The Mahāsaccaka Sutta: The Great Saccaka.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, the World-Honored One, fully clothed, took his bowl and robe, and wanted to enter Vesali for alms. Then Niganthaputta Saccaka traveled around the world, while going around here and there, coming to Dai Lam, Trung Cac lecture hall. Venerable Ananda, seeing Niganthaputta Saccaka walking from afar, immediately said to the Blessed One: — Venerable Sir, Niganthaputta Saccaka is coming, versed in polemics, skillful in debate, revered by many. White World Honored One, this person likes to criticize the Buddha, likes to criticize the Dharma, likes to criticize the Sangha. It would be good, venerable sir, if the Blessed One, out of compassion, would sit for a moment. The Blessed One sat down on the seat prepared. Then Niganthaputta Saccaka went to the Blessed One's place, uttered his greetings, greetings and greetings to the Blessed One, and sat down to one side. After sitting down to one side, Niganthaputta Saccaka said to the Blessed One: — Venerable Gotama, there are some contemplatives and brahmins who live exclusively in the practice of the body, not in the mind. Venerable Gotama, these people feel painful feelings about the body. This has happened, Venerable Gotama, due to physical suffering, the legs will become paralyzed, the heart may burst, hot blood may gush out of the mouth, and the mind may go mad. Venerable Gotama, this happens to a person whose mind depends on the body, when the mind is under the control of the body. Why? Because the mind is not cultivated. Venerable Gotama, but there are some ascetics and brahmins who live exclusively in mind training, not in body practice. Venerable Gotama, these people feel pain in the mind. This has happened, Venerable Gotama; Due to the pain and suffering of the mind, the legs will be paralyzed, the heart may break, blood may flow from the mouth, and the mind may go crazy. Venerable Gotama, this happens to someone whose body depends on mind, when the body is under the control of the mind. Why? Because the body is not cultivated. Then, venerable Gotama, I thought: "Really, Venerable Gotama's shravaka disciples live exclusively cultivating the mind, not cultivating the body?" — Aggivessana, how do you hear the practice of the body? — Like Nanda Vaccha, Kisa Sankicca, Makkhàli Gosàla, these people, Venerable Gotama, live naked, live a licentious life without etiquette, lick their hands clean, go begging and refuse to come forward, do not accept food. come, do not accept specially cooked food, do not accept invitations to eat, do not accept food from pots and pans, do not accept food at the doorstep, do not accept food placed between sticks, do not accept food placed between rice mills, do not accept food from two people, do not accept food from a pregnant woman, do not accept food from a nursing woman, do not accept food from a woman having intercourse, no receive food on the spot with standing dogs, do not accept food on the spot where flies fly, do not eat fish and meat, do not drink cooking wine, yeast wine, rice husk porridge. Those who only receive food at one house, receive only one piece of food, or he only receive food at two houses, accept only two pieces of food, or he only received food at seven houses, he only received seven pieces of food. He feeds on only one bowl, feeds on only two bowls, feeds on only seven bowls. He only eats one meal a day, two meals a day, seven days a meal. Thus they live according to the practice of abstinence until half a month to eat only once. — Hey Aggivessana, can they support themselves to such a degree? — It is not so, venerable Gotama. Sometimes, Venerable Gotama, they eat excellent foods of the hard type, they eat excellent foods of the soft type, they taste excellent foods, they drink excellent beverages. They rely on these foods to build up their strength, make them big, and make them fat. — Thus, Aggivessana, what they give up at first, they later use. So there is a capacitor, there is a canopy (gain, there is loss) for this body. Hey Aggivessana, how do you hear about the practice of mind? Niganthaputta Saccaka, asked by the Blessed One to practice the mind, could not answer. Then the Blessed One said to Niganthaputta Saccaka: — Aggivessana, that body of practice that you have just talked about first is not the body of proper practice in the precepts of the Noble One. You, Aggivessana, do not even understand the practice of the body, how can you understand the practice of the mind. And, Aggivessana, how is the body not practicing, the mind not practicing; How is body practice, mind practice? Listen and pay attention, I will preach. — Yes, venerable sir. Niganthaputta Saccaka replied to the Blessed One. The Blessed One preached as follows: — What, Aggivessana, is the body untrained and what is the mind untrained? Here, Aggivessana, an uneducated ordinary person arises in bliss. This person has a feeling of pleasant feeling, then he covets pleasant feeling and falls into craving for pleasant feeling. If that pleasant feeling is destroyed, because of the cessation of the pleasant feeling, a painful feeling arises. That person, due to the feeling of suffering, becomes