Learn Verañjakaṇḍaṃ: Verses of Verañja.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. TIRBAN LAW – ANALYSIS OF THE GIRLS EPISODE ONE ******* Homage to the Blessed One, the Arahant, the All-Knowing One! CHAPTER VERAÑJA - Dependent origination - Teaching about the Buddha's grace - Teaching about the brahmin Verañja - Teaching about wisdom - Knowledge of remembering previous lives - Knowledge about the birth and death of living beings - Knowledge of the cessation of taints - The Brahmin Verañja's Recession - The Acceptance of the Rains' Residency in Verañjā - The Sermon on the Scarcity of Food in Verañjā - The Mahāmoggallāna's Lecture on the Lion's Roar - The Invocation of the Sāriputta's training regulations - Teaching of the Dhamma to the brahmin Verañja - Travel in the land of the Blessed One 1. At that time, the World-Honored Buddha was at Verañjā, at the Nimba tree of Naḷeru Yaksha,[1] with a large number of Bhikkhus with the number of five hundred Bhikkhus. The brahmin Verañja heard that: "Surely the recluse Gotama, son of the Sakya lineage, has gone forth from the Sakya lineage, and now resides at Verañjā, at the root of the Nimba tree of Naḷeru yaksha Naḷeru. , together with a large assembly of bhikkhus there were five hundred bhikkhus. The good reputation of that Gotama was spread thus: 'That World-Honored One is an Arahant, Fully Enlightened, Perfectly Enlightened, Well-Known, Worldly Understander, Supremely Ruled. , Heavenly Sphinx, Buddha, World-Honored One.' With his superior knowledge, he realizes and proclaims about this world including the realms of gods, Maras, and Brahmas, down to the lineage of ascetics, brahmins, gods, and humans. . He preaches the perfect Dharma at the beginning, perfect in the middle, and perfect at the end, accomplished in meaning, accomplished in writing. He expounds on the pure holy life completely and completely. How good it is to see the Arahants like that!” [1] According to Buddhaghosa, Verañjā is the name of a city, Pucimanda is the Nimba tree (Pali Text Society's Pāli-English Dictionary says it is a tree with bitter leaves and hard wood), Naḷeru is the name of a night -xa, and the Blessed One went and dwelt in the vicinity of that tree (Vin.A. i, 108-109). 2. Then, the Brahmin Verañja went to meet the Blessed One. After arriving, he appeared friendly to the Blessed One, and after exchanging friendly greetings, sat down to one side. Having sat down to one side, the brahmin Verañja said to the Blessed One this: – “Sir Gotama, I have heard this: ' The recluse Gotama does not revere, or stand up, or offer seats to the old, prestigious, elderly, living brahmins. has reached the end of life. ' Lord Gotama, that is so true! Because Gotama did not revere, or stood up, or offered seats to the old, prestigious, old, long-lived Brahmins who had reached the end of their lives. Master Gotama, that's not appropriate!" 3. – “Brahmin, in the world including the realms of gods, the realm of Mara, the realm of Brahma, to the lineage of samanas, brahmins, gods and humans, I do not I see someone I can revere, or I can stand up, or I can offer a seat . Because, brahmin, if the Tathagata were to revere, or stand up, or offer a seat to someone, that person's head would be broken." 4. – “ Mr. Gotama does not know about quality! " – “There is indeed a Dharma-door, brahmin, with which, while speaking correctly of me, one can say: 'The recluse Gotama does not know about qualities.' Brahmin, the qualities of form, the qualities of sound, the qualities of smell, the qualities of taste, the qualities of touch have been abandoned for the Tathagata. The roots have been cut off, like a jaggery that has been uprooted, made lifeless, without conditions for future arising . This, Brahmin, is indeed the Dharma-door, with which, while speaking properly of Me, one can say: 'The recluse Gotama doesn't know about quality;' and he certainly didn't mean it when he said it."[2] [2] The Brahmins used the word arasarūpo to criticize the Buddha for not living according to the custom that young people should be respectful, or stand up, or offer seats to the elderly, prestigious, etc. (VinA. i, 131-132). The Blessed One also reused the word arasarūpo, but explained that he lived free from the attachments of beauty, sound, smell, delicious taste, and touch, which are the five desirable objects sought by the five senses. The organs are the eyes, ears, nose, tongue, and body. In the following sections, when criticizing the Buddha as "not enjoying," "theory of inaction," "having repulsion," "being one who renounces," being one who burns," the Lady-- la-mon also aims to imply that the Buddha lived unconventionally, that is, did