The Mahātanhāsankhaya sutta: The Great Sutra of Loving Kindness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Like this I hear. At one time the Blessed One was staying at Savatthi at Jetavana, in Anathapindika's garden. At that time, a bhikkhu named Sati, the son of a fisherman, had a wrong view as follows: "As far as I understand the Dhamma preached by the Blessed One, this consciousness moves and circulates, but does not change." A large number of bhikkhus heard this: "The bhikkhu Sati, the son of a fisherman, aroused a wrong view as follows: 'As I understand the Dhamma preached by the Blessed One, this consciousness wanders, circulates, unchanged'". Then those bhikkhus went to the place where the monk Sati, the fisherman's son, and when they had arrived, they said to the monk Sati, the fisherman's son, as follows: — Is it true, friend Sati, that you have evil views as follows: "As far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates, but does not change." "Indeed, friends, as far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates but remains unchanged. Then those bhikkhus wanted the bhikkhu Sati, son of a fisherman, to give up this evil view, and immediately questioned him, questioned the reason, and discussed: "Friend Sati, don't say such things, don't misrepresent the Blessed One. Misrepresenting the Blessed One is not good. The Blessed One did not say so. sage Sati, the Blessed One has used many methods of saying consciousness due to dependent origination; If there is no condition, consciousness will not arise. The bhikkhu Sati, the fisherman's son, despite being questioned and discussed by those monks, still spoke out about this evil view, stubbornly grasping and grasping it. — Indeed it is, Hien. As far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates, but does not change. Since those bhikkhus could not make the monk Sati, the fisherman, give up this evil view, they went to the place where the Blessed One was, and when they had arrived, bowed to him and sat down to one side. Having sat down to one side, those bhikkhus said to the Blessed One: — Venerable Sir, the bhikkhu Sati, the son of a fisherman, had the following evil views: "As far as I understand the Dharma taught by the Blessed One, this consciousness moves and rotates, but does not change." World-Honored One, we have heard: "Bhikkhu Sati, the son of a fisherman, has the following evil views: 'As I understand the Dharma taught by the Blessed One, this consciousness moves and rotates, but does not change. ". Venerable Sir, we went to the place where the monk Sati, the fisherman's son, when we had arrived, we said to the monk Sati, the fisherman's son: “– Is it true, sage Sati? The sage gives rise to evil views as follows: 'As far as I understand, the Dharma preached by the Blessed One, this consciousness moves and rotates, but does not change'. Venerable Sir, on hearing this, the monk Sati, the fisherman's son, said to us as follows: “– Indeed it is, Hien. As far as I understand it, this consciousness moves, rotates, but does not change. Venerable Sir, we want to make the bhikkhu Sati, the son of a fisherman, give up this evil view, and immediately question, question the reason, and discuss: "- Sage Sati, don't say such things. Do not misrepresent the Blessed One. Misrepresenting the Blessed One is not good. The Blessed One did not say so. sage Sati, the Blessed One used many methods to say that consciousness is dependently arisen, without conditions, consciousness does not arise. "World-Honored One, the bhikkhu Sati, son of a fisherman, even though we are questioned, questioned, reasoned, discussed, still speak of that wrong view, stubborn, clinging, grasping that wrong view. : "-Indeed, as I understand it, as the Blessed One preached, this consciousness moves and rotates but remains unchanged." Venerable Sir, since we could not make the monk Sati, the fisherman's son, give up this evil view, so we came to ask the Blessed One what this means." Then the Blessed One called another bhikkhu: — Go, bhikkhu, and in my name, call the monk Sati, the fisherman's son: "Sage Sati, the Teacher calls a sage." — Yes, venerable sir. That bhikkhu obeyed the Blessed One, went to the monk Sati, the fisherman's son, and when he arrived, he said to the monk Sati, the fisherman's son: — Sage Sati, the Teacher calls Sage. — Yes, sage. The bhikkhu Sati, the fisherman's son, replied to that bhikkhu, went to the place where the Blessed One was, and on arrival, having bowed down to the Blessed One, sat down to one side. The Blessed One said to the monk Sati, the fisherman's son, who was sitting to one