48. Kosambiya Sutras.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Kosambiya sutta) Like this I hear. Once the Blessed One was staying at Kosambi, at Ghosita Vihara. At that time, the monks in Kosambi lived competing, arguing, fighting with each other, wounding each other with weapons of the tongue. They do not sympathize with each other, do not accept sympathy; they do not reconcile themselves, do not accept reconciliation. Then a bhikkhu went to the place where the Blessed One was, and on arrival, having bowed down to the Blessed One, sat down to one side. After sitting down to one side. That bhikkhu said to the Blessed One: - Here, venerable sir, the bhikkhus of Kosambi live competing, arguing, fighting with each other, wounding each other with weapons of the tongue. They do not sympathize with each other, do not accept sympathy; they do not reconcile themselves, do not accept reconciliation. Then the Blessed One summoned a bhikkhu and said as follows: -- Go, bhikkhus, and in my name, say to those bhikkhus thus: "The Master calls for the venerable ones." -- Yes, venerable sir. That bhikkhu obeyed the Blessed One and went to the place where the bhikkhus were staying. Having arrived, he said to those bhikkhus: -- The Teacher called for the venerable ones. -- Sage, yes. The bhikkhus obeyed that bhikkhu, went to the place where the Blessed One was, and after arriving, bowed down to the Blessed One and sat down to one side. The Blessed One said to the monks who were sitting to one side: -- Is it true, bhikkhus, that you live competing, arguing, fighting, and wounding each other with weapons of the tongue. And you do not sympathize with each other, do not accept sympathy, do not reconcile yourself, do not accept reconciliation? -- That's it, Venerable Sir. -- What do you think, monks? While you live competing, arguing, fighting, hurting each other with weapons of your mouth; Meanwhile, do you abide in the conduct of the body with respect to the aspirants both in front of and behind your back, do you abide in the conduct of the mouth with respect to the aspirants both in front of and behind, the Do you take refuge in the mind of your accomplices both in front of and behind your back? -- The Blessed One, no. -- Thus, bhikkhus, you have accepted that, while you live competing, arguing, fighting, wounding each other with weapons of your mouth, meanwhile, there is no abiding from personal conduct towards fellow aspirants both in front of and behind, no abiding from verbal conduct with respect to fellow aspirants both in front and behind, no abiding from mental practice in regard to accomplices happiness both in front and behind. Thus, you ignorant people, by knowing what, by seeing, you live competing, arguing, fighting, wounding each other with weapons of the tongue; and you do not understand each other, do not accept sympathy, do not reconcile yourself, do not accept reconciliation. Thus, you ignorant people, you will suffer misfortune and suffering for a long time. Then the Blessed One said to the monks: "Monks, there are these six dharmas to be remembered, forming mutual affection, forming mutual respect, leading to harmony, leading to non-dispute, harmony, and unanimity. What is six? Here, bhikkhus, a bhikkhu abides by bodily conduct with respect to his companions of the holy life both in front of him and behind him. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. Again, bhikkhus, a bhikkhu abides by speech with respect to his companions in the holy life both in front of him and behind him. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. Again, bhikkhus, a bhikkhu abides by mental activity towards his companions in the holy life both in front of him and behind him. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. Again, bhikkhus, with regard to material possessions received in accordance with the dharma, rightly so as to those obtained only in a bowl, a bhikkhu is not someone who does not share, the material received Thus, one must be a person to share and use with virtuous companions. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. Again, bhikkhus, with regard to the precepts there is no transgression, no blemish, no stain, no impurity, liberated, praised by the wise, free from attachment, brought to meditating, the Male-stilts lived successfully in those precepts with his accomplices both in front and behind. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. Again, bhikkhus, with regard to the views belonging to the Noble One, capable of leading upwards, leading the right practitioner to the cessation of suffering, bhikkhus, living in such a view, together with the accomplices both in front and behind. This Dharma needs to be remembered, forming mutual love, forming mutual respect, leading to harmony, leading to non-argument, harmony, and unanimity. There are, bhikkhus, these six dharmas to be remembered, forming mutual affection, forming mutual respect, leading to harmony, leading to non-dispute, harmony, and unanimity. Monks, of these six dharmas to be remembered, there is one that is supreme, capturing all, and serving as a reference to all, which is precisely this view, belonging to the Noble One, capable of reaching upwards, causing the right practitioner to eradicate suffering. Bhikkhus, if a house has a pointed roof like a tower, there is a supreme dharma that captures all, serves as a link for all, that is, a pointed roof. In the same way, bhikkhus, of these six things to be remembered, there is one supreme, which captures all, and serves as a reference to all, which is precisely this view, belonging to the Noble One, capable of towards the top, causing true practitioners to end suffering. What, bhikkhus, is the knowledge that belongs to the Noble Ones, capable of leading upwards, leading to the cessation of suffering by right practitioners? Here, bhikkhus, a bhikkhu goes to a forest, or goes under a tree, or goes to an empty place, and thinks thus: 'Do I not know if I have any inner hindrances that have not been eliminated? this inner hindrance, if our mind is entangled, then we cannot know as it really is, cannot see as it really is?" If, bhikkhus, a bhikkhu is afflicted with lust, then his mind will be impeded. If, bhikkhus, a bhikkhu is stifled by anger, then his mind (of this) will be impeded. If, bhikkhus, a bhikkhu were to be troubled by laxity and torpor, until then, his