The Cūlasaccaka sutta: The Saccaka Minor.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Like this I hear. Once the Blessed One was staying at Vesali, in the Great Forest, at the Chongkang lecture hall. At that time Niganthaputta Saccaka, who was in Vesali, was a polemicist, skilled in debate, and respected by many. He often declared to the assembly in Vesali: "I do not see a recluse or a Brahmin, who is the president, the patriarch, the head of the Church, even though he claims to be an A. - Arhat, Perfect Enlightenment, when conversing with me, there is no one who is not trembling, not frightened, not frightened, no one is not sweating underarms. Even if we have a dialogue with an inadvertent pillar, that pillar when conversing with us also trembles, panics, is also terrified, let alone an ordinary person." Then Venerable Assaji in the morning put on his robes, took his bowl, and entered Vesali for alms. Niganthaputta Saccaka, often traveling the world, saw Venerable Assaji from afar. After seeing that, Niganthaputta Saccaka immediately approached Venerable Assaji, uttered greetings, greetings, and courtesy, and then stood to one side. After standing to one side, Niganthaputta Saccaka said to Venerable Assaji: — How, venerable Assaji, does the recluse Gotama train his disciples? And what subjects are most taught by the recluse Gotama for his disciples? — Thus, Aggivessana, the Blessed One trains his disciples. With subjects like this, most of the teachings of the recluse Gotama are given to his disciples: "Bhikkhus, form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. is unusual. Monks, form is not-self, feeling is not-self, perception is not-self, formations are not-self, consciousness is not-self. All formations are impermanent, all dharmas are not-self." Thus, Aggivessana, the Blessed One trains his disciples. Thus, the subjects that most of the Buddha taught were intended for disciples. — Venerable Assaji, we were really disappointed when we heard the recluse Gotama speak like that. It is very likely that we will meet Venerable Gotama at some point and in a certain place. Most likely there will be a discussion. It is very likely that we will eliminate that evil view. At that time, about five hundred Licchavis gathered in the auditorium for some public service. Then Niganthaputta Saccaka went to the Licchavis and, on arrival, said to them as follows: — Come, Venerable Licchavis; go to the venerable Licchavis. Today there will be a discussion between the recluse Gotama and me. If the recluse Gotama stood and conversed with me, as the bhikkhu Assaji, one of his famous disciples, did, it would be like an athlete's hand grasping the wool of a long-haired sheep that could pull it and pull it. back, rhyme around; Likewise, we use words, pulling forward, backward, rhyming around the recluse Gotama. Just like an athlete brewing wine, after submerging a large barrel of wine into a deep lake, grasping a corner of the barrel can be pulled forward, backward, whirling around; Likewise, we use words, pulling forward, backward, rhyming around the recluse Gotama. And like an alcoholic, promiscuous athlete, after grabbing the corner of a sieve, swinging back and forth, swinging around. In the same way, I will use words, shaking back and forth, swinging around the recluse Gotama. And like a sixty-year-old great elephant, after diving into a deep lake, play water spray again; also, I thought I would play a game of water spray with the recluse Gotama. Come, venerable Licchavis. Come to the Venerable Licchavi. Today there will be a discussion between the recluse Gotama and me. Some Licchavi say the following: — How can the recluse Gotama defeat Niganthaputta Saccaka? Niganthaputta Saccaka will defeat the recluse Gotama. Some Licchavi say the following: — How can only Niganthaputta Saccaka defeat the Blessed One? The Blessed One will defeat Niganthaputta Saccaka. Then Niganthaputta Saccaka, surrounded by about five hundred Licchavis, went together to Dai Lam, the Chong Cac lecture hall. At that time a large number of bhikkhus were passing through the sky. Niganthaputta Saccaka went to the bhikkhus, and when he arrived, he said to them: — Venerable Sirs, where is Venerable Gotama now? We want to see Venerable Gotama. — Aggivessana, after going deep into the forest of the Great Forest, the Blessed One was