44. (Cùlavedalla sutta).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Like this I hear. At one time the Blessed One was in Rajagaha, in Veluvana's ear, in the place of Kalandaka Nivapa. Then the male lay follower Visakha went to the bhikkhuni Dhammadinna's place, and after arriving, bowed down to the bhikkhuni Dhammadinna and sat down to one side. After sitting down to one side, the male lay follower Visakha said to the bhikkhuni Dhammadinna: (Self) -- Nun, self, self, (Sakkaya), is so called. Venerable nun, how does the Blessed One call himself? -- Friend Visakha, the Blessed One calls the five aggregates of clinging to be self, i.e. the aggregate of form clinging, the aggregate of feeling, the aggregate of perception, the aggregate of clinging, and the aggregate of consciousness. Friend Visakha, these five aggregates of clinging are what the Blessed One calls self. -- Well done, Nun. The male lay follower Visakha was delighted, believed in what the bhikkhuni Dhammadinna said, and then asked the bhikkhuni Dhammadinna one more question: -- Self-originating, self-arising, nun, that's what it is called. Venerable nun, how does the Blessed One call self-origination (Sakkaya samudaya)? -- Friend Visakha, this craving leads to rebirth, accompanied by joy and greed, seeking pleasure here and there, that is, craving for sensual pleasures, craving for existence and craving for non-existence. Friend Visakha, this thirst for craving, the Blessed One called self-arising. -- Self-destruction, self-destruction, nun, is called that. How does the Blessed One call self-annihilation? -- Friend Visakha, the cessation, the absence of attachment, the absence of the residue of that craving, renunciation, relinquishment, liberation, non-attachment. This cessation, friend Visakha, is what the Blessed One calls self-destruction. -- Venerable nun, self-destruction of the Way, self-destruction of the Way, so-called. Venerable nun, how does the World-Honored One call self-destruction? -- Friend Visakha, this Noble Eightfold Path, the Blessed One called the cessation of the path by itself, that is, right understanding, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration . -- Nun, is this clinging the other five clinging aggregates or is this different from the five clinging aggregates? -- No, sage Visakha. This grasping is the other five aggregates of clinging, which is no different from the other five clinging aggregates, sage Visakha, there is lust for the five aggregates of clinging, i.e. clinging to them here. (Dear ant) -- Venerable nun, what is personal view? -- Here, sage Visakha, the uneducated ordinary person does not come to see the Noble Ones, is not well-versed in the Noble Ones' Dharma, does not practice the Noble One's Dharma, does not come to see the Noble Ones, is not mature. the Dharma of the Egos, not practicing the Dharma of the Egos, consider form as self or regard self as having form, or regard form as in self or self as in form; see feeling as self, or consider self as having feeling, or view feeling as in self, or view self as in feeling; consider perception as self, or consider self as having perception, or view perception as in self, or consider self as in perception; consider practice as self, consider self as having practice, or consider practice as in self, or consider self as in practice; view consciousness as self, or self as having consciousness, or view consciousness as in self, or view self as in consciousness. Thus, sage Visakha, is body view. -- Venerable nun, what is not personal view? -- Here, sage Visakha, the multi-literate noble disciple, comes to see the Noble Ones, is well-versed in the Dharma of the Noble Ones, practices in the Dharma of the Noble Ones, comes to the audience of the Noble Ones, and is well-versed in the Dharma of the True Ones. human beings, practice the Law of the True Beings, do not consider form as self, do not consider self as having form, do not consider form as in self, do not consider self as in form; don't consider feeling as self, don't consider self as having feeling, don't see feeling as in self, don't consider self as in feeling; do not consider perception as self, do not consider self as having perception, do not consider perception as in self, do not consider self as in perception; do not consider formations as self, do not consider self as having formations, do not consider formations as in self, do not consider self as in formations; do not regard consciousness as self, do not regard self as having consciousness, do not regard consciousness as in self, do not regard self as in consciousness. So, (The Eightfold Path) -- Venerable nun, what is the Noble Eightfold Path? -- Friend Visakha, this is the Noble Eightfold Path, that is, right understanding, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. -- Nun, is this Noble Eightfold Path conditioned or unconditioned? -- sage