Learn Pārājika (non-combination): Chanting about Sudinna.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Explanation of professional terms Pārājika: sin of non -combination, ba-la-di, radical declaration, ba-la-thi-ca, precepts. 1. At that time, not far from Vesālī there was a village called Kalanda. There lived a rich man named Sudinna Kalandaputta. At that time, Sudinna Kalandaputta went to Vesālī with many friends because of some business to do. At that time, the Blessed One, surrounded by a large assembly, was teaching the Dhamma. 2. Sudinna Kalandaputta saw the Blessed One surrounded by a large assembly of people sitting and preaching the Dharma. After seeing it, he had this idea:[16] "Or should I also listen to the Dharma?" At that time, Sudinna Kalandaputta approached the assembly and, having arrived, sat down to one side. Having sat down to one side, Sudinna Kalandaputta had this idea: "As far as I understand the Dharma taught by the Blessed One, this is not easy for someone who is living at home to practice the holy life. completely completely, completely pure like a shaved snail shell. Or should I shave off my hair and beard, put on casa-colored robes, and leave home to live without a home?" [16] A literal translation would be: "After seeing, this arose to him: ..." 3. Then, when the Blessed One was instructed, awakened, encouraged, and excited by the Dharma talk, the assembly rose from their seats, bowed to the Blessed One, and directed their right shoulder to disturb. around, and leave. 4. After that, when the assembly stood up not long ago, Sudinna Kalandaputta went to meet the Blessed One, after arriving, he bowed down to the Blessed One and sat down to one side. Having sat down to one side, Sudinna Kalandaputta said to the Blessed One this: “Venerable Sir, as far as I understand the Dharma taught by the Blessed One, it is not an easy task for people living at home to practice the holy life fully, completely, completely and completely. pure as a shaved snail shell. Venerable Sir, I want to shave off my beard and hair, put on casa-colored robes, leave home to live without a home. Please, World-Honored One, please (perform) the monkhood for me." – “Hey, Sudinna, have you received permission from your mother and father to leave home and live without a home?” – “Venerable Sir, I have not been allowed by my mother and father to leave home and live without a home.” - "O Sudinna, the Tathagatas do not (perform) ordination for a son without the permission of his mother and father." – “Venerable Sir, how can I get my mother and father to allow me to leave home and live without a home, I will do it that way.” 5. After that, having finished the work to be done in Vesālī, Sudinna Kalandaputta went back to Kalanda village to meet her mother and father, and after arriving said this to her mother and father: “Mother and father, as far as I understand the Dharma taught by the Blessed One, it is not an easy task for people living at home to practice the holy life fully, completely and completely. pure as a shell is shaved off. I want to shave off my hair and beard, put on casa-colored robes, leave home to live without a home. Please allow me to leave home and live without a home.” When told thus, Sudinna Kalandaputta's mother and father said to Sudinna Kalandaputta this: “Dear Sudinna, you are the only son, beloved and beloved of mother and father, raised in happiness, and well cared for. Dear Sudinna, I do not know anything about suffering. Only death, the mother and father had to leave the child reluctantly; How can my mother and father allow me to leave home and live without a home while I'm still alive?" 6. On the second time, ―(as above)― On the third time, Sudinna Kalandaputta said this to her mother and father: “Mother and father, as far as I understand the Dharma taught by the Blessed One, it is not an easy thing to do for people living at home to practice the holy life fully, completely and completely. pure as a shell is shaved off. I want to shave off my hair and beard, put on casa-colored robes, leave home to live without a home. Please allow me to leave home and live without a home.” On the third time, Sudinna Kalandaputta's mother and father told Sudinna Kalandaputta this: “Dear Sudinna, you are the only son, beloved and beloved of mother and father, raised in happiness, and well cared for. Dear Sudinna, I do not know anything about suffering. Only death, the mother and father had to leave the child reluctantly; How can my mother and father allow me to leave home and live without a home while I'm still alive?" 