sitting under a tree to rest for lunch. Then Niganthaputta Saccaka, together with the great assembly of Licchavi, after going deep into the forest of Dai Lam, came to the place of the Blessed One. After arriving at Niganthaputta Saccaka spoke to the Blessed One with greetings and greetings, then sat down to one side. Some Licchavi bowed down to the Blessed One and sat down to one side; some Licchavis spoke to the Blessed One with greetings and greetings, then sat down to one side; some Licchavi clasped hands to the Blessed One and then sat down to one side; some Licchavi gave their names and sat down to one side; Some Licchavi sat silently to one side. Niganthaputta Saccaka, having sat down to one side, said to the Blessed One: — I would like to ask Venerable Gotama a question, if Venerable Gotama will allow me to ask. — Hey Aggivessana, ask as you wish. — How does the venerable Gotama train his disciples? What subjects do most of the recluse Gotama teach for disciples? — This is how I train disciples, Aggivessana. With these subjects, most of what I teach is for my disciples: "Bhikkhus, form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Monks, form is not-self, feeling is not-self, perception is not-self, formations are not-self, consciousness is not-self. All formations are impermanent, all dharmas are not-self." Thus, Aggivessana, I train disciples. Such subjects, most of which we teach, are for disciples. — I have an example, Venerable Gotama. The Ton said: — Hey Aggivessana, give that example. — Like seeds, these plants grow, mature, and flourish because they all depend on the earth, depend on the earth. Thanks to that, these seeds and plants are grown, matured, and flourished. Venerable Gotama, as these hard deeds are created, they all depend on the earth, rely on the earth. Thus, these heavy industries were created. In the same way, Venerable Gotama, like this person whose self is form, by relying on form to do good or evil; like this person that self is life, by relying on life to do good or evil; like this person that self is thought, by relying on perception to do good or evil; like this person that self is the formations, by relying on the actions to do good or evil; Like this person, the self is consciousness, relying on consciousness to do good or evil. — So, Aggivessana, do you say: "Form is my self, feeling is my self, perception is my self, volition is my self, consciousness is my self"? — So, venerable Gotama, I say: "Form is my self, feeling is my self, perception is my self, volition is my self, consciousness is my self." And so is this public. — Hey, Aggivessana, what has this community to do with you? Hey Aggivessana, explain your words. — So, venerable Gotama, I say: "Form is my self, feeling is my self, perception is my self, volition is my self, consciousness is my self." — Hey Aggivessana, I will ask you again on this matter. You can answer if you want. Hey Aggivessana, what do you think? A king of Shadi had an empowerment, like King Pasenadi of Kosala, king Ajatasattu, son of Vedehi of Magadha, this king had power in his country, wanted to kill those who deserved to be killed, wanted to take away those who deserved to be killed. take away those who deserve to be taken away, want to get rid of those who deserve to be kicked out? — Venerable Gotama, a king of Shadli has given an empowerment, like King Pasenadi of Kosala, king Ajatasattu, son of Vedehi of Magadha, this king has power in his country, wants to kill those who deserve it. kill, want to deprive those who deserve to be taken away, want to banish those who deserve to be evicted. Venerable Gotama, even the congregations and associations, such as the Vajji, the Mallas, still have power in their own country, wanting to kill those who deserve to be killed, wanting to deprive those who deserve to be taken away, wanted to expel those who deserved to be expelled, what to say was an empowerment by a king of Shadi, such as King Pasenadi of Kosala, king Ajatasattu, son of Vedehi of Magadha. Venerable Gotama, he has that power and deserves it. — Hey Aggivessana, what do you think? As you say: "Form is my self", do you have any authority over that form and can you say: "My form is like this, my form is not like this"? Having said that Niganthaputta Saccaka kept silent. For the second time, the Blessed One said to Niganthaputta