depressed, lamentes, weeps, beats his chest, leading to unconsciousness. This pleasant feeling, Aggivessana, arises for another, dominates the mind and abides, because the body is not cultivated. That painful feeling arises, dominates the mind and abides, because the mind does not practice. This Aggivessana, no matter which person, both means have pleasant feelings arise, dominate the mind and stay, because the body does not practice; Suffering feelings arise, dominate the mind and stay, because the mind does not practice. Thus, Aggivessana, he is one whose body is not developed and his mind is not developed. And what, Aggivessana, is the practice of the body and the practice of the mind? Here, Aggivessana, pleasure arose for the noble disciple to hear much. This one experiences a feeling of pleasure, but does not covet a pleasant feeling, does not fall into craving for a pleasant feeling. If that pleasant feeling is destroyed, because of the cessation of a pleasant feeling, a painful feeling arises, he feels a painful feeling but without sorrow, laments, weeps, beats his chest, leading to unconsciousness. This Aggivessana, that pleasant feeling arises for the other, does not dominate the mind and does not stay, because the body has practice; That painful feeling arises for the other, does not dominate the mind and does not abide, because the mind is cultivated. This Aggivessana, no matter which person, both means have pleasant feelings arise, do not dominate the mind and do not stay, because the body has practice; Suffering feelings arise, do not dominate the mind and do not abide, because the mind is developed, thus, Aggivessana, one is a person who has cultivated the body, — Thus, I have confidence in Venerable Gotama. Venerable Gotama is a person who has a body to practice and a mind to practice. — O Aggivessana, although your words may seem condescending and provocative, I will answer you. Aggivessana, because I have shaved off my hair and beard, put on a kashāya, left home, left home, lived without family, and real happiness arises in Me, dominates the mind and dwells, or is really suffering. arising in Me, governing the mind and dwelling, such a thing cannot happen. — Is it possible that a pleasant feeling does not arise in the Venerable Gotama in such a way that it cannot dominate the mind and dwell in it, does a painful feeling arise in the Venerable Gotama in such a way that it cannot dominate the mind and stay? — Hey Aggivessana, how could it not be? Here, Aggivessana, before I became enlightened, not fully Enlightened, when I was still a Bodhisattva, I thought as follows: "Family life is limited, the road is full of dust. The monastic life is like living in the middle of nowhere. It is very difficult to live at home and live a completely complete, completely pure life of pure chastity. Shave off your hair and beard, put on the kashāya, go forth from the home life, renounce the family, live without family.” Then, Aggivessana, after a while, when I was young, a teenager, with jet-black hair, full of the vitality of youth, in the golden age of life, though my parents were displeased, tears filled my face, mourning, I shaved off my hair and beard, put on a kashāya, left home, left home, and lived without family. I leave home like this, a person is looking for something good, seeking the unsurpassed, supreme, peaceful path. I went to the place where Alara Kalama lived, and when he arrived, he said to Alara Kalama: "Sage Kalama, I want to live a holy life in this law." On hearing this, Aggivessana, Alara Kalama said to me: 'Live (and abide, venerable sir). Such is this Dharma, making the wise, soon like his guru (instructing), self-knowing, self-realizing, self-accomplished, and abiding. Aggivessana, and it wasn't long before I mastered that dhamma quickly. And, Aggivessana, as far as the question of lips and speech, when I spoke the doctrine of the wise and the doctrine of the Elder, and I considered myself as others, I know and I see. Aggivessana, I think as follows: "Alara Kalama declares this dhamma not only out of faith: 'After self-knowledge, self-realization, self-attainment, I abide. Surely Alara Kalama knows this dhamma, sees this dhamma, then abides.” Then, bhikkhus, I went to the place where Alara Kalama was, and after arriving I said to Alara Kalama: "Sage Kalama, to what extent do you know, realize, attain, and declare this dharma for yourself? ?” Thus said, Aggivessana, Alara Kalama declares about the Land of Nothingness. Then, Aggivessana, I thought: "Not only Alara Kalama has faith, I also have faith. It is not only Alara Kalama who has diligence, I also have diligence. Not only Alara Kalama has mindfulness, I also have mindfulness. Not only Alara Kalama has concentration, I also have concentration. Not only Alara Kalama has wisdom, I also have wisdom. So let's try to prove the dharma that Alara Kalama declares: "After self-knowledge, self-realization, self-attainment, I stay". Then, Aggivessana, not long after self-knowledge, self-realization, self-accomplishment of that dhamma quickly, I abide. Then, bhikkhus, I went to the place where Alara Kalama was, and after arriving, I said to Alara Kalama: "Friend Kalama, did you