side: "Is it true, Sati, that you have arisen evil views as follows: "As far as I understand the Dharma preached by the Blessed One, this consciousness moves and circulates, but does not change"? — Indeed it is, venerable sir. As far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates, but does not change. — What, Sati, is that consciousness? "Venerable sir, that is formally speaking of feeling, receiving here and there, the results of good and evil actions. "You fool, for whom do you understand the Dharma I preach like this?" O ignorant person, is it possible that I have used many methods of saying that consciousness is dependent-arising, without conditions, then consciousness does not arise? And, you fool, not only do you misrepresent Me, because you have falsely grasped yourself, you also destroy yourself and create a lot of damage. O fool, and this will bring you unhappiness and suffering for a long time. Then the Blessed One called the bhikkhus: — Monks, what do you think? Can the bhikkhu Sati, son of a fisherman, spark any spark in this Dhamma, this Discipline? — Venerable sir, how is it possible, not possible, venerable sir. Having said this, the bhikkhu Sati, son of a fisherman, was silent, a tiger man, shrugging his shoulders, bowing his head, worried, and shut his mouth. Then the Blessed One, knowing that the monk Sati, the fisherman's son, was silent, embarrassed, shrugging his shoulders, bowing his head, worried, and shut his mouth, spoke to the monk Sati, the fisher's son. : — O ignorant man, people will know you through your own evil views. Here, I will ask the Male-stilts. Then the Blessed One called the bhikkhus: — Monks, do you understand the Dharma I preach, just like the monk Sati, the son of this fisherman, not only misrepresented me because of wrongly grasping, but also destroyed himself and created so much damage? — The Blessed One, no. World-Honored One, the Blessed One used many methods of saying that consciousness is dependently arising, without conditions, and consciousness does not arise. — Good, bhikkhus, good, bhikkhus, you understand the Dharma I preach! Monks, I have used many methods of speaking dependent-arising consciousness. Without conditions, consciousness does not arise. But the bhikkhu Sati, the fisherman's son, not only misrepresents Me because he has wrongly grasped himself, but also destroys himself and creates much damage, which in turn leads to unhappiness and long-term suffering. for that fool. (Destiny Born Consciousness) Monks, consciousness arises by reason, and that consciousness has its name according to that condition. Due to eye-consciousness and forms, consciousness arises, and that consciousness is called eye-consciousness. Due to the condition of ears and sounds, consciousness arises, and that consciousness is called ear consciousness. Due to the condition of the nose and the scents, consciousness arises, and that consciousness is called the ratio-consciousness. Because of the tongue and tastes, consciousness arises, and that consciousness is called tongue consciousness. Due to the condition of body and contacts, consciousness arises and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is called consciousness. Monks, what condition does fire arise, and that fire has its name according to that condition: firewood, fire arising, that fire is called firewood? Depending on the wood shavings, fire is born, that fire is called the fire of the shavings. Dependent grass, fire is born, that fire is called grass fire. Dependent on cow dung, fire is born, that fire is called cow dung fire. Dependent chaff, fire is born, that fire is called rice husk fire. Dependent on the pile of garbage, fire is born, that fire is called the fire of the garbage heap. Also, Monks, consciousness arises by reason, and that consciousness has its name according to that condition. Due to eye-consciousness and forms, consciousness arises, and that consciousness is called eye-consciousness. Due to the condition of ears and sounds, consciousness arises, and that consciousness is called ear consciousness. Due to the condition of the nose and the scents, consciousness arises, and that consciousness has a name and a ratio. Because of the tongue and tastes, consciousness arises, and that consciousness is called tongue consciousness. Due to the condition of body and contacts, consciousness arises, and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is called consciousness. consciousness arises, and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is called consciousness. consciousness arises, and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is