Saccaka: — Hey Aggivessana, what do you think? As you say: "Form is my self", do you have any authority over that form and can you say: "My form should be like this, my form should not be like this"? For the second time, Niganthaputta Saccaka remained silent. Then the Blessed One said to Niganthaputta Saccaka: — Now, Aggivessana, you must answer. Now is not the time for him to keep silent. Aggivessana, whoever is asked the third time by the Tathagata a reasonable question and does not answer, his first time will be broken into seven pieces on the spot. At that time, the yaksha god Vajirapani, holding a huge, burning red, bright iron club, stood in the air above Niganthaputta Saccaka's head with the intention: "If the Blessed One asks the third question, one question If Niganthaputta Saccaka does not answer a reasonable question, I will break its head into seven pieces." Only the Blessed One and Niganthaputta Saccaka saw the Yaksha god Vajirapani. Niganthaputta Saccaka was frightened, panicked, his hair stood on end, upside down, finding only protection in the Blessed One, finding security only in the Blessed One, only finding refuge in the Blessed One, he said to the Blessed One: — Ask me, Venerable Gotama, and I will answer. — Hey Aggivessana, what do you think? As you say: "Form is my self", do you have any authority over that form and can you say: "My form should be like this, my form should not be like this"? — No, Venerable Gotama. — Think carefully, Aggivessana. After pondering carefully, Aggivessana, answer. Your last words don't match your preface, your preface doesn't match your last words. Hey Aggivessana, what do you think? As you say: "Feeling is my self", do you have any authority over that feeling and can you say, "My life should be like this, my life shouldn't be like this"? — No, Venerable Gotama. — Think carefully, Aggivessana. After pondering carefully, Aggivessana, answer. Your last words don't match your preface, your preface doesn't match your last words. Hey Aggivessana, what do you think? As you say: "Perception is my self", do you have any authority over that perception and can you say: "My perception should be like this, my perception is not like this"? — No, Venerable Gotama. — Think carefully, Aggivessana. After pondering carefully, Aggivessana, answer. Your last words don't match your preface, your preface doesn't match your last words. Hey Aggivessana, what do you think? As you say: "Forms are my self", do you have any authority over that self and can you say: "My formations should be like this, my formations must not be like this"? ? — No, Venerable Gotama. — Think carefully, Aggivessana. After pondering carefully, Aggivessana, answer. Your last words don't match your preface, your preface doesn't match your last words. Hey Aggivessana, what do you think? As you say: "Consciousness is my self", do you have any authority over that self and can you say: "My consciousness should be like this, my consciousness should not be like this"? — No, Venerable Gotama. — Think carefully, Aggivessana. After pondering carefully, Aggivessana, answer. Your last words don't match your preface, your preface doesn't match your last words. Hey Aggivessana, what do you think? Is form permanent or impermanent? — Impermanence, Venerable Gotama. What is impermanent is that suffering or pleasure? — Is suffering, Venerable Gotama. — What is impermanent, suffering, perishable; Is it reasonable to properly contemplate that: "This is mine, this is me, this is my self"? — No, Venerable Gotama. — Hey Aggivessana, what do you think? Life… (as above)… thought… (as above)… actions… (as above)… Hey Aggivessana, what do you think? Is consciousness permanent or impermanent? — Impermanence, Venerable Gotama. — What is impermanent is suffering or pleasure? — Is suffering, Venerable Gotama. — What is impermanent, suffering, perishable; Is it reasonable to properly contemplate that: "This is mine, this is me, this is my self"? — No, Venerable Gotama. — Hey Aggivessana, what do you think? Whoever is attached to suffering, is attached to suffering, is attached to suffering, contemplates suffering and says: "This is mine, this is me, this is my self". Can he realize his own suffering or can he live to eliminate suffering? — How is that possible, Venerable Gotama? That is not possible, Venerable Gotama. — Aggivessana, like