7. At that time, Sudinna Kalandaputta (thinking): "My mother and father do not allow me to leave home to live without a home!" and lay down on that spot, on the unlined ground (saying): – “For me, either death will happen right here, or ordination.” After that, Sudinna Kalandaputta did not eat one meal, did not eat two meals, did not eat three meals, did not eat four meals, did not eat five meals, did not eat six meals, did not eat seven meals. 8. At that time, Sudinna Kalandaputta's mother and father said this to Sudinna Kalandaputta: “Dear Sudinna, you are the only son, beloved and beloved of mother and father, raised in happiness, and well cared for. Dear Sudinna, I do not know anything about suffering. Only death, the mother and father had to leave the child reluctantly; How can my mother and father allow me to leave home and live without a home while I'm still alive? Dear Sudinna, get up, eat, drink, and play. While eating, while drinking, while playing, while enjoying sensual pleasures, while doing good deeds, you can enjoy yourself, but mom and dad won't allow you to leave home and live. home." When told thus, Sudinna Kalandaputta was silent. For the second time, (as above)― On the third time, Sudinna Kalandaputta's mother and father told Sudinna Kalandaputta this: “Dear Sudinna, you are the only son, beloved and beloved of mother and father, raised in happiness, and well cared for. Dear Sudinna, I do not know anything about suffering. Only death, the mother and father had to leave the child reluctantly; How can my mother and father allow me to leave home and live without a home while I'm still alive? Dear Sudinna, get up, eat, drink, and play. While eating, while drinking, while playing, while enjoying sensual pleasures, while doing good deeds, you can enjoy yourself, but mom and dad won't allow you to leave home and live. home." By the third time, Sudinna Kalandaputta was silent. 9. Then Sudinna Kalandaputta's friends went to see Sudinna Kalandaputta, and upon arrival told Sudinna Kalandaputta this: “Dear Sudinna, you are the only son, beloved and beloved of mother and father, raised in happiness, and well cared for. Dear Sudinna, you don't know anything about suffering. Only death would make mother and father reluctant to part from you; How come while you are still alive your mother and father allow you to leave home to live without a home? O dear Sudinna, get up, eat, drink, and play. While eating, while drinking, while playing, while enjoying sensual pleasures, while doing meritorious deeds, you can enjoy yourself, but your mother and father won't allow you to leave home and live. home." When told thus, Sudinna Kalandaputta was silent. For the second time, (as above)― For the third time, Sudinna Kalandaputta's friends told Sudinna Kalandaputta this: – “My dear Sudinna, you are ― (as above)― For the third time, Sudinna Kalandaputta was silent. 10. At that time, the friends of Sudinna Kalandaputta went to meet Sudinna Kalandaputta's mother and father, and after arriving said this to Sudinna Kalandaputta's mother and father: – “Mother and father, this Sudinna lies on the unlined ground (saying): 'For me, either death will happen right here, or ordination.' If his mother and father did not allow Sudinna to leave home and live homeless, he would die on the spot. Besides, if mom and dad gave Sudinna permission to leave home and live without a home, mom and dad would still see him even after he was ordained. If Sudinna is not satisfied in leaving home to live without a home, where else is there for him? He will return right here. Mother and father, please allow Sudinna to leave home and live homeless." – “Dear children, mother and father give Sudinna permission to leave home to live without a home.” Then Sudinna Kalandaputta's friends went to see Sudinna Kalandaputta, and upon arrival told Sudinna Kalandaputta this: “Hey Sudinna, get up. You have been given permission by your mother and father to leave home and live without a home.” 11. At that time, Sudinna Kalandaputta (thinking): "I heard that I have received permission from my mother and father to leave home and live without a home," so she was overjoyed, stood up and wiped