43. The Great Sutra of Phuong Quang.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Mahàvedalla sutta) Like this I hear. Once the Blessed One was at Savatthi, at Jetavana, at Anathapindika's vihara. At that time, Venerable Maha Kotthita, in the evening, having finished his meditation, got up, went to the place where Venerable Sariputta was, and, having arrived, spoke greetings to Venerable Sariputta. , ask politely and then sit down to one side. After sitting down to one side, Venerable Maha Kotthita said to Venerable Sariputta: (Wisdom) -- This is what is called, sage, paralyzing wisdom, paralyzing wisdom (Suppanna). Hey sage, how is it called intellectual paralysis? -- Because there is no wisdom, no wisdom (Nappajanati), this sage should be called paralyzing wisdom. No wisdom what? No wisdom: this is suffering, no knowledge: this is the origin of suffering, no knowledge: this is the cessation of suffering, no understanding: this is the Path leading to the cessation of suffering. Because there is no wisdom, no wisdom, this sage, it is called paralyzing wisdom. -- Good luck, Sage! Venerable Maha Kotthita was delighted, believed in what Venerable Sariputta said, and then asked Venerable Sariputta one more question: -- This, sage, wisdom, wisdom is called so. Hey sage, what is called wisdom? Because there is wisdom, there is wisdom, sage, so it is called wisdom. What wisdom is there? There is wisdom: this is suffering, there is wisdom: this is the origin of suffering, there is wisdom: this is the cessation of suffering, there is wisdom: this is the Path leading to the cessation of suffering. Because there is wisdom, there is wisdom, this sage, should be called wisdom. (Awake) -- Consciousness, consciousness, this is called, sage, this, sage, how is it called consciousness? -- Hey sage, because of knowledge, knowledge, this sage should be called conscious. What knowledge? Knowledge of happiness, knowledge of suffering, knowledge of non-suffering and non-pleasure. Because knowledge, knowledge, this sage, should be called conscious. -- Such wisdom, sage, such consciousness, are these combined or uncombined? Is it possible to point out the difference between these dhammas, after analyzing them many times? -- Such, sage, such wisdom, such consciousness, these things are combined, not uncombined. It is not possible to tell the difference between these dhammas, after analyzing them many times. sage, what is cognizable is cognizable, what cognizable is cognizable. Therefore, these dhammas are combined, not uncombined, and it is not possible to tell the difference between these dhammas, after analyzing them many times. -- Such, sage, such wisdom, such consciousness, what is the difference between these combined and not uncombined dharmas? -- Such wisdom, friend, such consciousness, among these combined, not uncombined, wisdom is to be developed (Bhavetabba), and consciousness to be understood (Parinneyyam) ) so is the difference between these dhammas. (Long live) -- Feeling, feeling, this is called, friend. What, sage, is called feeling? -- Feeling, friend, feeling (Vedeti), should be called feeling. And what feeling? Feeling happy, feeling painful, feeling no pain and no pleasure. Friend, feeling, feeling, should be called feeling. (Thought) -- This, sage, perception, perception (Sanna) is called so. Hey sage, how is it called perception? -- Perception, perception (Sanjanati), sage, should be called perception, And what perception? Perception is blue, perception is yellow, perception is red, perception is white. Perception, perception, this sage, should be called perception. -- Friend, feeling like this, thinking like that, are these dharmas combined or not? Is it possible to point out the difference between these dhammas, after analyzing them many times? -- Such, friend, feeling like this, thinking like that, these things are combined, not uncombined. It is not possible to tell the difference between these dhammas, after analyzing them many times. Friend, whatever can be felt is perceivable, and whatever is perceivable is palpable. Therefore, these dhammas are combined, not uncombined, and it is not possible to tell the difference between these dhammas, after analyzing them many times. (Triumph) -- What can a pure consciousness, unrelated to the five senses, lead, friend? -- This sage, pure consciousness, unrelated to the five senses, can lead to boundless space; space is boundless, can lead to Boundless Consciousness; Consciousness is boundless, can lead to the base of Nothingness, there is nothing. -- Hey, sage, what is the dharma that comes by means of which can be understood? -- Friend, through the eye of wisdom, the dharma is brought to be able to understand. -- What does wisdom mean, sage? -- Friend, wisdom means complete knowledge (Abhinnattha), means complete knowledge (Parinnattha), means cessation (Pahanattha). (Right view) -- Friend, how many conditions cause right view to arise? -- There are, sage, two conditions for right view to arise: the voice of others and the righteous attention. Friend, due to these two conditions, right view arises. -- Friend, how many factors must right view be supported by in order to have mind that liberates the fruit, mind that liberates the fruit of merit, and wisdom that liberates the fruit of virtue? -- Right view, friend, must be supported by the five factors in order to have mind that liberates the fruit of merit, mind that liberates the fruit of merit, wisdom that liberates the fruit of merit, and wisdom that liberates the fruit of merit. Here, sage, right view is supported by morality, supported by literature (Suta), supported by discussion, supported by Samatha, supported by Vipassana. Right view, friend, is supported by these five