not revere, or did not stand up, or did not offer seats to the elderly, prestigious, etc. 5. – “ Mr. Gotama does not know how to enjoy! " – “There is, brahmin, a Dharma-door, with which, while speaking correctly of Me, one can say: 'The recluse Gotama does not know how to enjoy.' Brahmin, the enjoyment of form, the taste of sound, the taste of smell, the taste of taste, the enjoyment of touch, for the Tathagata, these are removed, the roots have been severed, like a jaggery uprooted, rendered lifeless, without conditions for future arising . This, Brahmin, is indeed the Dharma-door, with which, while speaking properly about me, one can say: 'The recluse Gotama does not know how to enjoy;' and he certainly didn't mean it when he said it." 6. – “ Mr Gotama preaches inaction! " – “There is indeed, brahmin, a Dharma-door with which, while speaking correctly of me, one can say: 'The recluse Gotama teaches about non-action.' This Brahmin, because I preach about not acting for the evil by the body, for the evil speech by the mouth, for the evil thought by the mind; I speak of the inaction of evil and unwholesome dharmas of many forms. This, Brahmin, is indeed the Dharma-door that, while properly speaking about me, can be said: 'The recluse Gotama teaches about non-action;' and he certainly didn't mean it when he said it." 7. – “ Mr Gotama preached about cessation! ”[3] – “There is, brahmin, a dharma-door with which, while speaking correctly of me, it can be said: 'The recluse Gotama teaches about cessation.' This Brahmin, because I speak of the cessation of attachment, of anger, of delusion; I speak of the cessation of evil and unwholesome dharmas of many forms . This, Brahmin, is indeed the Dharma-door, with which, while properly speaking about me, one can say: 'The recluse Gotama preaches about cessation;' and he certainly didn't mean it when he said it." [3] The brahmin criticized the Buddha's doctrine of annihilation (ucchedavāda) that there is no other life after this life (VinA. i, 134). 8. – “ Mr Gotama has disgust! " – “There is, brahmin, a dharma-door with which, while speaking correctly of me, one can say: 'The recluse Gotama has disgust.' This, brahmin, because I am disgusted with evil deeds by the body, with evil speech by the mouth, with evil thoughts by the mind; I am disgusted with the attainment of evil and unwholesome dharmas of many forms. This, brahmin, is indeed the Dharma-door, with which, while properly speaking about me, one can say: 'The recluse Gotama has disgust;' and he certainly didn't mean it when he said it." 9. – “ Mr Gotama is a quarantine man! " – “There is indeed, brahmin, a Dharma-door with which, while speaking correctly of me, one can say: 'The recluse Gotama is an isolated person.' This Brahmin, because I preach about the Dharma leading to separation from attachment, towards anger, towards delusion; I preach about the dhamma leading to separation from evil and unwholesome dharmas of many forms . This, Brahmin, is indeed the Dharma-door, with which, while properly speaking about me, one can say: 'The recluse Gotama is an isolated person;' and he certainly didn't mean it when he said it." 10. – “ Mr. Gotama is the one who burns! " – “There is indeed, brahmin, a Dharma-door with which, while speaking correctly of me, one can say: 'The recluse Gotama is a burning man.' I say , brahmin, that evil and unwholesome dharmas, that is, evil deeds done by the body, evil speech by the mouth, and evil thoughts by the mind should be burned. Brahmin, a person whose evil and unwholesome dharmas need to be burned has been completely destroyed, whose roots have been severed, like a jasmine tree uprooted, rendered lifeless, no more conditions arising in the future; I call him: 'The one who burns.' Brahmin, the Tathagata's evil and unwholesome dharmas that need to be burned have been cut off, the roots have been cut off, just as a palm tree has been uprooted, rendered lifeless, no more conditions arise in the future.This, Brahmin, is indeed the Dharma-door, with which, while speaking correctly of Me, one can say: 'The recluse Gotama is a flaming man;' and he certainly didn't mean it when he said it." 11. – “ Sir Gotama is the one who came out of the womb! " – “There is, brahmin, a dharma-door with which, while speaking correctly of me, it can be said: 'The recluse Gotama is one who has come out of the womb.' Brahmin, one's birth in a fetus in the future day, that is, rebirth and re-existence has been cut off, the roots have been cut off, like a jasmine tree uprooted. , has been rendered lifeless, without conditions for future arising; I call him: 'The one who came out of the womb.' Brahmin, birth in a fetus in the