her body with her hands. . After many days, Sudinna Kalandaputta recovered her health and went to see the Blessed One, after arriving, having bowed down to the Blessed One, sat down to one side. Having sat down to one side, Sudinna Kalandaputta said to the Blessed One this: “Venerable Sir, I have received permission from my mother and father to leave home and live without a home. Venerable Sir, please, Lord, please (perform) ordination for me." Then Sudinna Kalandaputta attained ordination in the presence of the Blessed One, attained higher training. Not long after attaining the higher status, Venerable Sudinna accepted and practiced the virtues of renunciation that took the form of this: a forest dweller, a beggar, and a cloth-dresser. thrown away,[17] is the one who goes for alms in sequence from house to house. The Venerable lived in refuge in a certain village in the land of Vajjī. [17] Y paṃsukūla: y is sewn with dirty cloth discarded by people, usually the cloth wrapped around corpses found in the cemetery (ND). 12. At that time, the land of Vajjī had a scarcity of food, it was difficult to find food, there was an epidemic, food was distributed, it was not easy to make a living by trying to beg. At that time, Venerable Sudinna had this thought: "At present, the land of Vajjī has a scarcity of food, is difficult to find food, has epidemics, food is distributed, it is not easy to make a living by begging efforts. real. Furthermore, many of my relatives in Vesālī are rich, have a lot of possessions, have a lot of possessions, have a lot of gold and silver, a lot of things, and an abundance of rice, or should I live by relying on so charming? Due to being related to me, relatives will give alms. They will do good deeds and the bhikkhus will benefit, and I will not be troubled about alms food.” 13. After that, the Venerable Sudinna arranged a place to lie down, took the bowl and robe, and left towards Vesālī. In sequence, the venerable reached Vesālī. At that place in Vesālī the venerable Sudinna dwelt at Mahāvana. Venerable Sudinna's relatives heard that: "It is said that Sudinna son of Kalanda has come to Vesālī." They brought the Venerable Sudinna a meal of sixty pots of rice. At that time, the Venerable Sudinna distributed the sixty pots of rice among the monks, and in the morning, wearing robes, taking bowls and robes, went to Kalanda village for alms. While going from house to house for alms, the Venerable went to his father's house. 14. At that time, the maidservant of the venerable Sudinna's relatives intended to throw away the sour porridge that had been left overnight. At that time, the venerable Sudinna said to that relative's maidservant: “Hey sister, if that thing needs to be dumped, put it here in my bowl.” At that time, while pouring the sour porridge that had been left the previous night into the Venerable Sudinna's bowl, the maidservant of Venerable Sudinna's relatives noticed the characteristics of the arms, of the feet, and of the body. voice (of Venerable Sudinna).[18] Then the maidservant of Venerable Sudinna's retinue went to see Venerable Sudinna's mother, and after arriving said this to Venerable Sudinna's mother: “Mother, you should know that Prince Sudinna has returned.” “O slave, if you are right, I will free you from being a servant.” [18] Venerable Buddhaghosa explained in the Samantapāsādikā Commentary that eight years had passed so the maidservant could not recognize the Venerable Sudinna but only through the characteristics of the arms, legs, and voice. In addition, it is said that the Sudinna was ordained in the twelfth year of the Buddha and the time of this story was the twentieth year (VinA. i, 208). 15. At that time, Venerable Sudinna (sitting) leaned against the foot of that wall and ate sour porridge that night. And Venerable Sudinna's father, while on a business trip, saw Venerable Sudinna (sitting) leaning against the foot of a certain wall eating sour porridge that had been left the night before, and after seeing it, approached him. Sudinna, having arrived, said to the Venerable Sudinna this: “My dear Sudinna, could I have eaten sour porridge that was left overnight? Hey, dear Sudinna, should I go back to my house?" “Hey householder, I have already gone to your house. From that place got the sour porridge that was left this night.” At that time, Venerable Sudinna's father took Venerable