Visakha, the Noble Eightfold Path is conditioned. -- Venerable nun, are the three aggregates captured by the Noble Eightfold Path or the Noble Eightfold Path captured by the three aggregates? -- sage Visakha, the three aggregates are not captured by the Noble Eightfold Path; sage Visakha, the Noble Eightfold Path was captured by the three aggregates. sage Visakha, right speech, right action and right livelihood, these are collected in the precepts aggregates. Right effort, right mindfulness and right concentration, these things are absorbed in the aggregate of concentration. Right view and right thought, these are absorbed in the aggregate of wisdom. (Determined) -- What is concentration, nun, what is concentration, what is concentration, what is concentration to practice? -- Friend Visakha, one-pointedness is concentration, the Four Foundations of Mindfulness are the nimitta, the Four Stars of Need are the tools of concentration, the practice, the practice, the re-practice of those dhammas is the concentration to practice here. (Onion) -- Venerable nun, how many onions are there? -- Friend, there are these three kinds of formations: bodily formations, verbal actions, and mental formations. -- Venerable nun, what is bodily action, what is speech action, what is mental action? --Breathing in and out, sage Visakha, is a bodily formation, a verbal action, and a perception and a feeling of a mind. - Why, nun, why is breathing in and out a bodily action, why is it a mental act to think and four, and why is perception and feeling a mental activity? -- Breathing in and out, sage Visakha, belong to the body, these things are dependent on the body, so breathing in and out belongs to the body. sage Visakha, first you have to search and then speak, so you have to practice speaking. Perception and feeling and mental factors are dependent on mind, so perception and feeling belong to mental formations. (Determined) -- Venerable nun, what is the attainment of cessation of life and thought concentration? -- Friend Visakha, a bhikkhu who has attained the cessation of perception and feeling does not think: "I will enter the cessation of feeling and perception", or "I am entering the cessation of perception and feeling" or "I have attained the cessation of perception and feeling". End the life of thought". Because his mind had been trained in this way before, so it brought him to such a state. -- Nun, when a bhikkhu attains the cessation of feelings and thoughts, what dharmas cease first, bodily, verbal, or mental? -- Friend Visakha, a bhikkhu attains the cessation of feelings and thoughts, and then comes the cessation of speech formations, then body formations, and then mental formations. -- Venerable nun, how does the cessation of perception and feeling arise? -- Friend Visakha, a bhikkhu who has arisen the cessation of feelings and perceptions does not think: "I will arise the cessation of feeling and perception", or "I am arising from the cessation of feeling and perception", or "I have The beginning of the cessation of thought-life." Because his mind had been trained in this way before, it brought him to such a state. -- Venerable nun, when a bhikkhu gives rise to the cessation of feeling and perception, which dharmas arise first, bodily, verbal, or mental? -- Friend Visakha, a bhikkhu arises from the cessation of feeling and perception, the mental formations arise first, then the bodily formations, then the verbal formations. -- Venerable nun, when a bhikkhu arises the cessation of perception and feeling, what kind of contact does he feel? --Friend Visakha, when a bhikkhu arises the cessation of perception and feeling, he feels three kinds of contact: contactless, signless contact, and wishless contact. -- Venerable nun, when a bhikkhu gives rise to the cessation of feelings and perceptions, what is his mind inclined towards, towards what, towards what? -- Friend Visakha, when a bhikkhu arises from the cessation of feelings and perceptions, his mind is inclined toward seclusion, toward seclusion, inclination toward seclusion. (Long live) -- Venerable nun, how many lifespans? -- Friend Visakha, there are these three feelings, the pleasant feeling, the painful feeling, the non-suffering and the happy feeling. -- What is a pleasant feeling, nun, what is a painful feeling, and what is a non-suffering and non-pleasant feeling? --Friend Visakha, whatever is felt by the body or mind, in a pleasurable, pleasurable way, is thus a pleasurable feeling. Friend Visakha, what is felt by body or mind, painfully, without pleasure, is thus a painful feeling. Friend Visakha, whatever is felt by the body or mind, which is not pleasurable or pleasurable, is a feeling of neither pain nor pleasure. -- Venerable nun, with regard to pleasure, what is pleasurable and what is painful? With regard to suffering, what is painful and what is pleasurable? With regard to neither suffering