know, realize, attain and declare this dharma to come by yourself? to such a degree?” "Yes, sage, I have self-knowledge, self-realize, self-achievement and declare this dharma to such an extent." "Sir, I also know, self-realize, achieve and declare this dharma to such an extent." –“How beneficial it is for us, How beneficial it is for us, when we see a fellow holy man like the Venerable! The Dharma that I know by myself, by myself, by myself, by myself, and by declaring it, the sage is self-knowledge, self-realization, self-achievement and abiding; the sage that self-knowledge, self-realization, self-achievement and abiding, it is the law that I self-know, self-realize, self-achieve and declare; the dharma that I know, it's the sage that the sage knows; The dharma that the sage knows, it is the dharma that I know. I am like, sage is like that; How sage I am. Come now, sage, let us both take care of this assembly!" Thus, Aggivessana, Alara Kalama, who is My Guru, puts Me, his disciple on an equal footing with him, and venerates Me with supreme reverence. Then, Aggivessana, I thought to myself: 'This Dharma is not directed at renunciation, is not directed at dispassion, is not directed at cessation, is not directed at peace, is not directed towards higher knowledge, is not directed towards enlightenment, is not directed towards to Nirvana, but only to the attainment of the Land of Nothingness.” Thus, Aggivessana, I do not revere this dhamma, and abandoning it, I go away. Then, Aggivessana, I, who seek what is good, seek the unsurpassed, supreme and peaceful path. I went to Uddaka Ramaputta, and when I had finished I said to Uddaka Ramaputta: "Sage, I want to live a holy life in this law." Having said this, Aggivessana, Uddaka Ramaputta said to me: 'Live (and abide, venerable sir), this is how this dharma makes a person wise not for long as his guru (instructs) himself. knowledge, self-realization, self-achievement and abiding". Aggivessana, I have mastered that dharma quickly. And, Aggivessana, as far as the question of the lips and the matter of speech, when I spoke the doctrine of the wise, and the teaching of the Elder, and I considered myself to be the same as everyone else. , I know and I see. This, Aggivessana, I think as follows: "Rama declares this dharma not because of faith: 'After self-knowledge, self-realization, self-attainment, I will settle down'. Surely Rama saw this dhamma, knew this dhamma, then settled down.” Then, Aggivessana, I went to the place where Uddaka Ramaputta was, and after arriving I said to Uddaka Ramaputta: "Sage Rama, to what extent do you know, realize, achieve and declare this dharma yourself?" On hearing this, Aggivessana, Uddaka Ramaputta declared about the base of neither perception nor non-perception. Then, Aggivessana, I thought: "It is not only Rama who has faith. I also have faith. Not only Rama has diligence, I also have diligence. Not only Rama has mindfulness, I also have mindfulness. Not only Rama has concentration, I also have concentration. Not only Rama has wisdom, I also have wisdom. So let's try to testify to the dharma that Rama declared: "After self-knowledge, self-realization, self-attainment, self-abiding". Then, Aggivessana, not long after self-knowledge, self-realization, self-accomplishment of that dhamma quickly, I abide. Then, Aggivessana, I went to the place where Uddaka Ramaputta was, and after arriving, I said to Uddaka Ramaputta: "Sir, Rama, have you not known, realized, attained and declared this dharma for yourself to such an extent as like this? so?" “Yes, sage, I have self-knowledge, self-realize, self-achievement and declare this dharma to such an extent.” "Sir, I have also self-knowledge, self-realize, self-achievement and declare this dharma to such an extent." What a benefit for us! How clever it is for us, when we see a fellow holy man like Venerable Master! The Dharma that I, self-knowledge, self-realize, self-achieve and declare, is the Dharma that sage knows himself, self-realizes, self-achieves and stays; the sage that self-knowledge, self-realization, self-achievement and abiding, it is the law that I self-knowledge, self-realize, self-achieve and declare; the dharma that I know, it is the sage that the sage knows; Dharma that the sage knows, it is that dharma that I know. I am like, sage is like that; How sage, I am. Come now, sage, let us both take care of this assembly!" Thus, Aggivessana, Uddaka Ramaputta, who is My Guru, puts Me, his disciple on an equal footing with him, and venerates Me with supreme reverence. Then, Aggivessana, I thought: 'This dharma is not directed at renunciation, is not directed at dispassion, is not directed at cessation, is not directed at peace, is not directed at higher knowledge, is not directed towards enlightenment, is not directed towards Nirvana, which only leads to the attainment of the land of neither perception nor non-perception." Thus, Aggivessana, I do not revere that dhamma and renounce it, I go away. O Aggivessana, I, who are searching for something good, seeking unsurpassed victory and tranquility on the path, wandered in succession in the country of Magadha and came to the gathering of Uruvela. Here I see a lovely place, a comfortable