Sudinna's arm and said to Venerable Sudinna this: “Hey, dear Sudinna, go. We'll go home." Then Venerable Sudinna went to his father's house, and upon arrival sat down on the seat arranged. At that time, Venerable Sudinna's father said to Venerable Sudinna this: "Dear Sudinna, eat it." “Hey boss, stop it. My fasting for today is complete.” “My dear Sudinna, then accept the meal tomorrow.” Venerable Sudinna accepted with silence. Then Venerable Sudinna got up from his seat and left. 16. Then, at the end of the night, Venerable Sudinna's mother covered the ground with fresh cow dung and told him to pile two piles of one gold and one silver. The piles were so large that the person standing on one side could not see the person standing on the other side, and the person standing on the other side could not see the person standing on this side. After covering the piles with rugs, arranging for seats in the middle, and covering the surroundings, Venerable Sudinna's mother said to Venerable Sudinna's ex-wife: – “Daughter-in-law, then when you dress up with any jewelry that you are loved by your son Sudinna, you should dress up with that jewelry.” – “Mother, please,” Venerable Sudinna’s ex-wife replied to Venerable Sudinna’s mother. 17. Then in the morning, the Venerable Sudinna put on his robes, took his bowl and robe, and went to his father's house. After arriving, he sat down at the arranged seat. At that time, Venerable Sudinna's father went to Venerable Sudinna, and after coming, opened the two piles and said to Venerable Sudinna this: “Dear Sudinna, this part is the dowry belonging to the woman and belongs to your mother, the other part belongs to the father, the other part belongs to the grandfather. Dear Sudinna, I can go back to the ordinary household life to enjoy wealth and do good deeds. O dear Sudinna, come back my child. Go back to the ordinary household life, enjoy your possessions and do good deeds.” “Father, I can't, I can't. I am enjoying practicing the Virtue.” On the second time, ―(as above)― On the third time, Venerable Sudinna's father said to Venerable Sudinna this: “Dear Sudinna, this part is the dowry belonging to the woman and belongs to your mother, the other part belongs to the father, the other part belongs to the grandfather. Dear Sudinna, I can go back to the ordinary household life to enjoy wealth and do good deeds. O dear Sudinna, come back my child. Go back to the ordinary household life, enjoy your possessions and do good deeds.” “Hey householder, if the householder isn't too nervous, we should talk about it.” “Hey, dear Sudinna, speak.” “In that case, householder, tell me to make huge sacks, fill them with gold and silver, put them on carts, and then drown them in the middle of the Gaṅgā River. What is the reason for that? O householder, for that word will cause you to have fear, or horror, or hairs to stand up, or guard; it will be no more for you.” When told like that, Venerable Sudinna's father expressed displeasure: “Why did Sudinna’s son say that?” Then Venerable Sudinna's father said to Venerable Sudinna's ex-wife: “Hey, daughter-in-law, if that's the case, beg you too. Perhaps Sudinna's son will do as you say." At that time, Venerable Sudinna's ex-wife hugged Venerable Sudinna's feet and said to Venerable Sudinna this: – “My son, how did these fairies make you practice the holy life for them?” “Hey, sister, I practice the holy life not because of fairies.” 19. At that time, Venerable Sudinna's ex-wife (thinking): "From now on, Prince Sudinna addresses me in her sister's voice," so she fainted and fell right there. Then Venerable Sudinna said to his father this: “O householder, if the food is to be given, then give it away. Don't bother us anymore." “Hey, dear Sudinna, eat.” At that time, Venerable Sudinna's mother and father had personally pleased and satisfied Venerable Sudinna with fine food, both hard and soft. Then, when Venerable Sudinna had finished his meal, his hand removed from the bowl, Venerable Sudinna's mother said to Venerable Sudinna this: “Dear Sudinna, this family is rich, has a lot of possessions, has a lot of possessions, has a lot of gold and silver, a lot of things, and an abundance of rice. Dear Sudinna, I can go back to the ordinary household life to enjoy wealth and do good deeds. O dear Sudinna, come back my child. Go back to the ordinary household life, enjoy your