39. The Great Canon of Horses.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Maha-Assapura sutta) Like this I hear. Once the Blessed One was in the midst of the Anga people, in a hamlet of the Anga people, named Assapura (Horse hamlet). At that time the Blessed One called the bhikkhus: -- Hey, monks. -- Yes, venerable sir. Those bhikkhus obeyed the Blessed One. The Blessed One said the following: -- Sammon! Sammon! Monks, the people know that you are. And if you are asked: "Who are you!" You must admit: "We are ascetics". Now, bhikkhus, you have been given such a name, and have claimed to be so, then, bhikkhus, you must train yourselves thus: "We will uphold and practice the dharmas. Thus, our names are true and our self-identifications are true. And the offerings we enjoy. such as clothes, alms food, sitting chairs, and medicines to treat diseases, will have great results and great benefits for us. And we won't become useless, have results, and have achievements." (Virtue) What, bhikkhus, are the dharmas that make up a recluse, and the dharmas that make up a Brahmin? "We will achieve the three nobles," so, bhikkhus, you must practice. Monks, you may think: "We have achieved this level of excellence, that is enough; to this extent, we are done. We have achieved it. purpose Sa-mon happiness. We have nothing more to do." And to that extent, you can satisfy yourself. Monks, I advise you. Monks, I declare to you: When you aim for the recluse's purpose, do not forsake this goal, while there is still more work to be done. What, bhikkhus, is the work worth doing more? "Our physical actions must be pure, righteous, open, without blemish or concealment. But we do not, for the sake of that pure body, praise ourselves and criticize others." Thus, monks, you should practice. Monks, you may have an opinion: "We have attained the three noble qualities, our bodily actions are pure, to this extent, this is sufficient; to this extent, thus done. We have achieved the goal of the Sa-Mon. We have nothing more to do." And to that extent, you can satisfy yourself. Monks, I advise you. Monks, I declare to you: When you aim for ascetic conduct, do not forsake this goal, while there is still more work to be done. What, bhikkhus, is the work worth doing more? "Our speech must be pure, righteous, open, unblemished, hidden. But we do not for that pure speech, praise ourselves, criticize others." Thus, monks, you should practice. Monks, you may have an opinion: "We have attained the three noble qualities, our bodily actions are pure, our speech acts pure, to this extent, this is sufficient; to such an extent. hey, that's done. We have achieved the goal of the ascetic virtue. We have nothing more to do." And to that extent, you can satisfy yourself. Monks, I advise you. Monks, I declare to you: When you aim for ascetic conduct, do not forsake this goal, while there is still more work to be done. What, bhikkhus, is the work worth doing more? "Our intention must be pure, righteous, open, without blemish or concealment. But we do not for that pure intention, praise ourselves and criticize others." Thus, monks, you should practice. Monks, you may think: "We have attained the noble qualities, our bodily actions are pure, our speech acts pure, and our mind actions pure, to this extent, thus, just enough; to this extent, that's done. We have achieved the goal of the ascetic virtue. We have nothing more to do." And to that extent, you can satisfy yourself. Monks, I advise you. Monks, I declare to you: When you aim for ascetic conduct, do not forsake this goal, while there is still more work to be done. What, bhikkhus, is the work worth doing more? "Our lives must be pure, righteous, open, without blemish, concealed. But we do not for that pure life, praise ourselves, criticize others." Thus, monks, you should practice. To this extent, bhikkhus, you may have an opinion: "We have attained the noble perfections, our bodily conduct is pure, our speech is pure, our mind is pure, and our life is pure, to this extent. , that's just enough; to this extent, that's done. We've achieved the goal of the ascetic virtue. We have nothing more to do." And to that extent, you can satisfy yourself. Monks, I advise you. Monks, I declare to you: When you aim for a recluse's purpose, do not forsake this goal, (Guard the apartments) What, bhikkhus, is the work worth doing more? "We must protect the senses. When the eye sees form, it does not grasp the general sign, does not grasp the particular sign. What are the causes of the eye not being controlled, causing craving, grief, evil, and unwholesome actions? When the dharma arises, we will control that cause ourselves, protect the eye, practice the protection of the eye. When the ear hears the sound... the nose smells the scent... the tongue tastes the taste... the body feels. .. the mind perceives the dharmas, not grasping the general characteristics, not grasping the individual characteristics. We will control that cause ourselves, protect the mind-base, practice the mind-base protection." Thus, monks, you should practice. Monks, you may have the