called consciousness. (Questions about creatures) Monks, have you seen this creature? — The Blessed One, I see. - - Monks, do you see the creation of living things by that food? — The Blessed One, I see. "Do you see, bhikkhus, that by the cessation of these foods, that living being is also annihilated?" — The Blessed One, I see. — Monks, because of hesitation, doubts arise. Could this creature not be present? — Venerable Sir, yes. — Monks, because of hesitation, doubts arise. Is the composition of that dish possible or not? — Venerable Sir, yes. — Monks, because of hesitation, doubts arise. Due to the annihilation of these foods, can that living being be destroyed or not? — Venerable Sir, yes. — If, bhikkhus, see it as it is with right wisdom, this doubt will be eliminated. Could this creature not be present? — Venerable Sir, yes. — If, bhikkhus, see it as it is with right wisdom, this doubt will be eliminated. Is the composition of that dish possible or not? — Venerable Sir, yes. — If, bhikkhus, see it as it is with right wisdom, this doubt will be eliminated. Due to the annihilation of these foods, can living beings be destroyed or not? — Venerable Sir, yes. — Monks, this being is present, (for this matter), do you not have doubts here? — Venerable Sir, yes. - Monks, the composition of that dish, (for this matter), is there no doubt here? — Venerable Sir, yes. — Monks, by the cessation of such foods, that living being can be destroyed, (for this matter), are you without doubt here? — Venerable Sir, yes. — Monks, is this creature present, (for this matter) is it that you see it well by virtue of right wisdom? — Venerable Sir, yes. - The Bhikkhu-stilts, the existence of that creature is caused by the food that... hey, are you smart to see through as it really is right wisdom? — Venerable Sir, yes. "Bhikkhus, by the cessation of such foods, that living being can be destroyed, (for this matter), are you not able to see through right wisdom as it really is?" — Venerable Sir, yes. "Bhikkhus, with this view so purified, so purified, if you are attached to it, take pride in it, pursue it, consider it as your own, then, bhikkhus-- Stilts, can you understand the example of a raft, saying that the Dharma is taught to be crossed, not grasped? — The Blessed One, no. "But, bhikkhus, with this view so purified, so made clear, if you were not attached to it, not proud of it, not pursuing it, not taking it as your own, then, bhikkhus, you can understand your simile, then, bhikkhus, you can understand the parable as yours, then, bhikkhus, you can make the simile of a raft , speaking the Dharma is taught to be passed over, not to be grasped? — Venerable Sir, yes. (Food and Dependent Origination) — There are, bhikkhus, four foods for the abiding of sentient beings that have already been born, or for the living beings to be born. how is four? The real food is either gross or subtle, the second is real contact, the third is real thought, and the fourth is real consciousness. And what are these four dishes, bhikkhus, taking as their cause and condition, taking what as their origin, taking what as a birth-race, and taking what as their cause? These four dishes take craving as the cause and effect, take craving as the origin, take craving as the birth race, and take craving as the cause. What, bhikkhus, is this craving as its cause, what is its origin, what is its origin, what is its cause? Craving takes life as its cause and effect, takes life as its origin, takes life as its birth-race, and takes life as its cause. Monks, what does this feeling take as its cause, what does it take as its origin, what does it take as its origin, what does it take as its cause? Feeling takes contact as its cause and condition, takes contact as its origin, takes contact as its origin, and takes contact as its cause. What, bhikkhus, is this contact a cause and effect, what is its origin, what is its origin, what is its cause? Touching the six absorptions as a condition, taking the six absorptions as the origin, take six inputs as the birth race, take six inputs as the cause. What, bhikkhus, are these six inputs as causes and conditions, what is their origin, what is the birth-race, what is the cause? The six entrances take nama-rupa as a cause and condition, take name-and-form as the origin, take name-and-form as the birth-race, and take name-and-form as the cause. What, bhikkhus, does this name-and-form take as its cause, what does it take as its origin, what does it take as its birth-race, what does it take as its cause? Name-and-form takes consciousness as a condition, takes consciousness as its