a man who wants to get the core of a tree, seeks the core of the tree, goes here and there in search of the core of the tree. He took a sharp hammer and went into the forest. One can see here the trunk of a large, upright banana tree, young, without a node. He can cut the stump down. After cutting the stump, he cuts the top of the tree. After cutting the top of the tree, he can peel off the curled leaves. But when he peels off the curled leaves, he can't find the trunk, let alone the core. In the same way, Aggivessana, when asked by Me, I questioned, I questioned Your words, You showed yourself empty, empty, defeated. But, Aggivessana, the words which you proclaimed to the assembly in Vesali: "I do not see a recluse or a brahmin, the president, the rabbi, the head teacher of the Church, though self-proclaimed Arahant, Fully Enlightened One, When conversing with Me, there is no one who is not shaken, not frightened, not frightened, no one is without armpit sweat. Even if I have a dialogue with an inadvertent pillar, that pillar when talking to me also trembles, panics, is also terrified, let alone an ordinary person." But it is from your forehead, behold, an ordinary man. But it is from your forehead, Aggivessana, that the drops of sweat that are running down, after seeping through your upper robe, are falling to the ground. As for Me, Aggivessana, now there is no sweat on My body. But it is from your forehead, Aggivessana, that the drops of sweat that are running down, after seeping through your upper robe, are falling to the ground. As for Me, Aggivessana, now there is no sweat on My body. But it is from your forehead, Aggivessana, that the drops of sweat that are running down, after seeping through your upper robe, are falling to the ground. As for Me, Aggivessana, now there is no sweat on My body. Then the Blessed One revealed his golden body to the assembly. Upon hearing this, Niganthaputta Saccaka was silent, embarrassed, shrugging his shoulders, lowering his head, sitting in shock, not saying a word. Then Dummukha, a son of Licchavi, knowing that Niganthaputta Saccaka was silent, ashamed, shrugging his shoulders, lowering his head, sitting in shock, without saying a word, said to the Blessed One: — Venerable Sir, I have an example. The Ton said: — Hey Dummukha, give that example. — World-Honored One, like a lotus pond not far from a village or town, there is a crab here. Then, venerable sir, a large number of boys or girls went out of that village or town, came to that lotus pond, and after arriving, dived into that lake, caught the crab, and laid it on dry land. World-Honored One, when this crab sticks out its claws, those sons or daughters, with sticks or pieces of earthenware, cut, break and smash that claw. Thus, venerable sir, that crab was cut, broken, smashed in all its claws, unable to wade into that lotus pond as before. In the same way, venerable sir, all of Niganthaputta Saccaka's doctrines, schemes, and arguments were severed, broken, and smashed by the Blessed One. And now, venerable sir, Niganthaputta Saccaka, unable to approach the Blessed One, let alone intends to discuss. Upon hearing this, Niganthaputta Saccaka said to Licchavi Dummukha: — Stop talking, Dummukha! Stop talking, Dummukha! We do not discuss with Mr. We are conversing with Venerable Gotama. Venerable Gotama, leave our words alone and the words of other recluses and brahmins. I think this pointless discussion is regrettable! To what extent, a Disciple disciple of Venerable Gotama becomes obedient to the scriptures, accepts the teachings, doubts are eradicated, hesitation is eradicated, achieves fearlessness, lives in the guru's church Don't have to rely on anyone? — Here, Aggivessana, my disciple of the Shrravakas, with regard to all rupa, past, future, present, internal or external, gross or subtle, inferior or superior, far or near, sees as it is to right wisdom is: "This is not mine, this is not me, this is not my self". For all sensations… for all perceptions… for all formations… for all consciousnesses, past, future, present, internal or external, gross or subtle, inferior or superior, far or near, see as real with Right wisdom is: 'This is not mine, this is not me, this is not my self'. To such an extent, Aggivessana, a disciple of My Disciples becomes obedient to the scriptures, accepts the teachings, doubts