opinion: "We have achieved the three nobles, our body practice is pure, our speech is pure, our mind is pure, our lives are pure, and our faculties have been protected, to this extent, that's enough; To this extent, so done. We have achieved the goal of the ascetic virtue. We have nothing more to do.” And to that extent, you can satisfy yourself. Monks, I advise you. : When you aim for the purpose of the recluse, do not forsake this goal, while there is still more work to be done. Monks, I advise you. Monks, I declare to you: When you aim for ascetic conduct, do not forsake this goal, while there is still more work to be done. Monks, I advise you. Monks, I declare to you: When you aim for ascetic conduct, do not forsake this goal, while there is still more work to be done. (Abstain from eating) What, bhikkhus, is the work worth doing more? "We must know moderation in eating and drinking, with right thinking, we eat food, not for fun, not for passion, not for decoration, not to beautify ourselves, but only to this body is long lived and maintained, in order to avoid injury, to support the holy life, thinking: "Thus we destroy old feelings and do not allow new sensations to arise, and we will not make mistakes, live in peace.” Thus, monks, you need to practice. But, monks, you may have an opinion: "We have When we achieve the noble attainments, our body and actions are pure, our speech and actions are pure, our minds are pure, our lives are pure and our faculties are protected, and we eat and drink in moderation, to this extent, that's enough. ; to this extent, so done. We have achieved the goal of the ascetic virtue. We have nothing more to do.” And to that extent, you can satisfy yourself. Monks, I advise you. : When you aim for the purpose of the recluse, do not forsake this goal, while there is still more work to be done. (Attention and vigilance) Monks, how is the work worth doing more? "We have to be attentive. We must be alert. During the day walking (or) while sitting, we must clear our mind of all hindrances. At night, walking (or) while sitting, we should walk (or) while sitting." We must clear our mind of all dharmas. In the middle of the night, we must lie down in the lion's posture, leaning on the right hand side, one foot resting on the other, mindful and alert, thinking about waking up. When we wake up at night, we walk (or) while sitting, we must cleanse our minds of all dharmas." Thus, monks, you should practice. But, bhikkhus, you may have an opinion: "We have achieved the noble qualities, our body and actions are pure, our speech is pure, our mind actions are pure, our lives are pure, the bases have been maintained, eating with moderation, attention and vigilance, to this extent, that's enough; To this extent, so done. We have achieved the goal of the ascetic virtue. We have nothing more to do.” And to that extent, you can satisfy yourself. Monks, I advise you. : When you aim for the purpose of the recluse, do not forsake this goal, while there is still more work to be done. (Mindfulness awareness) What, bhikkhus, is the work worth doing more? "We must be mindful and aware, be aware when walking forward, when going back and forth, be aware when looking straight ahead, when looking around, be aware, when bending, when stretching, be aware, when wearing double robes and bowls, The upper robes are all aware; when eating, drinking, chewing, and swallowing, they are alert; when defecating and urinating, they are alert; when walking, standing, lying down, awake, speaking, and being quiet, they are all alert. Thus, monks, you should practice. But, bhikkhus, you may think: "We have achieved the noble qualities, our body and actions are pure, our speech is pure, our mind is pure, our lives are pure, our senses have been purified. to be protected, to eat in moderation, to pay attention to be alert, to be mindful and to be aware, to this extent, that's enough; to this extent, that's done. - discipline. (Excluding the hindrances) What, bhikkhus, is the work worth doing more? Here, bhikkhus, a bhikkhu chooses a quiet place, such as a forest, a tree stump, a ravine, a cave, a charnel ground, a grove of trees, the open air, a haystack. After returning from his alms round and having eaten, he sat cross-legged, with his back straight, and abiding mindfully in front of him. He abandons covetousness for the world, lives with a mind free from craving, purifies his mind of craving. Abandoning anger, he lives with a mind free from anger, with loving-kindness and compassion for all sentient beings, purging his mind of anger. Abandoning laxity and laxity, he lives free from dullness and torpor, with his mind directed to the light, mindful and aware, purging his mind of laxity and torpor. Abandoning too much restlessness and regret, he lives without agitation and regrets, inwardly calm, purging his mind of restlessness and regret. Abandoning doubt, he lives free from doubt, Monks, like a person in debt, he immediately engages in occupations. These occupations are flourishing, not only can he pay off his old debts, he also has excess money to support