factors for the mind that liberates the fruit, the mind that liberates the fruit of merit, wisdom that liberates the fruit, and the wisdom that liberates the fruit of merit. (Huu) -- Friend, how many bhava are there? --There are three existences, sage: sensuality, materiality, and formless existence. -- How, friend, is future rebirth possible? -- Obscured, sage, by ignorance, bound by craving, sentient beings delight here and there, thus future rebirth takes place. -- How come future rebirth, sage, does not take place? -- Friend, ignorance is relinquished, wisdom arises, and craving is destroyed, so future rebirth does not take place. (First meditation) -- What, sage, is the first Zen? - Here, friend, a bhikkhu who is separated from sensual pleasures, away from evil and unwholesome dharmas, attains and abides in the first jhāna, a state of bliss born of detachment from sensual pleasures, possessing volition and volition. Thus, sage, is called the first Zen. -- Hey, sage, how many factors does the first Zen have? -- Friend, the first Zen has five factors. Here, friend, a bhikkhu has attained the first jhāna, having thought, thought, joy, happiness, and one-pointedness. Friend, the first Zen has five such factors. -- Friend, how many factors does the first Zen give up and how much does it accomplish? "Friend, the first jhāna abandons the five factors and attains the five factors. Here, friend, a bhikkhu who has attained the first jhāna has given up lust, abandoned aversion, abandoned laxity and laxity, abandoned agitation, abandoned doubt, and attained to thought, pleasure, joy, and happiness. and single-minded. Thus, sage, the first jhāna abandons the five factors, and attains the five factors. (Five units) -- Hey, sage, these five senses, have different realms, have different worlds, don't confuse realms and realms with each other. That is, eyes, ears, nose, tongue, body. Friend, among these five faculties, there are different realms, there are different precepts, there are no receiving realms, there are mutual precepts, what is the basis for them, what is receiving the realm, the practice precepts. of them? --Friend, these five senses, have different realms, have different precepts, not receive the realms of life, and practice each other, that is, eyes, ears, nose, tongue, and body. Friend, among these five senses, there are different realms, there are different moral conducts, there is no confusion of realms and realms with each other, the mind is to make medical facilities for them, and the mind to receive the realm and the moral precepts of they. -- These five senses, sage, are the eyes, ears, nose, tongue, and body. This, sage, these five senses, for what reason do they reside? -- These five senses, sage, are the eyes, ears, nose, tongue, and body. This, sage, these five faculties, because of the condition of longevity (Ayu), they abide. -- Hey, sage, what is the life-span that settles down? -- Longevity is due to the hot air that settles. -- Hey, sage, what is the cause of the heat to stay? -- The heat is due to the longevity of life that resides. -- Now, sage, we know from the words of Venerable Sariputta that the lifespan is dependent on the heat that resides. Now we know again from the words of Venerable Sariputta that the heat is due to the longevity condition that stays. Hey sage, how, need to understand the meaning of these words? -- Hey sage, I'll give an example. By example, here some wise people will understand the meaning of words. Friend, for example, when an oil lamp is lit, the wick of the lamp, the light is revealed, because of the light, the wick is seen. In the same way, sage, life is conditioned by the heat of life, and by the heat of life, it is established. (Dharma life practice) -- Friend, are these Ayusankhara dhammas to be felt (Vedaniya), or are these dhammas different from these? -- These dhammas, sage, are not those to be felt. Friend, if these practices are experienced, it is not possible to specify the arising of a bhikkhu who has attained the cessation of perception and feeling. Friend, since other things are practiced and other things are felt, it is possible to point out the arising of a bhikkhu who has attained the cessation of perception and feeling. -- With regard to this body, friend, when how many dharmas are abandoned, is this body lying down, thrown away, thrown away, like an inanimate log? -- With regard to this body, friend, when the three dharmas are abandoned: longevity, heat, and consciousness, then this body lies down, is thrown away, thrown away, like an inanimate log. -- What is the difference, friend, between this dead thing, this life-and-death, and a bhikkhu who has attained the cessation of perception and life? -- This dead thing, friend, at the end of life, its bodily formations cease, cease, speech formations cease, cease, mental formations cease, cease, life span ceases, heat ceases, damaged premises. As for a bhikkhu who has attained the cessation of perception and feeling, his bodily formations are ceased, his bodily formations ceased, his speech formations ceased, his mental formations ceased, and his lifespan ceased. annihilated, the heat does not destroy, the senses are enlightened. This, friend, is the difference between this dead thing, this common life and that of a bhikkhu who has attained the cessation of perception and life. (Freedom of mind) -- Hey, sage, how many conditions are there for attaining the mind to be liberated from pain and pleasure? -- Friend, there are four conditions for attaining the attainment of liberation from pain and pleasure. Here, friend, a bhikkhu who has let go of happiness, has let go of suffering, has extinguished joy and grief, has experienced first, and has attained and abided