future day of the Tathagata, that is, rebirth and re-existence has been cut off, the roots have been cut off, like a jasmine tree uprooted. , has been rendered lifeless, without conditions for future arising.This, brahmin, is indeed the Dharma-door, with which, while properly speaking about me, one can say: 'The recluse Gotama is one who has come out of the womb;' and he certainly didn't mean it when he said it. 12. This Brahmin, it is like a hen having eight, or ten, or twelve eggs. If the hens lay on top of them properly, heat them up properly, incubate properly, and of those newly hatched chicks, which one uses the claws of the paws or beaks to break the eggshells and hatches safely? First of all, what should be said about that chick, the biggest or the smallest?” – “Sir Gotama, it should be called ‘the oldest’ because it is the largest of the pack.” “Just so, brahmin, among beings living in ignorance (say) who are inside an egg and are covered, I am the only one who has broken the eggshell of ignorance and attain the unsurpassed Righteous Enlightenment in the world. It is I, brahmin, who is the foremost and most exalted of the world. 13. Brahmin, moreover, I have had a steady effort without stagnation, with mindfulness established without distraction, with a body that is calm and no longer flaming, with a mind that is concentrated and concentrated. central. Indeed, brahmin, having separated from sensual pleasures and from unwholesome states, I have attained and abided in the first jhāna with joy and happiness born of separation (from the hindrances). ), have range, have quartet. Due to the silence of volition and volition, I have attained and abided in the second jhāna with inner calm, mind single-minded, with joy and happiness born of concentration, without thought, without thought. And due to the absence of covetousness in joy, with equanimity I have abided. With mindfulness and awareness, I have experienced bliss with the body, which is what the Noble Ones say: 'He has equanimity, he has mindfulness, he has abiding in bliss;' I have attained and abided in the third jhāna. Due to the abandonment of pleasure, due to the abandonment of suffering (of the body), 14. While the mind is still, pure, pure, unpolluted, free from afflictions, pliable, usable, stable, and attains such a steady state, I have guided the mind. to the wisdom of remembering past lives. I recall many previous lives as one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births. births, a hundred births, a thousand births, a hundred thousand births, many decaying kalpas, many successful kalpas, many destructive kalpas, and eons of completion: 'In that place, I had such a name, such a family name, Such caste, such food, such experience of pleasure and pain, have such a life span. From that place, I died and was reborn there. Over there, I had such a name, such family, such class, such food, Such experiences of pleasure and suffering, have such a life span. From there, I died and was born in this place.' Thus, I recall many previous lives with general and particular features. Indeed, brahmin, in the first watch of the night I have attained this first insight, ignorance is eradicated, insight is arisen, darkness is eradicated, light is born. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, was my first revelation, like a chick coming out of an eggshell. Wisdom is born, darkness is extinguished, light is born. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, was my first revelation, like a chick coming out of an eggshell. Wisdom is born, darkness is extinguished, light is born. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, was my first revelation, like a chick coming out of an eggshell. 15. While the mind is still, pure, pure, unpolluted, free from afflictions, pliable, usable, stable, having reached such a solid state, I have guided you. mind about the birth and death of sentient beings. With a pure divine eye surpassing human, I see sentient beings dying and reborn (becoming) lowly, noble, beautiful, ugly, happy, (or) suffering, I know that all sentient beings follow their respective karma (like this): 'Indeed, these living beings do evil deeds with their bodies, act evil with words, have evil thoughts with their minds, slander saints, follow wrong views, actions due to wrong views. Such persons, upon disintegration of the body and death, are reborn in misfortune, in misery, in the lower realms, in hell. On the contrary, these existing beings have good deeds in body, good deeds in words, good thoughts in mind, do not slander saints, follow right views, endorse actions. action by right opinion. Such persons, upon disintegration of the body and death, are reborn in a happy place, in the heavenly, human realm.' Thus, with the pure divine eye surpassing human, I see sentient beings dying and being reborn (becoming) lowly, noble, beautiful, ugly, happy, (or) suffering. , We know that all sentient beings follow their respective karma. Indeed, brahmin, in the middle of the night I have attained this second insight, ignorance has been eradicated, insight has arisen, darkness has ceased, light has arisen. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, is my second revelation, like a chick coming out of an eggshell. 16. While the mind is still, pure, pure, unpolluted, free from afflictions, pliable, usable, stable, having reached such a solid state, I have guided you. mind to the wisdom of the end of the contraband. I know well: 'This is Suffering' according to its true nature. I know well: 'This is the cause of Suffering' according to its true nature. I already know well: 'This is the Cessation of Suffering' according to its true nature. I already know well: 'This is the practice leading to the Cessation of Suffering' according to its true nature. I know well: 'These are the contrabands' according to their true nature. I know well: 'This is the cause of the taints' according to its true nature. I know well: 'This is the cessation of taints' according to its true nature. I know well: 'This is the practice leading to the cessation of taints' according to its true nature. While I here know thus, see thus, the mind has also been liberated from the taint of desire, the mind has also been liberated from the taint of existence, and the mind has also been liberated from the taint of ignorance. Having been liberated, my wisdom here arose, saying: 'Already liberated.' And I knew well that: 'Rebirth is exhausted, the holy life is lived, the work to be done has been done, there is nothing else for this (liberation).' Indeed, brahmin, in the last watch of the night I have attained this third insight, ignorance has been eradicated, insight has arisen, darkness has ceased, light has arisen. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, is my third revelation, like a chick coming out of an eggshell." mind has also been liberated from the taint of existence, the mind has also been liberated from the taint of ignorance. Having been liberated, my wisdom here arose, saying: 'Already liberated.' And I knew well that: 'Rebirth is exhausted, the holy life is lived, the work to be done has been done, there is nothing else for this (liberation).' Indeed, brahmin, in the last watch of the night I have attained this third insight, ignorance has been eradicated, insight has arisen, darkness has ceased, light has arisen. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, is my third revelation, like a chick coming out of an eggshell." mind has also been liberated from the taint of existence, the mind has also been liberated from the taint of ignorance. Having been liberated, my wisdom here arose, saying: 'Already liberated.' And I knew well that: 'Rebirth is exhausted, the holy life is lived, the work to be done has been done, there is nothing else for this (liberation).' Indeed, brahmin, in the last watch of the night I have attained this third insight, ignorance has been eradicated, insight has arisen, darkness has ceased, light has arisen. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, is my third revelation, like a chick coming out of an eggshell." 'Rebirth is exhausted, the holy life is lived, what needs to be done is done, there is nothing else for this (liberation)." Indeed, brahmin, in the last watch of the night I have attained this third insight, ignorance has been eradicated, insight has arisen, darkness has ceased, light has arisen. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, is my third revelation, like a chick coming out of an eggshell." 'Rebirth is exhausted, the holy life is lived, what needs to be done is done, there is nothing else for this (liberation)." Indeed, brahmin, in the last watch of the night I have attained this third insight, ignorance has been eradicated, insight has arisen, darkness has ceased, light has arisen. That is what (I have achieved) while I live without distraction, effort, determination. This, brahmin, is my third revelation, like a chick coming out of an eggshell." Determined. This, brahmin, is my third revelation, like a chick coming out of an eggshell." Determined. This, brahmin, is my third revelation, like a chick coming out of an eggshell." 