possessions and do good deeds.” “Mom, I can't, I can't. I am enjoying practicing the Virtue.” On the second time, ―(as above)― On the third time, Venerable Sudinna's mother said to Venerable Sudinna this: “Dear Sudinna, this family is rich, has a lot of possessions, has a lot of possessions, has a lot of gold and silver, a lot of things, and an abundance of rice. For this reason, dear Sudinna, leave the seed. Let's not let the Licchavis take our inheritance." “Mom, I can do this.” “My dear Sudinna, where do you live now?” “Mother, in Mahavana.” Then Venerable Sudinna got up from his seat and left. 20. Then Venerable Sudinna's mother told Venerable Sudinna's ex-wife that: – “Daughter-in-law, if so, when your period comes, then tell me.” – “Mother, please,” Venerable Sudinna’s ex-wife replied to Venerable Sudinna’s mother. Not long after that, Venerable Sudinna's ex-wife came to her period, she had her period. At that time, Venerable Sudinna's ex-wife said to Venerable Sudinna's mother this: – “Mother, I have reached my period, my period has appeared.” – “Daughter-in-law, then when you dress up with any jewelry that you are loved by your son Sudinna, you should dress up with that jewelry.” – “Mother, please,” Venerable Sudinna’s ex-wife replied to Venerable Sudinna’s mother. Then Venerable Sudinna's mother took Venerable Sudinna's ex-wife to Mahāvana to meet Venerable Sudinna, and after arriving said this to Venerable Sudinna: “Dear Sudinna, this family is rich, has a lot of possessions, has a lot of possessions, has a lot of gold and silver, a lot of things, and an abundance of rice. Dear Sudinna, I can go back to the ordinary household life to enjoy wealth and do good deeds. O dear Sudinna, come back my child. Go back to the ordinary household life, enjoy your possessions and do good deeds.” “Mom, I can't, I can't. I am enjoying practicing the Virtue.” On the second time, ―(as above)― On the third time, Venerable Sudinna's mother said to Venerable Sudinna this: “Dear Sudinna, this family is rich, has a lot of possessions, has a lot of possessions, has a lot of gold and silver, a lot of things, and an abundance of rice. For this reason, dear Sudinna, leave the seed. Let's not let the Licchavis take our inheritance." 21. – “Mother, this I can do,” then he took his ex-wife's arm and entered Mahāvana. While the study has not been prescribed, he is not aware of the danger, so he has conducted sexual intercourse with his ex-wife three times. Because of that, she became pregnant. The gods on earth have rumored that: “Venerable sir, the assembly of bhikkhus is indeed free from defilement, free from evil, now Udinna Kalandaputta has caused defilement, has caused disaster!” After hearing the rumors of the gods in the earth, the gods in the realm of the Four Great Kings spread rumors that: ―(as above)― the gods of the Dao Loi ―(as above)― the gods of the night realm Ma (as above)― Gods in the Realm of Dat Trat (as above)― Gods in the Realm of Hoa Lac Thien (as above)― Gods in the realm of Tha Hoa Tu Tran (as above)― Gods of the rank Pham Thien has rumored that: “Venerable sir, the assembly of bhikkhus is indeed free from defilement, free from evil, now Udinna Kalandaputta has caused defilement, has caused disaster!” At that moment at that moment, such rumor reached the Brahma heavens. 22. Then, when that fetus was fully developed, Venerable Sudinna's ex-wife gave birth to a son. At that time, the Venerable Sudinna's friends named the baby boy "Seeds," named Venerable Sudinna's ex-wife "Mother of Seeds," and named Venerable Sudinna. as "Father of the Seed." Later, both mother and son had left home to live without a home and had attained Arahantship.[19] [19] According to Mr. Buddhaghosa, the mother and daughter were ordained about seven or eight years later (VinA. i, 215). 23. After that, Venerable Sudinna had repentance, had regrets: "What no benefit was there for me! What a benefit was not given to me! I have achieved evil! I have not achieved good! Because I, having gone forth in the Dharma and Discipline so well expounded, cannot fully practice the pure holy life until the end of my life!" Because of that very repentance and because of that regret, he became thin, barren, discolored, appeared pale, his body was full of veins, his mind became indifferent, stagnant, miserable, sad, contrite, and seemingly lethargic. 