origin, takes consciousness as its origin, and takes consciousness as its cause. What, bhikkhus, does this consciousness take as its cause, what does it take as its origin, what does it take as its origin, what does it take as its cause? Consciousness takes formations as its cause and conditions, takes formations as its origin, takes formations as its birth-race, and takes formations as its cause. What, bhikkhus, do these formations take as their cause, what do they take as their origin, what do they take as their birth-race? What is the cause? Actions take ignorance as a cause and condition, take ignorance as their origin, take ignorance as a birth-race, and take ignorance as a cause. (Destiny in the right direction) Thus, bhikkhus, ignorance is dependent upon contact, formation dependent consciousness, name-and-form-consciousness-consciousness, six-entry name-and-form, six-fold dependent contact, contact feeling, craving for feeling, craving for clinging, clinging to existence, There are conditions for birth, for birth, for aging, for death, for sorrow, lamentation, for suffering, for grief, for brain to be. Such is the arising of this whole aggregate of suffering. (Destiny in the opposite direction) It has been said before: Birth is dependent on aging, death (Due to dependent birth, old age and death appear). Monks, is birth and death a condition? Or here (meaning) how? — World-Honored One, birth, aging, and death. So for us, (the meaning) here is like that: Birth and aging, death. — Previously said: predestined birth. Monks, is it not dependent on birth? Or here (meaning) how? — White World-Honored One, with predestined birth. Thus, for us, (the meaning) here is like that: Dependent origination. — Previously said: Predestined to be. Hey, bhikkhus, is it not dependent on clinging? Or here (meaning) how? — Bach World-Honored One. So for us, (the meaning) here is like that: Predestined to be dependent. — It was said before: The love of the hand. Hey, bhikkhus, is it not dependent on craving? Or here, (meaning) how? — White World-Honored One, loving-kindness. So for us, (the meaning) here is like that: Craving for clinging. — It was said before: Life is predestined. Hey, bhikkhus, isn't life predestined? Or here (meaning) how? — White World-Honored One, life is predestined. So for us, the (meaning) here is like that: Long-term love. - Previously said: Touching life. Bhikkhus, isn't the contact life? Or here (meaning) how? — White World-Honored One, touch life. So for us, (meaning) here is like that: contact with life. — It has been said before: Six conditions of contact. Monks, is it not the six conditions of contact? Or here (meaning) how? — World-Honored One, the six conditions of contact. So for us, (the meaning) here is like that: Six dependent contact. — Previously said: Name-and-form condition six entry. Monks, is it not the six-entry name-and-form condition? Or here (meaning) how? — World-Honored One, the six-entry name-and-form condition. So for us, (the meaning) here is like that: the six-entry name-and-form condition. — It was said before: Consciousness is predestined for name-and-form. Monks, is consciousness dependent on name-and-form? Or here (meaning) how? — White World-Honored One, conscious of name-and-form. So for us, (the meaning) here is like that: Consciousness with name-and-form. — It was said before: Acting with consciousness. Monks, is it not dependent on consciousness? Or here (meaning) how? — White World-Honored One, practice predestined consciousness. So, for us, (the meaning) here is like that: dependent consciousness. — Previously said: Ignorance is dependent. Brethren, is ignorance dependently conditioned? Or here (meaning) how? — White World-Honored One, ignorance is dependent. So for us (the meaning) here is so: Ignorance dependent. (Summary of Duyen) — Good thing, monks! You say so, and I also say the same: "This has caused that to exist, this is born of that," such as ignorance dependent formation, formation condition consciousness, consciousness dependent name-and-form, six-entry name-and-form condition. , the six conditions of contact, contact with feeling, craving for feeling, craving with clinging, clinging to dependent origination, dependent birth, birth with aging, death, sorrow, lamentation, suffering, grief, and depression all arise together. Thus is the arising of this whole aggregate of suffering. (Kill in the forward direction) Due to the cessation of ignorance, complete renunciation, the formations cease. Due to the cessation of formations, consciousness ceases. Due to the cessation of consciousness, name-and-form ceases. Due to the cessation of name-and-form, the six pass away. Due to the six cessations, contact ceases. Due to the cessation of contact, life ceases. Due to the cessation of life, craving ceases. Due to the destruction of love, kill. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age, death, sorrow, lamentation, suffering, grief, and brain all cease. Such is the cessation of all this aggregate of suffering. (Kill in reverse direction) It was said before: Due to birth and death, old age and death cease. Monks, is it not due to birth and death that old age and death pass away? Or here (meaning) how? — World-Honored One, due to birth and death, old age, death and cessation. So for us (the meaning) here is like this: Due to birth and death, we grow old and die. - It was said before: Due to the cessation of existence, birth and death. Monks, is it not due to the cessation of existence that arises and passes away? Or here (meaning) how? — World-Honored One, due to the cessation of existence, birth and death. So for us (the meaning) here is like that: Due to the cessation of existence, birth and death. — It has been said before: Due to the destruction of the hand, there is extinction. Monks, due to the cessation of grasping, is it not? Or here (meaning) how? — World-Honored One, due to the destruction of the hand, there is extinction. So for us, (the meaning) here is like that: Due to the cessation of grasping, there is extinction. — It has been said before: Due to the cessation of craving, the hand is destroyed. Monks, due to the cessation of craving, is it not? Or here (meaning) how? — World-Honored One, due to the cessation of craving, grasping at it. So for us, (the meaning) here is like this: Due to the cessation of craving, clinging ceases. — It has been said before: Because of the cessation of life, craving ceases. Monks, is it not because of the cessation of feeling that craving ceases? Or here (meaning) how? — World-Honored One, because of the cessation of life, craving ceases. So for us (the meaning) here is this: Because of the cessation of feelings, craving ceases. — It was said before: Because contact ceases, life ceases. Monks, is it not because contact ceases that feeling ceases? Or here (meaning) how? — World-Honored One, because of the cessation of contact, life ceases. So for us, (the meaning) here is like this: Due to the cessation of contact, feeling ceases. — It has been said before: Because of the six cessations, contact ceases. Monks, because of the six cessations, contact ceases, isn't it? Or here (meaning) how? — World-Honored One, because of the six cessations, contact ceases. So for us (the meaning) here is so: Due to the six cessations, contact ceases. — It was said before: Due to the cessation of name-and-form, the six pass away. Monks, is it not because of the cessation of name-and-form that the six pass away? Or here (meaning) how? — World-Honored One, because of the cessation of name-and-form, the six pass away. So for us (the meaning) here is so: Due to the cessation of name-and-form, the six pass away. - It was said before: Due to the cessation of consciousness, nama-rupa ceases. Monks, is it not because of the cessation of consciousness that nama-rupa ceases? Or here (meaning) how? — World-Honored One, due to the cessation of consciousness, nama-rupa ceases. So for us, (the meaning) here is like this: Due to the cessation of consciousness, nama-rupa ceases. - It has been said before: Due to the cessation of action, consciousness ceases. Bhikkhus, does consciousness cease because of practice? Or here (meaning) how? — World-Honored One, through the cessation of practice, consciousness ceases. So for us (the meaning) here is this: Due to the cessation of action, consciousness ceases. — It has been said before: Due to the cessation of ignorance, practice ceases. Monks, is it not due to the cessation of ignorance that practice ceases? Or here (meaning) how? — World-Honored One, due to the cessation of ignorance, practice ceases. So for us, (the meaning) here is like that: Due to the cessation of ignorance, practice ceases. (Summary of Doom) - Good luck, the Male-stilts! You say so, and I also say the same: "This does not exist, so that does not exist, this ceases, so that that ceases", just as ignorance ceases to be extinguished, action ceases, so consciousness ceases, consciousness ceases to become fame. Form ceases, name-and-form is destroyed, so six passes away, six cessations result in the cessation of contact, the cessation of contact results in the cessation of life, the cessation of feeling, the cessation of love, the cessation of craving, the