17. When being told thus, the brahmin Verañja said to the Blessed One this: – “Lord Gotama is the head, Mr. Gotama is the highest. Sir Gotama, this is wonderful! Venerable Gotama, this is wonderful! Venerable Gotama, just as one can turn an object upside down, open a hidden object, show the way to the lost, or bring back an oil lamp in the dark (thinking): 'Those who have gone astray. with eyes that see shapes;' similarly, the Dharma has been clarified by Gotama by various means. Here I go to take refuge in Gotama, the Dhamma, and the Order of Bhikkhus. Please Lord Gotama accept me as a male lay follower who has come to take refuge from today until the end of his life. Please, Lord Gotama, accept my request for the rainy season residence in Verañjā with the assembly of bhikkhus." 18. The Buddha accepted the word with a silent attitude. At that time, understanding the Buddha's acceptance, the brahmin Verañja got up from his seat, bowed to the Blessed One, turned his right shoulder around, and left. 19. At that time, the land of Verañjā had a scarcity of food, it was difficult to find food, there was an epidemic,[4] food cards were distributed, it was not easy to make a living by trying to beg. At that time, there were horse merchants from the country of Uttarāpatha who had come to reside in the rainy season in Verañjā with five hundred horses. In the stables, they prepared portions of barley for the bhikkhus. In the morning, the bhikkhus put on their robes, took their bowls and robes, and went into Verañjā for alms. When they did not receive alms food, they went to the stables for alms and brought back to the monastery (each) a portion of barley. You pound it again and again in the mortar and then use it. Venerable Ānanda ground barley on a rock and offered it to the Blessed One. The World-Honored One used that consciousness. [4] The Commentary states: “There were many white bones scattered because of too many people starving or the name of a white mold disease in rice” (VinA. i, 174-175). [5] According to Buddhaghosa, this barley (pukakaṃ) has been husked and steamed. The horse merchants brought barley to feed the horses in areas where there was no grass and they cut the horse's breakfast to give to the bhikkhus (VinA. i, 176). Each portion of such barley is 1 pattha (unit of volume). Pattha is the portion of food capable of sustaining a person for a day, equal to the amount of one nālī. (VinA. i, 176). Mr. Mahāsamaṇa Chao explained in Vinayamukha that pattha has the volume of two clasped hands (volume I, 236). 20. Indeed, the Blessed One heard the sound of the mortar. The Tathagatas, even though they know, still ask, even though they know they still don't ask, knowing that they ask at the right time, they still don't ask at the right time. The Tathagatas ask in relation to benefit and no (ask about) has nothing to do with benefit. When it is not concerned with the interests of the Tathagatas there is a way to cut the problem. The Buddhas, the Blessed One asked the bhikkhus for two reasons: "We will either teach the Dharma or will we prescribe what is to be learned for the disciples." At that time, the Blessed One said to the venerable Ānanda: “What is that sound, Ānanda?” At that time, the venerable Ānanda reported the matter to the Blessed One. “Hey, Ānanda, well done! Very good! This, Ānanda, has been overcome by you who are perfect. In the future, people will disparage sāli rice and meat.” 21. Then the venerable Mahāmoggallāna went to meet the Blessed One, after arriving, he bowed down to the Blessed One and sat down on one side. Having sat down to one side, the venerable Mahāmoggallāna said to the Blessed One this: – “Venerable Sir, at present Verañjā has a scarcity of food, it is difficult to find food, there is an epidemic, food is distributed, it is not easy to make a living by trying to beg. Venerable Sir, the lower surface of this great earth is honey-like, free of scum, and has the same taste. Venerable Sir, it would be good if I turned the globe upside down (so that) the bhikkhus would take advantage of that nourishment.”[6] [6] pappoṭakojaṃ = patṭhavimaṇḍaṃ, the fluid secreted from the earth (VinA. i, 182). – “Moggallāna, how will you deal with the beings living on the earth?” – “Venerable Sir, I will transform one hand into the same as the great globe and will move the living beings on the globe there, and then I will turn the globe upside down with my other arm.” “O Moggallāna, stop it. Do not delight in turning the globe upside down, causing sentient beings to suffer disturbance." “Venerable sir, it would be nice if the entire assembly of bhikkhus could go to Uttarakuru for alms.” “Hey, Moggallāna, stop it. Do not delight in going to Uttarakuru for alms for the entire assembly of bhikkhus." 