in the fourth jhāna, without suffering, without pleasure, with pure mindfulness. This, sage, is through these four conditions that enter the mind to be freed from pain and pleasure. -- Hey, sage, how many conditions are there for entering the signless mind of liberation? -- Friend, there are two conditions for the attainment of the signless entry of the liberated mind: the absence of signless attention and the signless world of attention. This, sage, is due to these two conditions that enter the signless mind of liberation. -- Hey sage, how many conditions for abiding in the formless mind liberated? -- There are, sage, three conditions for dwelling on the signless mind of liberation: not paying attention to the essential signs, paying attention to the signless world, and a pre-preparedness. This, sage, is due to these three conditions that dwell in the formless mind of liberation. -- Hey sage, how many conditions for the arising of the formless mind of liberation? -- Friend, there are two conditions for the arising of the signless mind of liberation: the attention of the signless and the non-mindful of the signless world. This, sage, is due to these two conditions that arise the signless mind of liberation. --Friend, this immeasurable liberation of mind, this non-possessive liberation, this void of liberation, and this formless liberation of mind, these dharmas have different meanings and different names, or identical meanings and difference name. -- Friend, this immeasurable emancipation of mind, the emancipation of nothingness, the emancipation of no-mind, and this formless emancipation of the mind, there is a method, sage, because of this method, they are wrong. difference and different name. And, friend, there is another method, because of this method, the dharmas have the same meaning and different names. Hey, sage, how is there a Dharma door, because of this method, the French have different meanings and have different names? Here, friend, a bhikkhu dwells pervading one direction with a mind connected with lovingkindness, likewise the second, likewise the third, likewise the fourth. Thus, throughout the whole world, above, below, across, all regions, and all over the boundless, he abides pervading himself with a mind entwined with love, generous, boundless, without hatred, without anger. . With a mind of friendship with compassion... with a heart of friendship with joy... abiding in one direction, with a mind connected with equanimity, so is the second, so is the third, and so is the fourth. Thus, throughout the whole world, above, below, across, in all regions, and throughout the boundless, he abides pervadingly with a mind that is united with equanimity, generous, boundless, without hatred, without anger. . Thus, sage, is called immeasurable liberation of mind. And what, sage, is the liberated mind of nothingness? Here, friend, a bhikkhu, who transcends all bases of boundless consciousness, thinks: 'There is nothing', attains and abides in the base of nothingness. Thus, sage, it is called the liberated mind of nothingness. And what, sage, is no liberated mind? Here, friend, a bhikkhu goes to a forest, or to a tree, or to an empty house, and thinks thus: 'This is emptiness, neither self nor self. Thus, sage, it is called not mind liberation. And what, sage, is the signless mind of liberation? Here, friend, a bhikkhu does not pay attention to the essential signs, attains and abides in the signless concentration of mind. Thus, sage, it is called signless liberation of mind. Thus, there is a Dharma-door and because of this Dharma-door, those dharmas have different meanings and different names. And, sage, how is there a Dharma-door and because of this Dharma-door they mean the same thing, but the names are different. Greed, sage, is the cause of the limit; yard is the cause of the quantity limit; si is the cause of the quantity limit. For a bhikkhu who has eradicated the defilements and greed, hatred, and delusion, this has been cut down at the root like the trunk of a tala tree is cut down to the root, making it impossible for them to be reborn in the future. Friend, when the liberated consciousnesses are immeasurable, the unmoved liberated consciousness is said to be supreme for those liberated cittas, and the unmoved liberated mind is free from greed, hatred, and delusion. . Greed, friend, is something (obstacle), hatred is something (obstacle), delusion is something (obstacle). For a bhikkhu who has eradicated the defilements, these greed, hatred, and delusion have been cut down at the root, just as the trunk of a tala tree is cut down to the root, making it impossible for them to be reborn in the future. Friend, when liberated cittas are non-possessive, immobilization of liberated consciousness is said to be paramount to those liberated cittas, and immobilization of liberated citta is free from greed, without aversion, without aversion. have si. Greed, sage, is the cause of appearances, hatred is the cause of appearances, delusion is the cause of appearances. For a bhikkhu who has eradicated the defilements, these greed, hatred, and delusion are cut down at the root, just as the trunk of a tala tree is cut down at the root, making it impossible for them to be reborn in the future. Friend, when the liberated consciousnesses are formless, the unmoving liberated consciousness is said to be supreme for those liberated cittas, and this unmoved liberating consciousness is free from greed, without anger, without aversion. si. Thus, sage, is this method, those dharmas are synonymous, but different names. The venerable Sariputta preached thus. Venerable Maha Kotthita rejoiced and believed in the words of Venerable Sariputta.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.