cessation of grasping, the cessation of life, the cessation of life and the cessation of birth and death. aging, death, sorrow, lamentation, suffering, grief and sorrow cease. Such is the cessation of all this aggregate of suffering. (Knowledge of self) You, bhikkhus, should know thus, see thus, still run after the past tense, and think: "Am I present in the past time or not in the past time? How did we appear in the past tense? I was present in the past, what kind of body? What was I before and how did I come into the past”? — No, venerable sir. — Monks, if you know this, see it like this, do you still run after the future, thinking: 'Will I be present in the future or will I not be in the future? How will I be in the future? I will be present in the future, what shape will I be? What was the past and how will we be in the future”? — No, venerable sir. — Monks, you know this, see this, do you have any doubts about yourself in the present time: "I am present or I am not. How am I present? I have face, what shape? Where does this friendship come from? And then where does it go? — No, venerable sir. — Monks, you know this, see this, you say as follows: "The Teacher is respected by us. We say because we respect the Guru”? — No, venerable sir. - Monks, you know this, see this, you say thus: 'One recluse told us thus, the other recluse also said the same, and we didn't say so"? — No, venerable sir. — Monks, knowing this, seeing this, do you seek another Teacher? — No, venerable sir. "Bhikkhus, you know this, see this, do you revert to the forbidden precepts, sacrifice to the altar of the lay disciples, brahmins, and think that they are the root cause?" copy? — No, venerable sir. "Bhikkhus, do you only say what you know, see, and perceive for yourself?" — Yes, venerable sir. — Good thing, monks! You, bhikkhus, have been introduced to me by me, the Dharma, which is practical, present, and has no time, to come to see, to be able to ascend, to be understood by the wise. This Dharma, bhikkhus, is practical, present, timeless, coming to be seen, capable of reaching upwards, to be understood by the wise for themselves. All that has been said is due to this fate. (The cycle of reincarnation: from birth to adulthood) There are, bhikkhus, three unions by which a fetus is formed: here the parent has intercourse and the mother is not during the time of conception, and the incense (gandhabba) does not appear, thus fetus cannot form. Here, the father and mother have intercourse, and the mother is able to conceive during this time, but the warmth (gandhabba) does not appear, so the fetus cannot form. And the Male-stilts, when the parents have intercourse, and the mother in the time can conceive, and the incense is present; there are three such harmony, the new fetus is formed. Then, bhikkhus, the mother for nine or ten months carried that fetus, with great anxiety over that burden. Then, bhikkhus, after nine or ten months, the mother gave birth with great anxiety over that burden. Once born, the mother feeds the baby with her own blood. Monks, in the Noble One's rule, a mother's milk is considered blood. Monks, that child, after growing up, after his senses have been mastered, plays with games intended for children, such as playing with the little plow, playing with a towel, playing somersaults, playing chopsticks. quickly, play with the measuring stick, play with carts, play with small bows. The Male-stilts, the child after growing up, after the senses by the eye perceive, are mature, enjoy the full five dishes of sensuality; the colors are perceived by the eye, this color is lovely, pleasant, pleasant, agreeable, stimulating, and attractive; sounds cognizable by the ear… Odors cognizable by the nose… Tastes cognised by the tongue… Touches cognizable by the body; These contacts are agreeable, agreeable, agreeable, agreeable, and stimulate the lust. (Continue to rotate) When he sees form with his eyes, he lusts for beauty, he hates for ugly form, he dwells mindfully not dwelling on the body, with a petty mind. That person does not have the wisdom to know the liberated mind, the wisdom to be liberated, and it is through them that his evil and unwholesome dharmas are eradicated, without any residue. Thus, facing the body, if any feeling arises: a pleasant feeling, a painful feeling, or a non-painful or unpleasant feeling, that person is delighted, welcomed, and greedy before that feeling. Because of rejoicing, welcoming, and greed for such feelings, sensual pleasures give rise to joy; having a mind of lust for joy in regard to those feelings, sensual pleasures arise. Having a lustful mind for