22. At that time, the Venerable Sāriputta, while meditating in a quiet place, had a thought like this: "The holy life of the Buddhas, World Religions, did not last long? The holy life of the Buddhas, World-Honored Ones, has existed for a long time?" 23. Then in the evening, the Venerable Sāriputta, when he came out of his meditation, went to meet the Blessed One, after arriving, he bowed down to the Blessed One and then sat down on one side. Having sat down to one side, the Venerable Sāriputta said to the Blessed One this: “Venerable sir, in a case when I was meditating in a secluded place, a thought like this arose: 'Which holy life did not last long? The holy life of the Buddhas, World-Honored Ones, has existed for a long time?' 24. Bach, then the Brahma life of the Buddhas, which World Religions did not last long? The holy life of the Buddhas, World-Honored Ones, has existed for a long time?" “Sāriputta, the holy life of the Blessed One Vipassī, the Blessed One Sikhī, and the Blessed One Vessabhū did not last long. The holy life, Sāriputta, in the time of the Blessed One Kakusandha, the time of the Blessed One Konagamana, and the time of the Blessed One Kassapa lasted a long time.” 25. – "Venerable Sir, what is the cause, what is the cause that makes the holy life of the Blessed One Vipassī, the Blessed One Sikhī, and the Blessed One Vessabhū not last long?" 26. – “Sāriputta, the Blessed One Vipassī, the Blessed One Sikhī, and the Blessed One Vessabhū did not exert themselves to preach the Dhamma in detail to the disciples and they had few suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.[7] Lessons for disciples were not prescribed and the Pātimokkha precepts were not announced. [7] In the document Saddhammasaṅgaha - A Compendium of Magical Laws, there is a detailed explanation of these nine categories as follows: "What are nine parts when talking about the Body (aṅga)? Because the whole consists of nine distinct forms, namely sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhūtadhamma, vedalla. In this case, the Ubhatovibhaṅga, the Niddesa, the Khandhaka, the Parivāra, the Maṅgalasutta, Ratanasutta, Nalakasutta, and Tuvaṭakasutta suttas in the Suttanipāta, and the teachings of the Tathagata titled the Sutta (suttaṃ) are classified as SUTTA. Suttas with interspersed verses are known as the GEYYA form; especially the entire Sagāthāvagga in the Sayuttara Nikāya is the GEYYA body. The entire Abhidhamma Canon, the suttas without verses, and other teachings of the Buddha that do not fall into the above eight categories are classified as VEYYĀKARAṆA. Dhammapada Sutra, The Elder Sangha, the Elder Ni Verse, the articles are named sutras but are only stanzas in the Suttanipāta - Sutras and are classified as GĀTHĀ. The eighty-two suttas related to the verses of the joy of insight are classified in the UDĀNA body. One hundred and twelve suttas introduced by: "Vuttaṃ h'etaṃ Bhagavatā ti" (Thus the Blessed One spoke about it) are classified as ITIVUTTAKA. The five hundred and fifty Birth Suttas beginning with the Apannaka Birth Sutta are classified in the JĀTAKA body. All the suttas that deal with the extraordinary and wonderful dharmas and are introduced as follows: "Bhikkhus, there are four marvelous things in Ānanda," which are classified as ABBHŪTADHAMMA. All the suttas were asked and recorded continuously in understanding and joy such as the Cullavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañhā, Saṅkhāra-bhājaniya, Mahāpuṇṇama, etc. v… is classified as VEDALLA. Thus, when it comes to the Body, there are nine parts” (Saddhammasaṅgaha – The Magical Compendium, Chapter I, verse 28). 27. With the passing away of those Buddhas, World Honored Ones, with the passing away of the Sravakas who were enlightened according to those Buddhas, the disciples later had different names, different families, With different castes, from different clans having ordained, they made that holy life disappear very quickly. Just as many different flowers, Sāriputta, are laid down on the floorboard and not held together by thread, the wind will scatter, scatter, and destroy them. What is the cause of that? Just as the flowers (flowers) are not bound together by a thread, Sāriputta, likewise, Sāriputta, with the passing away of those Buddhas, the Blessed One, with the passing away of the enlightened Sravakas. Following the Buddha's enlightenment, the disciples later had different names, different clans, different castes, 28. And the Buddhas that (only) tried to use the mind to know the mind to teach the disciples. In the past, Sāriputta, the Blessed One, the Arahant, the Perfectly Enlightened One, Vessabh, was in a ghastly forest, knowing the mind with his mind, and then taught and taught the assembly of a thousand bhikkhus, : 'Think about it like this.