nor pleasure, what is pleasurable, what is painful? --Friend Visakha, with regard to pleasant feelings, what abides is bliss, and what perishes is suffering. With regard to suffering, what remains is suffering, and what is perishable is bliss. With regard to non-suffering and non-pleasant feelings, having knowledge is bliss, and having no knowledge is suffering. (Optional) -- Venerable nuns, in the happy life, there is no such thing as existence; in the life of suffering, there is any continuum of existence; In the non-suffering and non-pleasant feeling, what continuum exists? -- sage Visakha, in the happy life, greed depends on existence; in the life of suffering, the continuum of anger exists; In all non-suffering and non-pleasant feelings, ignorance persists. -- Venerable nuns, is it true that in all pleasures, greed and permanence exist; in all suffering life, persistent anger exists; In all non-suffering and non-pleasant feelings, ignorance persists forever? -- sage Visakha, not in all pleasures, covetousness exists; not in all suffering, aversion exists; Not in all non-suffering and non-pleasant feelings, ignorance persists. -- Venerable nun, in the happy feeling, what must be given up. In suffering, what must be renounced. In non-suffering and non-pleasant feelings, what should be given up? -- Friend Visakha, in the happy life, greed and attachment must be abandoned. In the painful life, aversion must be abandoned. In non-suffering and non-pleasant feelings, ignorance must be abandoned. -- Venerable nun, is it that in all pleasures and lusts, greed must be abandoned. Of all sufferings, aversion must be abandoned. Of all the non-suffering and non-pleasant feelings, the constant ignorance must be abandoned? -- sage Visakha, not in all pleasures and lusts must give up; in all suffering life, self-indulgence must give up; In all non-suffering and non-pleasant feelings, ignorance must be abandoned. Here, sage Visakha, a bhikkhu who renounces sensual pleasures and unwholesome dhammas, attains and abides in the first jhāna, a state of bliss born of detachment from sensual pleasures, having thought and thought. Thus greed has been given up, no longer incessant greed exists here. Here, sage Visakha, a bhikkhu reflects as follows: "Surely I will witness and abide in the abode where the saints are now abiding." Because of wanting to aspire to the unsurpassed states of liberation, anxiety arose out of that aspiration. Therefore, aversion is given up, no more arbitrary anger exists here. Here, sage Visakha, a bhikkhu who has let go of pleasure and pain, has extinguished joy and grief, experienced before, has attained and abides in the fourth jhāna, without suffering, without pleasure, with pure mindfulness. Thus ignorance has been abandoned, there is no more permanent ignorance here. (Partner) -- Venerable nun, what is the equivalent of happiness? -- Friend Visakha, a pleasant feeling is equivalent to a painful feeling. -- Venerable nun, what is the equivalent of suffering? -- Friend Visakha, the feeling of suffering is equivalent to a feeling of pleasure. -- Venerable nun, what is the equivalent of neither suffering nor pleasure? -- Friend Visakha, neither pain nor pleasure is equivalent to ignorance. -- Venerable nun, what is the equivalent of ignorance? -- sage Visakha, ignorance takes knowledge as the equivalent. -- Venerable nun, what do you do the equivalent? -- sage Visakha, I take liberation as the equivalent. -- Venerable nun, what is the equivalent of liberation? -- Friend Visakha, is liberation equivalent to Nirvana? -- What is Nirvana equivalent to, nun? -- sage Visakha, the question goes too far, beyond the limit of the answer. Friend Visakha, the holy life is to enter Nirvana, to pass through to Nirvana, to attain Nirvana. Friend Visakha, if you wish, go to the place where the Blessed One is, and ask for this meaning. And how the World-Honored One replied to the sage, so keep it up. (Conclude) Then the male lay follower Visakha was delighted, believed in what the bhikkhuni Dhammadinna had said, got up from his seat, bowed down to the bhikkhuni Dhammadinna, turned his right body towards the bhikkhuni, and departed, went to where the Blessed One lived. After arriving, he bowed down to the Blessed One and sat down to one side. Sitting to one side, the male lay follower Visakha narrated to the Blessed One all the conversation he had with the bhikkhuni Dhammadinna. Upon hearing this, the Blessed One said to the male lay follower Visakha: -- O Visakha, the bhikkhuni Dhammadinna is the Wise! This, Visakha, the bhikkhuni Dhammadinna is a person of great wisdom. If, Visakha, you asked me what that meant, I would answer as the bhikkhuni Dhammadinna had answered. For this meaning, please maintain it like that. Thus the Blessed One preached. The male lay follower Visakha was delighted 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.