grove of trees, with a clear river running near, with a pleasant wading spot, and surrounded by villages that are easy to beg for alms. Aggivessana, then I thought to myself: 'What a lovely place, a comfortable grove, with a clear river running near, with a lovely easy wading, and surrounded by easily surrounded villages. easily go begging. It's a place just enough for an earnestly diligent Shan son to be diligent." And, bhikkhus, I sat down there and thought: 'It is worth the effort to be here. Then, Aggivessana, three parables arose in Me, wonderful, never heard before: Aggivessana, as if there were a log that was wet, full of life, and placed in water. A person came, holding a fire tool with the thought: "I will light the fire, the heat will appear". Hey Aggivessana, what do you think? Can he ignite a fire with a stick that is wet and full of sap, place it in the water, and then rub it with a fire-making tool? — No, Venerable Gotama. Why? Venerable Gotama, because that tree branch, wet and full of sap, is soaked in water, that person is only tired and frustrated. "In the same way, Aggivessana, recluses or brahmins who live without renunciation of bodily desires, which for them are lustful, lustful, lustful, lustful, lustful, If these venerable ascetics or brahmins suddenly experience intense sensations of pain, suffering, and vehement, their inner passion has not been skillfully eliminated, nor has it been skillfully alleviated. , fiercely, they cannot realize the view of unsurpassed Perfect Enlightenment, and if these venerable ascetics or brahmins do not suddenly experience sensations of pain, suffering, fiercely, fiercely, they are also not able to realize the view, unsurpassed Perfect Enlightenment. This, Aggivessana, is the first example, wondrous, unheard of before, which arose in Me. Then, Aggivessana, a second parable, wondrous, unheard of before, arose in Me. Aggivessana, it is as if there were a wet log, full of life, picked up from the water, and laid on dry ground. A person came, holding a fire tool with the thought: "I will light the fire, the heat will appear". Hey Aggivessana, what do you think? If he takes a stick that is wet, full of life, taken out of the water, placed on that dry ground, and then rubbed it with a fire-making tool, can it light a fire, causing heat to appear? — No, Venerable Gotama. Why? Venerable Gotama, because that log is wet and full of life, oil is taken out of the water, and is placed on dry ground, so that person is only tired and frustrated. "In the same way, Aggivessana, those recluses or brahmins who live without renunciation of bodily lusts, what for them are sensual desires, lusts, lusts, lusts, lusts and lusts. , heat brain, on the inside has not been skillfully eliminated, has not been cleverly alleviated. If these venerable ascetics, or brahmins, suddenly experience sensations of pain, suffering, intensity, and intensity, they will not be able to realize the unsurpassed, unsurpassed enlightenment. . And if these venerable ascetics or brahmins did not suddenly experience painful, painful, intense, and intense sensations, they would not be able to realize the unsurpassed, unsurpassed right view. Dang Giac. This, Aggivessana, is the second parable, wonderful, never heard of before, which arose in Me. Then, Aggivessana, a third parable, wondrous, unheard of before, arose in Me. Aggivessana, suppose there is a piece of dry tree, without sap, taken out of the water, placed on dry land. There was a person who came to hold a fire tool with the thought: "I will light a fire, a hot fire will appear". Hey Aggivessana, what do you think? If he takes a dry, sap-free log, is taken out of the water, placed on dry ground, and then rubbed with a fire-making tool, can he light a fire and make the hot place appear? — Yes, Venerable Gotama. Why? Venerable Gotama, because the log was dry, without sap, it was taken out of the water and placed on dry ground. “In the same way, Aggivessana, venerable recluses or brahmins live free from sensual pleasures, which to them are sensual desires, such as lust, lust, lust, lust, lust, and lust. Desire, passion, brain heat, on the inside are cleverly eliminated. If these venerable ascetics or brahmins suddenly experience sensations of pain, suffering, intensity, and intensity, they can attain the unsurpassed knowledge of Perfect Enlightenment. And if these venerable ascetics or brahmins do not suddenly experience painful, intense, and intense feelings, they too can attain the unsurpassed knowledge of Perfect Enlightenment. This, Aggivessana, is the third parable, wondrous, unheard of before, which arose in Me. Then I thought, Aggivessana, "Let's grind our teeth, stick our tongue to the roof of our throat, subdue the mind with the mind, subdue the mind, defeat the mind!" Then, Aggivessana, I gritted my teeth, glued my tongue to the roof of my throat, subdued the mind with the mind, subdued the mind, subdued the mind. When I was grinding my teeth, sticking my tongue to the roof of my throat, controlling my mind with my mind, subduing my mind, defeating my mind, sweat came out of my armpits. Aggivessana, like an athlete who grabs a sick person by the head or by the shoulder, can