漸下降，逐漸傾斜，而不是突然的方式就像一個懸崖。
- The great Ocean is stable and does not overflow its boundaries.大洋是穩定的，不會溢出它的邊界。
- The great Ocean does not tolerate a dead body, a corpse.大洋不容許一具屍體，一具屍體。 If there is a dead body in it the great Ocean will quickly carry it to the shore cast it on to the land.如果有一具屍體在裡面大洋將迅速進行到岸上投它的土地。
- When these mighty rivers, like the Ganga, the Yamuna, the Aciravati and the Sarabhu etc reach the great Ocean, they lose their former names and
designations, and are reckoned just as the great Ocean.當這些強大的河流，如恒河，在亞穆納河的Aciravati和Sarabhu等達到大海洋，他們失去了以前的名稱和標誌，並估計正如偉大的海洋。 - Though all the streams of the world flow into the great Ocean and rains falls into it from the sky, yet there appears neither a decrease nor an
increase in the great Ocean.雖然所有的溪流流入世界大洋和降雨屬於它的天空，但似乎沒有減少，也不是一個海洋大增加。 - The great Ocean has only one taste, that of salt.大洋只有一個味道，即鹽。
- In the great Ocean there are many and variegated precious things: There are pearls, gems, lapis, lazuli, shells, quartz, corals, silver, gold,
rubies and cats-eyes.在大洋有很多寶貴的東西和雜色：有珍珠，寶石，青金石，青金石，貝殼，水晶，珊瑚，銀，金，紅寶石和貓眼。 - The great Ocean is the abode of vast creatures, the timi, the timingala, the timirapingala, Asuras, Nagas and Gandhabba.偉大的海洋是廣闊居留權動物，TIMI血流的timingala的timirapingala，阿修羅，納迦和Gandhabba。 There are, in the great Ocean beings one hundred yojanas long or two ,three, four, five hundred yojanas long.還有，在大洋眾生百yojanas長或二，三，四，五百yojanas長。
When the chief of Asura, Paharada said so, explaining the nature of the Order the Buddha said that there were eight excellent and wonderful
things in the Order(Teaching and discipline) which the monks again and
again perceive and therefore find delight in it.當行政的阿修羅，Paharada這麼說，解釋性質的順序佛陀說有八優秀和美好的東西在令（教學和紀律），和尚一次又一次地認識和發現的喜悅，因此它。 They are as follows:它們如下：
The Buddha said佛陀說：
- " Just as the great Ocean slopes away gradually, falls gradually, inclines gradually, and not in an abrupt way like a precipice, even so
Paharada, is this teaching and discipline: there is a gradual training
(anupubbasikkha), gradual practice(anupubbakiriya), gradual progress
(anupubbapatipada); there is no penetration to highest knowledge in an
abrupt way. (It means that taking a leap like a frog, without
practicing from the very beginning ie the fulfillment of morality(sila)
concentration(samadhi) and wisdom(panna) respectively, there is no
attainment of Arahantship. One has to practise the Dhamma in due order,
No concentration can be gained without morality and there is no
cultivation of wisdom without concentration of mind).
“正如大洋走近斜坡逐漸逐漸下降，逐漸傾斜，而不是突然的方式就像一個懸崖，即使如此Paharada，這是教學和紀律：有一個循序漸進式的訓練
（anupubbasikkha），逐步實踐（anupubbakiriya）
，循序漸進（anupubbapatipada）;沒有滲透到最高的知識以一種突然的方式。（這意味著，服用一個飛躍像青蛙一樣，不練習，從一開始即履行
道德（戒）濃度（禪定）和智慧（慧），兩者是沒有實現的Arahantship。一個人必須在適當的實踐佛法秩序，NO的濃度可以得到沒有道德，沒有智慧
的培養沒有集中精神）。
- Just as the great Ocean is stable and does not overflow its boundaries, even so when I have made known a rule of training to my disciples ,they will
not transgress it even for life's sake.正如偉大的海洋是穩定的，不會溢出它的邊界，即使如此，當我已知道一個規則的訓練，我的弟子，他們不會逾越它甚至生命的緣故。 - Just as the great Ocean will not tolerate a dead body, a corpse, but quickly carries it to the shore and casts it on to the land; even so the Order
will not tolerate a person who is immoral, of bad character, of impure
and suspicious conduct, secretive in his actions, not a true recluse
but rather a sham-recluse, not chaste but pretending chastity, rotten
to the core , lustful and of vile behaviour.正如大洋不會容忍一具屍體，一具屍體，但很快拿它到海灘上，蒙上它的土地;即使這樣，命令將不會容忍任何人誰是不道德的，惡劣的性質，不純正，可疑的行為，在他的秘密行動，而不是一個真正的隱士，而是一個假隱士，但假裝不純潔的貞操，爛到核心，淫蕩和卑鄙的行為。 (in such a case) ,the Order quickly assembles and expels such a person. （在這種情況下），該命令迅速組裝並排出這樣一個人。 Even
if seated in the midst of monks' assembly, yet he is far from the
assembly, yet he is far from the Order and the order is far from him.即使坐的中間，僧侶集會，但他遠離集會，但他遠離令及遠的順序是從他身上。 (Regarding
this, in this period of decadence of the Sasana we all can see, and
have to accept that there are certain bad elements in the order today.