those feelings, that is, clinging. Due to the condition should be born; due to predestined existence should arise; due to dependent birth, old age, death, sorrow, lamentation, suffering, grief, brain, birth. Such is the arising of this whole aggregate of suffering. When he hears sounds with his ears… when he smells incense with his nose… when he tastes flavors with his tongue… when he feels with his body… when he perceives dhammas with his mind, he craves for good dhammas, aversion to bad dharma. He lives mindfully not dwelling on the body, with a petty mind. That person does not know the truth to liberated mind, liberated wisdom, it is through them that his evil and unwholesome dharmas are eradicated, leaving no residue. Thus, in the face of the body, the nuns (for and against), any sensations arise: a pleasant feeling, a painful feeling, or a non-painful or non-pleasant feeling. That person rejoices, welcomes, and is greedy before that feeling. Because that person rejoices, welcomes, and is greedy before that feeling, sensual pleasure arises. Having a lustful mind for those feelings, that is, clinging. Due to the condition should be born; due to predestined existence should arise; aging, death, sorrow, lamentation, suffering, sadness, and brain birth. (The End of Samsara: The Practice) In this world, bhikkhus, the Tathagata appears in the world as an Arahant, Perfectly Knowledgeable, Well-versed, Well-versed, Worldly Understander, Unsurpassed, Master of Master, Master of Heaven and Humanity. Buddha, World-Honored One. The Tathagata, after realizing himself with superior wisdom, this world with the heavenly realms, the demon worlds, the Brahma worlds, including this world with contemplatives, brahmins, gods, and goddesss, again proclaim such things. Lai is enlightened. The Tathagata preaches the Dharma, which is good in the beginning, good in the middle, good in the end, full of meaning. The Tathagata teaches the complete and pure holy life. The patriarch or the son of a patriarch, or a person born in a (lower) caste, listens to that Dharma. After hearing the Dharma, he develops reverence for the Tathagata. When he has faith, he thinks: "Family life is full of ups and downs, the road is full of dust. The monastic life is as liberal as space. It is very difficult for a person living at home to be able to live a completely complete, completely pure, white life as a conch shell. So we should shave off our hair and beard, put on the kashāya, go forth from the home life, renounce the family, live without family.” After a period of time, that person abandons small or large possessions, leaves his small or large relatives, shaves off his hair and beard, puts on the kashāya, leaves home, and lives. homeless. When he has gone forth like this, he leads a successful life, learning the Dharma and righteous conduct, abstaining from killing, abstaining from killing, giving up his staff and sword, knowing goodwill, loving kindness, and living compassionately for the happiness of all sentient beings. beings and sentient beings. He abstains from taking what is not given, takes only what is given, desires only what is given, lives in purity, does not steal, renounces sexual misconduct, lives a holy life, leads a celibate life, abstains from sexual misconduct vile sex. Abandon lying, speak truthful words, stick to the truth, be certain, trustworthy, do not deceive, do not oppose the world, give up double-tonguing, abstain from double-tonguing, listen to anything in this place, do not go there talking to cause division in these people, listen to something there, do not come and speak to these people to cause division in others. Thus he lives in harmony the seperators, encourages those in harmony, rejoices in harmony, is comfortable in harmony, rejoices in harmony, speaks words that lead to harmony, abstains from speech. cruel, abstain from cruel speech, speak infallible words, pleasing to the ear, endearing, sympathetic to the heart, elegant, pleasing to many, abandon frivolous speech, abstain from frivolous speech , speak at the right time, speak truthfully, speak meaningful words, speak words about the Dharma, speak words about the Law, He abstains from harming seeds and plants, eats one meal a day, does not eat at night, abstains from eating out of time, abstains from going to dances, songs, music, performances, and ornaments. with garlands, spices, perfumes, and fashions, renounces the use of high beds and large beds, renounces gold and silver, renounces raw seeds, renounces raw meat, renounces women and girls abstain from accepting slaves, girls and boys, abstaining from accepting