are eradicated, hesitation is eradicated, achieves fearlessness, lives in the church Master, don't have to rely on anyone. — To what extent, Venerable Gotama, a bhikkhu is an Arahant, his taints have been exhausted, his cultivation is complete, what should be done has been done, his burden has been laid down, his goals are set. has attained, the fetter of existence has been eliminated, and is liberated by right wisdom? — Here, Aggivessana, a bhikkhu with respect to any rupa, past, future, present, internal or external, gross or subtle, inferior or superior, far or near, all rupa dhammas, after when he contemplates as it really is with right wisdom: "This is not mine, this is not me, this is not my self", attains liberation from non-grasping. For any feeling… any perception… any formation… for any consciousness, past, future, present, internal or external, gross or subtle, inferior or superior, far or near, all All consciousnesses, after observing as they really are with right wisdom: "This is not mine, this is not me, this is not my self", attains liberation from non-grasping. Up to this point, Aggivessana, a bhikkhu is an Arahant, the taints have been exhausted, the practice is completed, the things that should be done have been done, the burden has been laid down, With such a liberated mind, Aggivessana, a bhikkhu attains the three unsurpassed dharmas: Unsurpassed View, Unsurpassed Path, and Unsurpassed Liberation. Having thus been liberated, Aggivessana, he only pays homage to, respects, pays homage to, and makes offerings to the Tathagata: "The Blessed One is enlightened, he preaches the Dharma for enlightenment. The World-Honored One was subdued, he preached the Dharma to be subdued. The Blessed One was calm, he preached the Dharma to calm down. The Blessed One overcame, he preached the Dharma to overcome. The World-Honored One has attained Nirvana, he preaches the Dharma to realize Nirvana." Hearing this, Niganthaputta said to the Blessed One: — Venerable Gotama, we are so rude, we are so reckless. We dared to think of using words to argue with Venerable Gotama! It is possible, Venerable Gotama, that there is safety for a man fighting a mad elephant, but there cannot be safety for one who fights against Venerable Gotama! It is possible, Venerable Gotama, that there is safety for one who fights against a blazing fire, but there cannot be safety for one who fights against Venerable Gotama! It is possible, venerable Gotama, that there is safety for one fighting a fierce viper, but there cannot be safety for one who fights with Venerable Gotama! Venerable Gotama, we are rude, we are reckless. We dared to think, use words to argue with Venerable Gotama! May Venerable Gotama accept, The Blessed One silently accepted. Then Niganthaputta Saccaka, knowing that the Blessed One had accepted the invitation, said to the Licchavis: — Venerable Licchavis, listen to me. The recluse Gotama is invited to eat with them tomorrow. Bring me what you think is trendy. Then those Licchavis, after that night was over, brought to Niganthaputta Saccaka about five hundred rice offerings cooked with milk. Then Niganthaputta Saccaka, in his garden, ordered rich dishes, hard and soft, and informed the Blessed One of the time: — Venerable Gotama, the time has come. The meal has been prepared. Then in the morning the Blessed One put on his robe, took his bowl and robe, went to the garden of Niganthaputta Saccaka, and after arriving he sat on the seat prepared together with the assembly of bhikkhus. Then Niganthaputta Saccaka, personally served hearty foods of hard and soft types to the monks, led by the Buddha. Then Niganthaputta, knowing that the Blessed One had finished his meal, removed his hand from the bowl, took another low chair and sat down to one side. After sitting down to one side, Niganthaputta Saccaka said to the Blessed One: — In this giving, venerable Gotama, if there is merit and virtue, may the givers enjoy happiness. — There will be, Aggivessana, for those who give alms, for those who are worthy of offerings like you, even though you are not without greed, not without anger, not without delusion; There will be (merit) for you, Aggivessana, for someone worthy of offerings like Me, and I am one who is free from greed, without anger, without delusion.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/9/2021.