tame, subdue and defeat him. Aggivessana, when I was grinding my teeth, pressing my tongue to the roof of my throat, subduing my mind with my mind, subduing my mind, subduing my mind, sweat came out of my armpits, Aggivessana, even though I had a strong will ardent, diligent, and exhaustive, even though my mindfulness is established without wavering, my body is still agitated, not at peace, for I am conditioned by the effort of striving against that painful feeling. However, Aggivessana, that painful feeling arises in me, is existent, but does not dominate my mind. Then, Aggivessana, I thought thus: 'Let's practice Zen holding our breath'. And then, Aggivessana, I hold my breath in and out through my mouth and through my nose. Aggivessana, when I held my breath in and out through my mouth and through my nose, a terrible sound of wind blew up through my ears. Aggivessana, like a terrible sound coming from a blacksmith's blowing pedestal bellows. In the same way, Aggivessana, when I held my breath in and out through my mouth and through my nose, then a terrible sound of wind blew up through my ears. O Aggivessana, even though I have a mind that is diligent, diligent, and full of energy, even if my mindfulness is established without wavering, my body is still agitated, not at ease, because I am governed by mindfulness. ton due to effort against that suffering. However, Aggivessana, that painful feeling arises in me, is existent, but does not dominate my mind. Then, Aggivessana, I thought thus: 'Let's practice more breathing-holding meditation'. And then, Aggivessana, I hold my breath in and out through my mouth, through my nose, and through my ears. When I held my breath, Aggivessana, and breathed in and out through my mouth, through my nose, and through my ears, there was a terrible wind blowing up in my head. Just as a strong man cuts off another's head with a sharp sword, Aggivessana, so too, Aggivessana, when one holds the breath in and out, through the mouth, through the nose, and across the ear, there is a top. A terrible wind blows painfully in My head. O Aggivessana, even though I have the will, the effort, the effort, the effort, even though the mindfulness is settled without wavering, my body is still agitated, not at ease, because I am dominated by effort, due to the effort against that painful feeling. However, Aggivessana, Then, Aggivessana, I thought thus: 'Let's practice more breathing-holding meditation'. And, Aggivessana, then I held my breath in, out, through my mouth, through my nose and through my ears, I felt a terrible headache. Aggivessana, suppose an athlete takes a hard leather belt, wraps it around his head, and squeezes it; Likewise, Aggivessana, when I hold my breath in and out, through my mouth, through my nose, and through my ears, I feel a terrible headache. Aggivessana, even though I have the will, the effort, the effort, the mindfulness, even if my mindfulness is established without wavering, my body will still be agitated, not calm, because I am governed by the subtlety. ton due to effort against that suffering. However, Aggivessana, that painful feeling arises in me, is existent, but does not dominate my mind. Then, Aggivessana, I thought thus: 'Let's practice more breathing-holding meditation'. And then, Aggivessana, I hold my breath in and out, through my mouth, through my nose, and through my ears. Aggivessana, when I held my breath in and out, through my mouth, through my nose, and through my ears, a terrible wind cut through my belly. Suppose, Aggivessana, a skilled butcher or a butcher's disciple cuts across the abdomen with a sharp beef knife. Likewise, Aggivessana, when I held my breath in and out, through my mouth, through my nose, and through my ears, a terrible wind cut through My belly. Aggivessana, even though I have the will, the effort, the effort, the effort, even though the mindfulness is established and not wavering, my body is still agitated, not calm, because I am dominated by effort, due to the effort against that painful feeling. However, Aggivessana, Then, Aggivessana, I thought thus: 'Let's practice more breathing-holding meditation'. And then, Aggivessana, I hold my breath in and out, through my mouth, through my nose, and through my ears. Aggivessana, when I held my breath in and out, through my mouth, through my nose, and through my ears, a tremendous heat arose in my body. Aggivessana, for example, two strong men, after taking hold of the arm of the weaker one, grill him, and burn him in a pit of burning coals. In the same way, Aggivessana, when I held my breath in and out, through my mouth, through my nose and through my ears, a tremendous heat arose in my body. O Aggivessana, even though I have the will, the effort, the energy, the effort, even though the mindfulness is established and not wavering, my body will still be agitated, not calm, because I am dominated by effort, due to effort against that painful feeling. However, Again, Aggivessana, the gods, seeing this, said: "The recluse Gotama is dead." Some devas said: "The recluse Gotama is not dead, but the recluse Gotama is about to die." Some devas said: "The recluse Gotama is not dead yet. The recluse Gotama is not about to die either. The