mind would be troubled. If, bhikkhus, a bhikkhu is stifled by agitation, then his mind will be stifled. Hey monks, if a bhikkhu is doubted, then his mind will be fettered. If, bhikkhus, a bhikkhu has his mind entangled in the world of this world, then his mind will be fettered. If, bhikkhus, a bhikkhu has a mind bound by the world of the future, then his mind will be entangled. Male-stilts live competing, arguing, fighting, wounding each other with weapons of the tongue, until then, the mind (of this) is stifled. He knows as follows: "I have no inner hindrance that has not been eliminated. Because of this inner hindrance, if my mind is troubled, I cannot know as it is, cannot see as it really is. My mind is well directed towards the truth. enlightenment of truths". That is the first knowledge that this person can witness, belonging to the Saints, the supramundane, the ordinary people cannot witness. Again, bhikkhus, the noble disciple thinks thus: "While I practice, practice, and practice this view many times, I attain serenity by myself, I attain serenity by myself." . This one knows as follows: "While I practice, practice, practice this view many times; I attain serenity by myself, I attain serenity by myself". That is the second knowledge that this person can witness, belonging to the Saints, the supramundane, the ordinary people cannot witness. Again, bhikkhus, the noble disciple thinks thus: 'There can be any ascetic or brahmin outside of this organization who has attained such knowledge. is that so?" He understands as follows: "The knowledge that I have attained, there is no other recluse or brahmin, other than this organization, who has attained such a view." That is the third knowledge that this person can witness, belonging to the Saints, the supramundane, the ordinary people cannot bear witness. Again, bhikkhus, the noble disciple thinks thus: "The Dharma-nature (Dhammata) that a person has attained through knowledge and understanding, is it possible for me to attain such a dharma-nature?" And what, bhikkhus, is this dharma-nature that a person attains to the knowledge and understanding of? This is the dharma-nature, bhikkhus, that a witness has attained through knowledge and understanding. Any precepts that this person violates, the precepts will be released immediately. This position immediately revealed, revealed, presented before the Teacher or before the wise companions of the holy life. Having revealed, revealed, and presented, he protects and preserves in the future. Suppose, bhikkhus, a child, innocent, lying on his back, immediately withdraws his arm or leg if his hand or foot touches red coal. In the same way, bhikkhus, this is the dharma-nature by which a witness is accomplished by knowledge. Whatever precepts he violates, That precept is immediately released. This position immediately revealed, revealed, presented before the Teacher or before the wise companions of the holy life. Having revealed, revealed, and presented, he protects and preserves in the future. He knows clearly as follows: "The dharma-nature that a witness has attained is accomplished, such a dharma-nature is attained by me." Thus is the fourth knowledge that this person can witness, belonging to the Saints, the supramundane, the ordinary people cannot witness. Again, bhikkhus, the noble disciple thinks thus: "The dharma-nature that one has attained through knowledge and understanding, will I attain such a dharma-nature?" And what, bhikkhus, is this dharma-nature that a person attains to the knowledge and understanding of? This is the dharma-nature, bhikkhus, that a witness has attained through knowledge and understanding. Regardless of what needs to be done, whether big or small, help fellow holy ones; This person tries to do it, but earnestly aims to increase the study of morality, increase the study of mind, increase the study of wisdom. Bhikkhus, for example, an ox with calves, while pulling up a clump of grass (eating), still watches over the calf. In the same way, bhikkhus, this is the dharma-nature by which a witness is accomplished by knowledge. Regardless of what needs to be done, whether big or small, help fellow holy ones; he makes an effort to do it, but is earnestly aiming for the higher precepts, Increase the higher mind, increase the higher wisdom. This person knows as follows: "The dharma-nature that a witness has attained is accomplished, such a dharma-nature will be accomplished." Thus is the fifth knowledge that this person can witness, belonging to the Saints, the supramundane, the ordinary people cannot witness. Again, bhikkhus, the noble disciple thinks thus: "The power that a witness has attained, is it possible for me to achieve such power?" And what is this power, bhikkhus, that a person who has attained the knowledge of seeing achieves? This is strength, bhikkhus, for a witness to the attainment of knowledge. While the Dhamma and Discipline preached by the Tathagata were being taught, after paying attention and concentrating with his whole mind, he listened to the Dharma with his ear. This one knows as follows: "The power that a witness is achieved by knowledge, such power I have achieved". Thus is the sixth knowledge that this person can witness, belonging to the Saints, the supramundane, the ordinary people cannot witness. Again, bhikkhus, the noble disciple thinks thus: "The power that a witness has attained, is it possible for me to achieve such power?" And what is this power, bhikkhus, that a person who has attained the knowledge of seeing achieves? This is the power, bhikkhus, that a witness achieves with knowledge. While the Dharma and the Law preached by the Tathagata is taught, he is able to experience the meaning of faith (atthaveda), the Dharma of faith (Dhammaveda), and the corresponding joy of the Dharma; This position clearly understood as follows: "The power that a witness is achieved through knowledge, such a power I have achieved". Thus is the seventh knowledge that this person can witness, belonging to the Saints, the supramundane, the ordinary people cannot witness. Thus, bhikkhus, the dharma-nature is well established for this noble disciple who has accomplished these seven factors in order to attain the fruit of stream-entry. Thus, bhikkhus, the noble disciple who has accomplished these seven factors is the fruit of stream-entry. 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.