[8] Do not think like that.[9] Be mindful like this.[10] Do not act like that.[11] Please give up on this.[12] Accomplish and abide in this.'[13] Sāriputta, at that time, while being thus instructed by the Blessed One, the Arahant, the Fully Enlightened One, Vessabhū, the minds of a thousand That bhikkhu was no longer clinging and was liberated from the taints. In that case, Sāriputta, while being frightened by the horrid forest, one who has not yet abandoned craving enters that forest, most of the hairs will stand up. [8] Contemplation on renunciation, contemplation on non-hatred, and contemplation of harmlessness (VinA. i, 188). [9] Do not think about the five senses, do not think about anger, do not think about harm (ibid.). [10] Attention to impermanence, attention to suffering, attention to not-self, attention to impurity (ibid.). [11] Do not pay attention to the four opposites above: permanent, happy, self, and pure (ibid.). [12] Give up unwholesome dharmas (ibid.). [13] Be accomplished and abide in kusala dharma (ibid.). 29. This, Sāriputta, this is the cause and the condition that makes the holy life in the times of the Blessed One Vipassī, the time of the Blessed One Sikhī, and the time of the Blessed One Vessabhū did not last long.” 30. – "Venerable Sir, what is the cause, what is the cause that makes the holy life in the time of the Blessed One Kakusandha, the time of the World Honored One Konagamana, and the time of the Blessed One Kassapa have existed for a long time?" 31. – “Sāriputta, the Blessed One Kakusandha, the Blessed One Konagamana, and the Blessed One Kassapa made every effort to preach the Dhamma in detail to the disciples and they had many suttaṃ, geyyaṃ, veyyākaraṇaṃ , gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhūtadhammaṃ, vedallaṃ. The training for the Sravakas was prescribed and the Pātimokkha precepts were announced. 32. With the passing away of those Buddhas, World Honored Ones, with the passing away of the Sravakas who were enlightened according to those Buddhas, the disciples later had different names, different families, have different castes, from different clans have ordained, they have maintained that holy life long and eternal. Just as many different flowers, Sāriputta, are laid down on the floorboard and held together by thread, so the wind will not scatter them, nor scatter them, nor destroy them. What is the cause of that? It is like, Sāriputta, that (flowers) are bound together by thread; Similarly, Sāriputta, with the passing away of those Buddhas, World Honored Ones, with the passing away of the Sravakas who were enlightened according to those Buddhas, later disciples had different names, lineages. they are different, have different castes, 33. This, Sāriputta, this is the cause, this is the condition that makes the holy life in the times of the Blessed One Kakusandha, the time of the World Honored One Konagamana, and the time of the Blessed One Kassapa have existed for a long time.” 34. Then the Venerable Sāriputta got up from his seat, put his upper robe on one shoulder, clasped his hands towards the Blessed One, and said to the Blessed One this: “Venerable Sir, now is the time for that. White One, now is the time of that, (ie the time) the World-Honored One should prescribe what is learned for his disciples, should announce the duty of Pātimokkha; so this holy life can be continued and perpetuated.” 35. – “Hey Sāriputta, wait! O Sāriputta, you wait! In that case, only the Tathagata knows the time. Until here, Sāriputta, some dhamma leading to corruption or not appearing in the assembly, until then the Master has not prescribed training for his disciples and has not announced the Pātimokkha precepts. It is because here, Sāriputta, that certain dhammas lead to corruption or appear in the assembly, that the Master prescribes training for his disciples and proclaims the Pātimokkha precepts in order to eliminate the very dhammas that lead to taints. 36. Hey Sāriputta, until the assembly has not reached the growth in number, until then here some legal leads to smuggled or not yet appear in the assembly. It is precisely because, Sāriputta, that the assembly is so numerous in number, that here some dhammas lead to corruption or appear in the assembly, that the Master prescribes training for his disciples and proclaims the Pātimokkha precepts. in order to eliminate the very dharmas that lead to that contraband. 37. This Sāriputta, until the assembly has not reached the growth of the development, until then here some legal leads to smuggled or not yet appear in the assembly. It is because, Sāriputta, that the assembly has reached the maturity of development, that here some dhammas lead to corruption or appear in the assembly, that the Master prescribes the training for the disciples and proclaims the precepts. Pātimokkha aims to eliminate the very dhammas that lead to that defilement. 