recluse Gotama is an Arahant, such is the life of an Arahant.” Then, Aggivessana, I thought thus: 'Let's go on a total hunger strike'. Then, Aggivessana, the gods came to me and said thus: "Friend, don't go on a total hunger strike, sage. Dear friend, if you go on a complete hunger strike, we will pour heavenly food through your pores, and so you will live." Then, Aggivessana, I thought thus: "If I were to go on a total hunger strike and these gods poured their divine food through my pores and thus I would still be alive, then I would deceive myself." . I refuted them, Aggivessana, and said: 'This is enough'. Then, Aggivessana, I thought to myself as follows: "Let's minimize eating and drinking, eat little by little, like green bean soup, black bean soup or pea soup or small bean soup." And, Aggivessana, while I minimized my intake of food, eating it drop by drop, like mung bean soup, black bean soup or pea soup or small bean soup, My body became extremely thin. Because I ate so little, My hands and feet became like stalks of grass or withered vines; because I ate so little, My feet became like the hooves of a camel; because I ate so little, My exposed spine was like a string of balls; because I ate so little, My emaciated ribs were like the poles of a ruined stilt house; because I ate so little, My glittering pupils lay deep in the eye-holes, like glittering water in the depths of a deep well; for I ate too little, My scalp becomes wrinkled and parched like a white and bitter squash cut before it is ripe, wrinkled and parched by the hot wind. If I think, Aggivessana, 'Let me touch the skin of my belly,' then it is the very spine that I take hold of. If I think, "Let's touch the spine," then it is the skin of the abdomen that is caught by Me. Because I ate so little, Aggivessana, the skin of my belly came to cling to my spine. Aggivessana, if I think, "I'm defecating, or I'm urinating," I'll fall face down on the ground, because I've eaten too little. Aggivessana, if I want to soothe My body, massage my limbs with my hands, then, Aggivessana, while I massage my limbs, rotten hairs fall out of My body, because I eat too little. “Let us touch the spine”, it is the skin of the abdomen that is grasped by Me. Because I ate so little, Aggivessana, the skin of my belly came to cling to my spine. Aggivessana, if I think, "I'm defecating, or I'm urinating," I'll fall face down on the ground, because I've eaten too little. Aggivessana, if I want to soothe My body, massage my limbs with my hands, then, Aggivessana, while I massage my limbs, rotten hairs fall out of My body, because I eat too little. “Let us touch the spine”, it is the skin of the abdomen that is grasped by Me. Because I ate so little, Aggivessana, the skin of my belly came to cling to my spine. Aggivessana, if I think, "I'm defecating, or I'm urinating," I'll fall face down on the ground, because I've eaten too little. Aggivessana, if I want to soothe My body, massage my limbs with my hands, then, Aggivessana, while I massage my limbs, rotten hairs fall out of My body, because I eat too little. Again, Aggivessana, someone seeing this said: "The recluse Gotama has black skin." Some people say as follows: "The recluse Gotama has not black skin, the recluse Gotama has gray skin". Some people say the following: "The recluse Gotama is not black, his skin is not gray." Some people say as follows: "The recluse Gotama has not black skin, his skin is not gray, the recluse Gotama has dark yellow skin". To such an extent, Aggivessana, My skin, which is pure and clear, is damaged because I eat too little. Then, Aggivessana, I thought thus: 'Once upon a time there were ascetics or brahmins who suddenly experienced painful, painful, intense, intense sensations. These sufferings are ultimate, nothing more. About the future, there are recluses or brahmins who suddenly experience intense, intense, painful sensations. These sufferings are ultimate, nothing more. In the present, there are recluses or brahmins who suddenly experience painful, painful, intense, intense sensations. These sufferings are ultimate, nothing more. But I, with such severe asceticism, still cannot realize the superior dharma, the superior knowledge worthy of the Saint. Or is there another path to enlightenment?" Then, Aggivessana, I thought thus: 'I know, while my father, of the Sakka lineage, was plowing and I was sitting under the shade of the Jambu tree, I renounced sensual pleasures. , separating from unwholesome dharmas, attaining and staying in the first Zen, a state of bliss born of separation from sensual pleasures, with search, and with four." When I stayed like that, I thought, "Can this path lead to enlightenment?" And, Aggivessana, following that thought, this consciousness arose in Me: 'This is the path leading to enlightenment'. Then I thought, Aggivessana, "Am I afraid of this pleasant feeling, a pleasant feeling free from sensual pleasures, away from unwholesome dharmas?" Then I thought, Aggivessana, 'I am not afraid of this pleasant feeling, a pleasant feeling free from sensual pleasures, away from unwholesome dharmas'. Then, Aggivessana, I thought: "It's not easy to attain such a happy life these days, with such a