24. At that time, the Bhikkhu khưu friends of Venerable Sudinna said to Venerable Sudinna this: “Venerable Sudinna, in the past you had a radiant appearance, radiant senses, a peaceful face, and a clear skin color. Now, at this time, the venerable one has become thin, barren, decrepit, appears pale, his body is full of veins, his mind becomes indifferent, stagnant, miserable, sad, repentant, and looks apathetic. Venerable Sudinna, is it not that you are not satisfied with the practice of Brahma?" – “Venerables, it is not that I do not enjoy practicing the holy life, but I have created evil karma, I have performed a sexual relationship with my ex-wife. Venerables, I have had repentance, I have had regrets: 'What no benefit has been given to me! What a benefit was not given to me! I have achieved evil! I have not achieved good! Because I, having gone forth into the Dharma and Discipline so well expounded like this, cannot fully practice the pure holy life until the end of my life!'” 25. – “Venerable Sudinna, it is right that you have repentance, it is right to have regrets. Because the venerable monk, who had ordained in the Dharma and Vinaya so well expounded, was unable to practice the pure holy life fully until the end of his life. 26. Venerable, did not the Blessed One, by many methods, preach the Dharma to lead to the cessation of craving, not to craving, did the Buddha preach the Dharma to lead to the cessation of attachment, but not to attachment? to lead to attachment, did he teach the Dharma to lead to the cessation of attachment, not to lead to clinging? 27. Venerable, here while the Blessed One preached the Dharma to lead to the cessation of craving, the Venerable thought of craving, preaching the Dharma to lead to no longer binding, the Venerable thought of attachment, preaching the Dharma to lead to no longer clinging, the Venerable thought of clinging. 28. Venerable, did not the World-Honored One, in many ways, preach the Dharma to lead to the cessation of craving in cravings, to lead to the cessation of passion in passions, to control things. desire, to eliminate attachments, to cut off the cycle of rebirth, to eliminate craving, to disengage from greed, to bring about cessation, to lead to Nirvana? 29. Venerable, did not the World-Honored One, in many ways, refer to the renunciation of sensual pleasures, to the understanding of sensual pleasures, to to the control of sexual desires. , referring to the eradication of sensual pleasures, refers to the easing of lustful urges? 30. Venerable sir, this incident does not bring faith to those who do not have faith, or increase the faith of those who have faith. More than that, venerable sir, it is this fact that causes distrust among the unbelievers and changes the (belief) of some who already have faith.” 31. Then, having reprimanded the Venerable Sudinna in many ways, the Bhikkhu khưu had submitted the matter to the World Honored One. At that time, the World-Honored One, on account of that fact, summoned an assembly of bhikkhus and asked the venerable Sudinna that: “Hey, Sudinna, I heard that you had sex with your ex-wife, is that true?” "That's right, Venerable Sir." The Blessed One reprimanded that: 32. – “This fool, it's not right, not reasonable, not good, not worthy of the Sa-Mon, not allowed, shouldn't do! Fool, why can't you, who have gone forth into the Dharma and Discipline so well preached, practice the pure holy life until the end of your life? 33. Fool, it is not that I have taught the Dharma in many ways to lead to the cessation of craving, not to craving, have taught the Dharma to lead to the cessation of attachment, not In order to lead to attachment, did he preach the Dharma to lead to the cessation of attachment, not to lead to clinging? 34. Fool, but here while I preach the Dharma to lead to the cessation of craving, you think of craving, preaching the Dharma to lead to freedom from attachment, you think of attachment, preaching the Dharma to lead to the cessation of attachment, you think of clinging. 35. Fool, did not I in many ways preach the Dharma to bring about the cessation of craving in cravings, to bring about dispassion in passions, to curb craving To eliminate attachment, to cut off the cycle of rebirth, to eliminate craving, to disengage from greed, to bring about cessation, to lead to Nirvana? 