his wife. That person thinks: "I was in debt before, so I did jobs. These occupations were prosperous, I could not only pay the old debts, but also have excess money to support my wife." Because of that, he is happy and rejoicing. Monks, like a person who is sick, in pain, serious, eating and drinking, and physically weak. After a while, the person recovers from the disease, eats and drinks well, and regains his strength. He thinks: "I used to be sick, in severe pain, unable to eat and drink, physically weak. Now I am cured, eating and drinking, and my physical strength is restored." Because of that, he is happy and rejoicing. Monks, like a person locked in a prison. After a while he was released from prison, complete peace of mind, property is not reduced. He thinks: "I was locked in a prison before, now I am free from prison, peaceful and perfect, without any loss of property. "That person is happy and joyful. Monks, like a slave, he is not self-controlled, dependent on others, not free to move. He or she is freed from slavery for a while, has self-control, is not dependent on others, a person is freed from slavery, has self-control, is not dependent on others, a liberated person, is free to move around. . He thinks: "Before I was enslaved, without self-control, dependent on others, unable to move freely. Now I am free from slavery, have self-control, not dependent on others, one person. liberated, free to move. Because of that, he is happy and rejoicing. Monks, like a rich man, many possessions, are passing through the desert. After a while he went out of the desert, reached the village, safe, without danger, without loss of property. He thinks: "I used to be rich, with many possessions. I went through the desert. Now I have passed through that desert, safe, without danger, without loss of property." Because of that, he is happy and rejoicing. In the same way, bhikkhus, a bhikkhu contemplates the five hindrances that have not yet been relinquished, as a debt, as a disease, as a prison, as a bondage, as a road through the desert. Just as, bhikkhus, is not indebted, free from disease, free from imprisonment, free, and attains a safe and healthy land. Monks, a bhikkhu contemplates the five hindrances when they are eradicated. (Four layers of meditation-na) Having abandoned these five hindrances, which defile the mind and weaken wisdom, he renounces sensual pleasures, abandons evil, realizes unwholesome dharmas, and abides in the first jhāna, a state of rapture and detachment. sex birth, have range, have four. He pervades, saturates, fills, and fills this body with the rapture born of seclusion, and there is no part of his whole body that is not permeated by that rapture born of seclusion. Monks, like an expert bath-servant, or a disciple of a bath-servant, having sprinkled bath powder in a copper basin, he then kneaded it with water, and the bath powder was soaked in wet water, and kneaded. with wet water, wetting both inside and out with water, but not in drops. In the same way, bhikkhus, a bhikkhu permeates, hydrates, fills, and fills this body with the joy and happiness born of detachment from sensual pleasures, and there is not a single part of the body that is not filled with joy and happiness born of detachment from sensual pleasures. it permeates. Again, bhikkhus, a bhikkhu has ceased to seek and thought, and attains and abides in the second jhāna, a state of rapture and bliss born of concentration, free from thought, without thinking, with a single mind. He permeates, saturates, fills, and fills this body with the rapture born of concentration, and there is no part of his whole body that is not permeated by that joy and happiness born of concentration. Monks, it is like a lake, where water rises from the inside, there is no hole in the East, no hole in the West, no hole in the North, no hole in the South. water runs out, and sometimes it rains heavily. A spring of cool water gushed forth from that lake, permeating, drenching, filling, filling the lake with cool water, and there was no part of that lake that was not permeated by cool water. In the same way, bhikkhus, he permeates, saturates, fills, Again, bhikkhus, a bhikkhu is rejoicing in equanimity, mindfully aware, and feeling in his body the pleasant feeling that the sages call "discharge of mindfulness and bliss," attaining and dwelling in the third jhāna. He permeates, saturates, fills, and fills this body with that joy-free feeling, and there is no part of his whole body that is not permeated by that joyful feeling. Monks, suppose that in a blue lotus pond, a pink lotus pond, and a white lotus pond, there are blue lotuses, pink lotuses, or white lotuses. Those lotuses are born in water, grow up in water, do not go beyond water, nourished in water, from tip to tip to the root are permeated, soaked, permeated by that cool water, no place. None of the entire blue lotus, pink lotus, or white lotus is not permeated by that cool water. In the same way, bhikkhus, a bhikkhu permeates, drenches, and fills, Again, bhikkhus, a bhikkhu releases pleasure and pain, puts an end to joy and