They really are impediments to the Order. They commit even grave
offences. But there is no immediate assemble of the community of monks
and expulsion. Undoubtedly stern actions are to be taken by the Head of
the monks and the regime in power in order to purify the Sasana). （關於這一點，在此期間墮落的Sasana我們都可以看到，並要接受有一定的不良分子今天在該命令。他們真的是窒礙難行的命令。他們甚至犯嚴重罪行。但沒有立即召集社區的僧侶和驅逐。無疑嚴厲行動將採取由頭部的僧侶和政權的權力，以淨化 Sasana）。 - Just as the might rivers like Ganga and yamuna, on reaching the great Ocean lose their former names and designations and are just reckoned as the
great ocean; even so when members of the four castes -nobles, brahmins,
burghers, and menials go forth from home into homelessness life in this
teaching and discipline proclaimed by the Buddha, they lose their
former names and lineage and are reckoned only as recluses of the Son
of the Sakyas (samana sakyaputtiya).正如可能河流恒河與亞穆納河一樣，在到達大洋失去他們以前的名
稱和標誌，並只計算為偉大的海洋;即使如此，當這四個種姓成員，貴族，婆羅門，義民，並從
menials出去家成無家可歸生活在這個學科的教學和所宣布的佛，他們失去了以前的名稱和血統，並估計僅作為隱士的兒子的Sakyas（薩馬納
sakyaputtiya）。 - Just as in the great ocean neither a decrease nor an increase will appear thought all the streams of the world flow into it and rains fall into
it from the sky; even so in the Nibbana element that is without a
remainder of substrata of existence; there is no decrease nor increase
even if many monks enter it.正如在大洋既不增加也不減少會出現以為所有的溪流世界，並流入雨水落入它從天空;即使如此，在涅槃元素，沒有剩餘的基質存在;有沒有增加也沒有減少，即使許多僧侶進入。 - Just as the great ocean has only one taste, that of salt ; even so has this teaching and discipline only one taste, the taste of liberation.正如只有一個偉大的海洋味道，即鹽;即使如此有這個只有一個教學和學科味，味道解放。
- Just as in the great ocean there are many and variegated precious things as pearls, gems, etc, even so there is in this teaching and discipline
much that is precious; and there are the precious things init; the four
foundations of mindfulness, the four right efforts, the five spiritual
powers, the seven factors of enlightenment, the noble Eightfold Path.正如在大洋有很多寶貴的東西和雜色的珍珠，寶石等，即便如此，這個國家是教學和學科多，是寶貴的，並有珍貴的東西初始化;四個基礎正念，四正確的努力，五精神力量，七因素啟蒙運動，八正道。 - Just as the great ocean is the abode of vast creatures the timingala...正如偉大的海洋是生物的居留權廣大 timingala ... etc; even so is this teaching and discipline the domain of great beings; the stream-enterer (sotapanna),and he who practises for the realization of
the fruition of stream entry(sotapattiphala),the once-returner
(sakadagami),and he who practises for the realization of the fruition
of once returner(sakadagamiphala),the Non—returner (Anagami) and he who
practises for the realization of the fruition of Non—return
(Anagamiphala); the Arahant and he who practises for Arahantship.等;
即使如此這是教學和學科領域的偉大存在，小溪，輸入者（sotapanna），他誰的做法為實現流的成果項目（sotapattiphala），一度還者
（sakadagami），他誰的做法為實現該成果的一次還者（sakadagamiphala），不還者（Anagami），他誰的做法為實現該成果非
回報（Anagamiphala）阿羅漢和他誰的做法Arahantship。
According to this discourse in the Dhamma, it is crystal clear that there is a gradual training, gradual practice and gradual progress in the Sasana.根據這一話語的佛法，它非常清楚，有一個循序漸進式的訓練，逐步實踐和循序漸進的Sasana。 This is very important in the context of practicing the Dhamma.這是非常重要的方面實踐佛法。 One should be wise enough to understand the nature of the Dhamma.每個人都應該有足夠的智慧了解佛法的本質。 It is impossible to realize the Dhamma in a hasty manner.這是不可能實現的佛法在倉卒。
There are three aspects to be followed namely Sila (morality) samadhi(concentration) and wisdom(panna).有三個方面，即應遵循的西拉（道德）三昧（濃度）和智慧（西雙版納）。 In keeping with the prtactical side of them, the Buddha had explained the significance of practicing all three simultaneously, which means that
all three mutually support each other.為了配合他們的prtactical一側，佛陀已經解釋了這三個實踐意義的同時，這意味著所有三個相互支持對方。 There is little or no possible of reaching the goal (Nibbana) by developing only one aspect of the triad.幾乎沒有或根本沒有可能達到的目標（涅槃）的發展只是一個方面的黑社會。 Therefore let us strive to understand the Dhamma properly and practise it gradually in our daily life.因此，讓我們努力去理解和實踐正確的佛法逐漸在我們的日常生活。
Bhikkhu Seelananda比丘Seelananda