terribly sick body. Let's eat raw food, eat sour rice." Then, Aggivessana, I eat real raw food, eat sour rice. At that time, Aggivessana, the five monks who were serving me thought: "When the recluse Gotama has attained the Dharma, he will tell us." Aggivessana, when they see me eating raw food, eating sour rice, they hate me, go away and say: "The recluse Gotama now lives full of material things, renounces diligence, returns to the life of abundance." . And, Aggivessana, after eating raw food and regaining my strength, I renounced sensual pleasures, abandoned unwholesome dharmas, attained and abided in the first jhāna, a state of rapture and bliss born of detachment from sensual pleasures, with thought and thought. Thus, Aggivessana, a pleasant feeling arises where I exist, but it does not dominate my mind. Ending search and fourth, attaining and staying in the second Zen, a state of bliss born of concentration, without thinking, without thinking, with one-pointed inner calm. Thus, Aggivessana, a pleasant feeling arises in me, is maintained, but does not dominate my mind. Rejoicing and staying equanimous, mindful, aware, and feeling the pleasure of life, which the Saints call equanimity, peace, and abiding in the third Zen. Thus, Aggivessana, a pleasant feeling arises in me, is maintained, but does not dominate my mind. Equanimity discharges suffering, destroys joy and sorrow that has been felt before, attains and abides in the fourth meditation, neither suffering nor pleasure, pure mindfulness. Thus, Aggivessana, a pleasant feeling arises in me, is maintained, but does not dominate my mind. With such a calm, pure, clear and unblemished mind, free from afflictions, pliable, easy to use, firm, and calm, I lead the mind and direct it to the Perfection of Life. I remember past lives, such as one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, one hundred lives, one thousand lives. life, one hundred thousand births, many decaying kalpas, many becoming kalpas, many destructive kalpas, and eons of completion. I remember: "In that place, I have such a name, such a family name, such a caste, such a painful life, such a long life span. After I died there, I was born there. In that place, I had such a name, such a family name, such a caste, such a painful life, such a long life span. Thus, I remember many past lives along with outlines and details. This, Aggivessana, is the first insight that I have attained in the night of the first watch, that ignorance is destroyed, wisdom is born, darkness is destroyed, light is born, because I live without distraction, ardent, diligent. Thus, Aggivessana, bliss born in me is allowed to exist but does not dominate my mind. With such a calm, pure, clear mind without contamination, without afflictions, pliable, easy to use, firm, and calm, I lead the mind, direct it to the wisdom of sentient beings' samsara. I with pure divine eye, superhuman, see the life and death of sentient beings. We know well that sentient beings, the lowly, the noble, the beautiful, the ugly, the lucky, the unlucky are all due to their actions. Beings who do evil deeds in terms of body, speech and mind, slander the Saints, follow wrong views, create karma according to wrong views; These people, after the breakup of the body, after death, must be reborn in the bad realms, in the bad destinations, in the lower realms, in hell. And those who do good deeds in terms of body, speech and mind, do not slander the Saints, follow the right view, create karma according to the right view; These people, after the breakup of the body, after death, are reborn in good animals, in heaven, in this world. Thus I, with my pure divine eye, superhuman, see the life and death of living beings. We know well that sentient beings, the lowly, the noble, the beautiful, the ugly, the lucky, the unlucky, are all due to their actions. This, Aggivessana, is the second insight I have attained in the middle of the night, that ignorance is destroyed, knowledge is born, darkness is destroyed, and light is born, because I live without distraction, enthusiasm, and diligence. Thus, Aggivessana, happiness is born in me, and it exists, but it does not dominate my mind. enthusiastic, diligent. Thus, Aggivessana, happiness is born in me, and it exists, but it does not dominate my mind. enthusiastic, diligent. Thus, Aggivessana, happiness is born in me, and it exists, but it does not dominate my mind. With such a calm, pure, clear, unblemished mind, free from afflictions, pliable, easy to use, firm, and calm, I direct it, directing it to the fullness of the mind. We know as it really is: "This is suffering", know as it really is: "This is the cause of suffering", know as it is: "This is the cessation of suffering", know as it really is: "This is the way leading to the cessation of suffering". , know as it really is: "These are the taints", know as it really is: "This is the cause of the taints", know as it really is: "This is the eradication of the taints", know as it really is: "This is me way leading to the eradication of defilements”. By knowing like this, perceiving like this, my mind is freed from the taint of desire, from the taint of being, from the taint of ignorance. With regard