sorrow, which he has felt before, attains and abides in the fourth jhāna, free from pain and pleasure, equanimous with pure mindfulness. He pervades his whole body with a pure and clear mind, and there is no part of his whole body that is not permeated by that pure and clear mind. Monks, if a person is sitting with a white cloth covering his head, there is no part of his body that is not covered by that white cloth. In the same way, bhikkhus, he sits pervading his whole body with a pure and clear mind, and there is no part of his body that is not pervaded by that pure and clear mind. (Ba Minh) With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm, and calm, he directs the mind, directs it to the Perfection of Life. He remembers past lives, as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one. thousand births, one hundred thousand births, many decaying kalpas, many becoming kalpas, many destructive kalpas, and eons of completion. He remembers: "In that place, I had such a name, such a family name, such a caste, such a happy life, such a long life span. After dying there I was born in that place, in that place, I had such a name, such a family name, such a caste, such a miserable life, such a long life span, after death. in that place, I was born here". So, he remembers many past lives with outlines and details. Monks, if a man goes from his village to another village, from that village to another village, and from this village to his own village, he thinks: 'I am leaving my village. to that village, to this place, I stood like this, sat like this, spoke like this, was quiet like this. From that village, I returned to my village." Thus, bhikkhus, with a mind so concentrated, pure and clear, unblemished, free from afflictions, pliable, easy to use, steady, and calm, he directs the mind, directs it to it. Smart network. He remembers past lives, as one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, two a hundred lives, a thousand lives, a hundred thousand lives, many eons of destruction, many eons, many eons and eons. He remembers: "In that place, I have such a name, such a family name, such a caste, such food, such a painful life, such a long life. After dying in that place, I was born in this place. In this place, I got my name like this, my family like this, my class like this, my food like this, my life and my happiness like this. like this, the life span is like this. After dying in this place, I was born here." Thus, he remembers many past lives along with outlines and details. In this place, I have this name, this family name, this class, this kind of food, this kind of pain and pleasure, this kind of life span. Having died in this place, I am born here.” Thus, he remembers many past lives along with their outlines and details. In this place, I have this name, this family name, this class, this kind of food, this kind of pain and pleasure, this kind of life span. Having died in this place, I am born here.” Thus, he remembers many past lives along with their outlines and details. With such a mind that is still, pure and clear, unblemished, free of afflictions, pliable, easy to use, firm, and calm, he directs the mind, directs it to the wisdom of sentient beings' samsara. He, with his pure, superhuman divine eye, sees the life and death of living beings. He knows well that sentient beings, the lowly, the noble, the beautiful, the ugly, the fortunate, the unlucky are all due to their actions. Beings who do evil deeds in body, speech, and mind, slander saints, follow wrong views, create karma according to wrong views. These people, after the breakup of the body, after death, must be reborn in the bad realms, in the bad destinations, in the lower realms, in hell. And those who do good deeds in body, speech and mind, do not slander the saints, follow right view, create karma according to right view. These people, after the breakup of the body, after death, are reborn in a good destination, in the heavenly realm. this world. Thus he, with his divine eye, pure and superhuman, sees the life and death of living beings. He knows well that sentient beings, the lowly, the noble, the beautiful, the ugly, the fortunate, the unfortunate, are all due to their actions. Bhikkhus, if there were two houses with doors, and here a person with eyes stood in the middle, this person could see (others) going in, going out, passing by, going back and forth. In the same way, bhikkhus, he, with his pure, superhuman divine eye, sees the life and death of living beings. He knows well that sentient beings, the lowly, the noble, the beautiful, the ugly, the fortunate, the unfortunate, are all due to their actions. Beings who do evil deeds in body, evil in speech, evil in mind, slander saints, follow wrong views, create karma according to wrong views. These people, after the breakup of the body, after death, must be reborn in an evil realm, beast, hell, hell. As for those sentient beings who accomplish virtuous actions of body, accomplish good deeds of speech, accomplish virtuous deeds of mind, do not slander saints, follow right view, create karma according to right