38. Hey Sāriputta, until the assembly has not reached the abundance of benefits, until then here some dharmas lead to pirated or not yet appear in the assembly. It is precisely because, Sāriputta, that the assembly attains to the abundance of gain, that here some dhammas lead to corruption or appear in the assembly, that the Master prescribes the training for his disciples and proclaims the Pātimokkha precepts. in order to eliminate the very dharmas that lead to that contraband. 39. Hey Sāriputta, until the assembly has not reached the growth of learning much, until then here some dharmas lead to pirated or not yet appear in the assembly. It is because, Sāriputta, that the assembly has attained great growth in learning, that here some dhammas lead to corruption or appear in the assembly, that the Master prescribes training for his disciples and proclaims the precepts. Pātimokkha aims to eliminate the very dhammas that lead to that defilement. 40. This Sāriputta, because the Bhikkhu khưu assembly has no pollution, no sin, there is evil that has left, is clean, has settled on purpose.[14] Because of these five hundred bhikkhus, Sāriputta, the lowest (already) bhikkhu is a Stream-winner, no longer subject to fall, established, and headed for enlightenment." [14] Having settled into the goal (sāre patiṭṭhito): explained as: Precepts, Concentration, Wisdom, Liberation, and Knowledge of Liberation (VinA. i, 195). 41. Then, the Blessed One told the venerable Ānanda that: “It has certainly become, nanda, the practice of the Tathagatas, that when they are staying in the rainy season at the invitation of those who have invited them, they do not go out to travel in the country without notifying the others. that guy. We will inform this brahmin Verañja, Ānanda." “Your Excellency, please.” Venerable Ānanda replied to the Blessed One. 42. After that, the Blessed One put on robes, took his bowl and robes, and the venerable Ānanda, the recluse, went to the Brahmin Verañja's house, and after arriving, sat down on the seat arranged. available. 43. At that time, the Brahmin Verañja went to meet the Blessed One. After arriving, he bowed down to the Blessed One and sat down at one side. The Blessed One said this to the brahmin Verañja who was sitting on one side: “We, brahmin, have been invited by you to spend the rainy season. We now inform you that we wish to go and travel the country.” 44. – “Venerable Gotama, it is true that you were invited by me and spent the rainy season. However, the offering is not yet offered. And that is not the absence of alms, nor the absence of generosity. In this case how can it be achieved? Because living at home has many duties and a lot to do. Lord Gotama, please accept my prayer meeting tomorrow with the assembly of bhikkhus." The Buddha accepted the word with silence. 45. Then, the Blessed One instructed, awakened, encouraged, and excited the Brahmin Verañja with a Dharma talk, then got up from his seat, and left. 46. ​​Then, when that night was over, the brahmin Verañja had prepared the finest food, both hard and soft, at his house, and then sent an informant of the time to the Blessed One, saying: “Venerable Gotama, the time has come. The food is ready.” 47. At that time in the morning, the Blessed One dressed in robes, took his bowl and robe, and went to the house of the Brahmin Verañja. After arriving, he sat down on a seat arranged with the assembly of monks. Thereafter, the brahmin Verañja personally pleased and satisfied the assembly of bhikkhus headed by the Buddha with fine food, both hard and soft. When the Blessed One had finished his meal, with his hand removed from the bowl, the brahmin Verañja draped the Blessed One with three robes and covered each of the bhikkhus with a double sheaf of cloth. At that time, the Blessed One instructed, awakened, encouraged, and inspired the brahmin Verañja with a Dharma talk, then got up from his seat, and left. 48. Then, while staying at Verañjā as he liked, the Blessed One walked along Soreyya, Saṅkassa, Kaṇṇakujja, and reached the Payāga wharf.[15] After arriving, he crossed the river Gaṅgā at Payāga wharf and settled in the city of Bārāṇasī. Then, having lived in Bārāṇasī as he liked, the Blessed One went on a journey to Vesālī. While traveling sequentially, he arrived at Vesālī. There, in the city of Vesālī, the Blessed One dwelt at Mahāvana, at the Kūṭāgāra lecture hall.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.