36. Fool, it is not that I have in many ways mentioned the renunciation of sensual pleasures, mentioned the understanding of sensual desires, mentioned the control of sexual desires, mentioned the eradication of sensual pleasures, referred to the easing of lustful urges? 37. You foolish man, it is noble for you to put your penis in the mouth of a terrible venomous snake, but it is not (noble) to put your penis in a woman's clitoris. Fool, it is noble for you to put your penis in the mouth of a black snake, but it is not (noble) to put your penis in a woman's clitoris. Fool, it is noble for you to put your penis in a burning coal pit with a blazing fire, but not to put your penis in a woman's clitoris (noble). What is the reason for that? Fool, because of that cause[20] you may go to death or suffer near death, but not because of that cause, upon disintegration of the body and death you may be reborn in any form. happiness, suffering, lower realms, hell. O fool, indeed for this reason, [20] It is the placing of a penis into the mouth of a terrible venomous snake, into the mouth of a black snake, into a burning coal pit with a bright flame. [21] Is the insertion of the penis into the female clitoris (ND). 38. Fool, and yet here it is you, that is, your being entangled in the union of two people, in pairs, in secret, is not a good deed, is the work of you villagers, is the work of the lowly, is evil, ends up having to use water to clean. Fool, for many unwholesome dhammas, you are the first transgressor, first of all. Fool, this does not give faith to the unbelievers, nor increase the faith of those who do. Fool, moreover it is this fact that brings distrust among the unbelievers and changes the (belief) of some who have faith.” 39. Then, having reprimanded the Venerable Sudinna in many ways, the Blessed One decried the difficulty in providing support, the difficulty in eating, the seeking too much, the lack of knowledge. , cliques, laziness; and in many ways he praised the ease of feeding, the ease of eating, the lack of pursuits, the satiety, the renunciation, the moderation, the harmony, the reduction , the effort. He gave a proper and suitable Dhamma talk to the bhikkhus and then told the bhikkhus: 40. – “Bhikkhus, then I will prescribe the learning for the monks for the sake of ten things: For the good of the assembly, for the welfare of the assembly, for the suppression of the causes of evil. evil objects, aimed at the abode of good bhikkhus, in order to prevent cankers in the present, in order to eliminate the contrabands or in the future, in order to bring faith to those who do not have faith, in order to increase the faith of those who already have faith, for the survival of the Dharma,[22] and to support the Law. And, bhikkhus, you should spread this teaching thus: "The bhikkhu who performs the conjugal act is guilty of pārājika, not allowed to live together."[23] And this study was prescribed by the Blessed One for such bhikkhus. [Basic stipulation] Concluding the Sudinna verse. [22] Dhamma (saddhamma): Mr. Buddhaghosa explains saddhamma consists of three parts: Pariyattisaddhamma (Dharma Study) including all the teachings of the Buddha has been gathered into the Tripitaka, Paṭipattisaddhamma (Dharma practice) is the First 13 Dharma -Dharma, 14 practices, 82 main functions, Precepts, Concentration, and Vipassana, Adhigamasaddhamma (Dharma Accomplishment) is the 4 Paths, 4 Fruits, and Nirvana (VinA. i, 225). The explanation of the 82 main duties Ṭīkā (Commentation) states that: 66 the duties of the parivāsa practitioner (starting with the thing "Shouldn't give permission to practice up to the upper level, ..., should not go on business trips while walking while walking while walking on the road while you're on the path to the top, .... the clean bhikkhu goes on business on the ground”); who do not live with the 5 classes of bhikkhus (who also practice parivāsa but have more seniority, who are worthy (practice) to return from the beginning, bhikkhus who are worthy to practice mānatta, who are practicing mānatta, who are worthy of the explanation crime) counts as 5 articles into 71; "should not receive the homage, the getting up, ..., the back scrubbing while bathing of the pure bhikkhus" counts as 1 article into 72; "should not slander the clean bhikkhu with the damage of gender, etc...." counted as 10 things; a total of 82 tasks.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.25/9/2021.