view, those who Now, after the breakup of the body, after death, one will be reborn in good animals, in the heavens, in this world. Thus with the divine eye pure and superhuman, he sees the life and death of living beings. He understands that sentient beings, the lowly, the noble, the beautiful, the ugly, the lucky, the unfortunate, are all due to their actions. be reborn in good animals, in heaven, in this world. Thus with the divine eye pure and superhuman, he sees the life and death of living beings. He understands that sentient beings, the lowly, the noble, the beautiful, the ugly, the lucky, the unfortunate, are all due to their actions. be reborn in good animals, in heaven, in this world. Thus with the divine eye pure and superhuman, he sees the life and death of living beings. He understands that sentient beings, the lowly, the noble, the beautiful, the ugly, the lucky, the unfortunate, are all due to their actions. With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm, and calm, he directs the mind, directing it to the full knowledge of the Lice. He knows as it really is: 'This is suffering', knows as it really is: 'This is the cause of suffering', knows as it really is: 'This is the cessation of suffering', knows as it really is: 'This is the way leading to the cessation of suffering. ", know as it really is: "These are the contrabands", know as it really is: "This is the cause of the taints", know as it really is: "This is the cessation of the contraband", know as it really is: "This is the way leading to the eradication of defilements". Through such understanding, such realization, his mind is freed from the taint of desire, from the taint of existence, from the taint of ignorance. With regard to oneself thus liberated, the understanding arises: "I am liberated". He understands: "Birth has ended, the holy life has been accomplished, what needs to be done has been done, after the present life there is no other life." Monks, if in a great mountain range there is a lake, pure, clear and unblemished, a person with eyes, standing on the shore, will see mussels, oysters, stones, pebbles, Schools of fish swimming back and forth or standing still. He thought: "This is a pure, clear, uncontaminated lake. These are mussels, oysters, rocks, pebbles, schools of fish swimming back and forth or standing still." In the same way, bhikkhus, a bhikkhu knows as it really is: "This is suffering... knows as it really is: "This is the Way leading to the cessation of defilements!" Through such understanding, through receiving With such knowledge, his mind is freed from the taint of sensual pleasures, from the taint of existence, from the taint of ignorance. With regard to himself liberated, he understands: "Birth is ended, the holy life has been accomplished, the necessary things are done. what has to be done has been done, after the present life there is no other life." (Arahant) Such a monk, bhikkhus, is called a recluse, a brahmin, one who has washed himself, one who has known and understood, one who is learned, one who is holy, one who is the Arahant. How, monks, is a monk a recluse? This one has brought to a halt all evil, unwholesome dhammas, which are tainted, lead to rebirth, are feared, bring about suffering, and lead to future birth, old age, and death. Thus, bhikkhus, a bhikkhu is a recluse. And how, bhikkhus, is a bhikkhu a brahmin? This one has brought out the evil, the unwholesome dharmas, which are tainted, lead to rebirth, fear, bring suffering and fruition, lead to birth, old age, and death in the future. Thus, bhikkhus, a bhikkhu is a brahmin. And, bhikkhus, how is a bhikkhu washed clean? This one has washed away the evil, the unwholesome dharmas, which are tainted, lead to rebirth, fear, bring suffering and fruition, lead to birth, old age, and death in the future. Thus, bhikkhus, the bhikkhu has washed himself clean. And how, bhikkhus, did a bhikkhu know and understand? He has known and understood the evils, the unwholesome dhammas, which are tainted, lead to rebirth, are fearful, bring suffering and fruit, lead to birth, old age, and death in the future. Thus, bhikkhus, a bhikkhu knows and understands. And, bhikkhus, how is a bhikkhu learned? This one has destroyed the evil, the unwholesome dhammas, which are tainted, lead to rebirth, fear, bring suffering and fruit, lead to birth, old age, and death in the future. Thus, bhikkhus, a bhikkhu is learned. And how, bhikkhus, is a bhikkhu called a saint? This one has made far away from the evil and unwholesome dharmas, which are tainted, lead to rebirth, are fearful, bring suffering and fruit, lead to birth, old age, and death in the future. Thus, bhikkhus, a bhikkhu is called a saint. And how, monks, is a bhikkhu called an Arahant? This one has made far away from evil, unwholesome dhammas, which are polluted, lead to rebirth, fear, bring suffering and fruition, lead to birth, old age, and death in the future. Thus, bhikkhus, a bhikkhu is an Arahant. Thus the Blessed One preached. Those bhikkhus rejoiced and believed in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.21/9/2021.