to myself so liberated, I arise the understanding: "I am liberated." We already know: "Birth has been destroyed, the holy life has been accomplished, what needs to be done has been done, after the present life there is no other life." This, Aggivessana, is the third insight that I have attained in the last watch, the cessation of ignorance, the arising of knowledge, the cessation of darkness, and the arising of light, because I live without distraction, enthusiasm, and diligence. Thus, Aggivessana, happiness is born in me, and it exists, but it does not dominate my mind. I know, Aggivessana, that when I preach to a large assembly of hundreds of people, each one thinks like this of me: "Specially for me, the recluse Gotama preaches the Dharma." Hey Aggivessana, don't get it like that. When the Tathagata preaches to the masses, it is for teaching purposes only. And I, Aggivessana, after having finished such a lecture, I dwell within, make stillness, make one-pointedness, make concentration on that first nimitta, and thus I live in peace. permanent, permanent, eternal. — Thus, Venerable Gotama is trustworthy, because he is an Arahant, a Fully Enlightened One. But I wonder if Venerable Gotama is allowed to sleep during the day? — I have permission, Aggivessana, at the end of the summer month, after returning from my alms round, having folded my sanghati into four, mindfully aware, I lie down to sleep, lying on my right hand. — Thus, venerable Gotama, some recluses and brahmins are called to dwell in delusion. — This, Aggivessana, is neither delusion nor non-delusion. Hey Aggivessana, what is delusion and what is non-delusion? Listen and ponder carefully, I will speak. — Yes, venerable sir. Niganthaputta Saccaka replied to the Blessed One. The Blessed One said the following: - To whom, the cankers have not been eradicated, those that are related to afflictions, arise after existence, are feared, are related to afflictions, arise after becoming, are feared, leading to the result of suffering in the future, towards birth, old age, and death in the future, that person I call still delusional. For one, Aggivessana, for whom the taints have been eradicated, the ones that lead to the fruition of suffering, leading to future birth, old age, and death, that I call non-delusion. This Aggivessana, the eradication of taints is not delusion. For the Tathagata, Aggivessana, the cankers have been eradicated, those associated with afflictions, arise after existence, are feared, lead to the fruit of suffering, and lead to future birth, old age, and death. In the future, they are cut off at the root, made like a tala tree that has been decapitated, making it impossible to be reborn, unable to be born again in the future. Hey Agivessana, like a tala tree whose head is cut off and does not grow; Likewise, Aggivessana, for the Tathagata, the taints, having been eradicated, those associated with defilements, arise after existence, are feared, lead to the fruit of suffering, are directed towards birth, old age, If they die in the future, they are cut off from the root, made like a tala tree that has been decapitated, making it impossible to be reborn, unable to be born again in the future. When he heard this, Niganthaputta Saccaka said to the Blessed One: — How wonderful, Venerable Gotama! How rare, Venerable Gotama! Even though Venerable Gotama was sarcastically opposed, even though he was attacked with accusations in the dialogue, his skin color was still clear, his face was still happy, like an A-la. -Han, Chief Enlightenment. I confirm, venerable Gotama, that I and Purana Kassapa argued, who, when questioned by me verbally, evaded another question, answered out of the question, and expressed indignation, anger, anger. As for the Venerable Gotama, despite being sarcastically opposed, despite being attacked with accusations in the dialogue, the Venerable's skin color was still clear, his face was still as joyful as an A-la- Han, Chief Enlightenment. O Venerable Gotama, I confirm that I am with Makkhali Gosala… Ajita Kesakambala… Pakudha Kaccayana… Sanjaya Belatthiputta… argue with Nigantha Nataputta who, when questioned by me verbally, evades another question, answering out of the question. and express anger, anger, and resentment. As for the Venerable Gotama, despite being sarcastically opposed, despite being attacked with accusations, during the conversation, his skin color was still clear, his face was still as joyful as an A-la. -Han, Chief Enlightenment. And now, venerable Gotama, we must go, we have much work, much work to do. During the conversation, the venerable's skin color was still clear, and his face was still as happy as an Arahant, Chief Enlightenment. And now, venerable Gotama, we must go, we have much work, much work to do. During the conversation, the venerable's skin color was still clear, and his face was still as happy as an Arahant, Chief Enlightenment. And now, venerable Gotama, we must go, we have much work, much work to do. — Hey Aggivessana, do what you think is fashionable. Then Niganthaputta Saccaka was delighted, accepted the Blessed One's words, got up from his seat and said goodbye.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.24/9/2021.