sheep and goats, giving up accepting poultry and pigs, giving up accepting elephants, oxen, horses and mares, giving up accepting fields and lands, giving up accepting broker or broker himself, abstain from trading, renounce frauds in balance, money, measurement, renounce practices such as bribery, fraud, fraud, renounce injury , murder, imprison, plunder, steal, plunder. He knows enough with a robe to cover his body, with alms food to feed his stomach, and carry it wherever he goes (y and bowl). For example, a bird that flies everywhere carries two wings; Likewise, a Male-stilts know enough with a robe to cover his body, with alms food to feed his stomach, and carry it everywhere he goes (y and bowl). He, through the attainment of this holy world aggregate, enjoys a happy life, without error in his heart. When the eye sees form, he does not grasp the general sign, does not grasp the particular characteristic. What are the causes that cause the eye to not be controlled, causing craving, grief, compassion, evil, unwholesome dharmas to arise; he subdues that cause himself, protects the eye, practices eye protection. When the ear hears the sound… the nose smells the incense… the tongue tastes the taste… the body feels… the mind perceives the dharmas; he does not hold the general general, does not hold the individual general. What are the causes that cause the mind-base not to be controlled, causing craving, grief, compassion, evil, and unwholesome dharmas to arise; he subdues that cause, maintains the mind-base, practices the maintenance of the mind-base. Because of the noble protection of these faculties, he enjoys a happy life, without error in his heart. He is aware when walking forward, when going back and forth, fully aware, when looking straight ahead, when looking around, fully aware; when bending his arms, when stretching his arms, he is aware; when wearing double robes, bowls, and upper robes, he is fully aware. When you eat, drink, chew, and swallow, you are aware; when you defecate, you are aware; when you walk, stand, sit, lie down, wake up, speak, and be silent, you are all aware. He, with the attainment of this skandha, with this attainment of the Noble Ones, and with this Saint of Mindfulness and Awareness, chooses a quiet place, such as a forest, a tree stump, a ravine, a cave. , graveyard, grove, outdoor, haystack. After returning from his alms round and having finished his meal, he sat cross-legged, with his back straight, in the place mentioned above, and abiding mindfully in front of him. He abandons covetousness for the world, lives with a mind free from craving, purifies his mind of craving. Abandoning anger, he lives with a mind free of anger, with compassion for all sentient beings, purged, with a mind free of anger. Abandoning laxity and laxity, he lives free from dullness and laxity, with his mind directed to the light, mindful and aware, purging his mind of laxity and torpor. Abandoning too much restlessness and remorse, he lives without agitation, inwardly calm, purifies his mind of restlessness and regret. Abandon doubt, Having abandoned the five hindrances that defile the mind, weakening wisdom, he renounces sensual pleasures, abandons unwholesome dharmas, attains and abides in the first jhāna, a state of rapture and bliss born of detachment from sensual pleasures, possessing the fourfold desire. . Again, bhikkhus, a bhikkhu ceases to seek and to four, attains and abides in the second jhāna, a state of bliss born of concentration, without thought, without thinking, with one-pointed inner calm. Again, bhikkhus, a bhikkhu who is detached from joy abides in equanimity, mindfully aware, with his body feeling a pleasant feeling, which the Noble Ones call "residence of mindfulness and bliss," attaining and dwelling in the third jhāna. Again, bhikkhus, a bhikkhu releases pleasure and pain, extinguishes joy and grief, which he has felt before, attains and abides in the fourth jhāna, free from pain and pleasure, equanimous with pure mindfulness. (The End of Samsara: Ultimate Liberation) When he sees form with his eyes, he has no craving for beauty, no aversion for ugly form, he dwells mindfully on the body, with an immeasurable mind. He, as it really is, knows the liberated mind, the liberated wisdom, and it is through them that his evil and unwholesome dharmas are eradicated, leaving no residue. Thus giving up (reversing), there is any feeling that arises: happy feeling, painful feeling, or not suffering or feeling happy; he does not rejoice, does not welcome, does not covet the feeling. Since he does not rejoice, does not welcome, does not covet the feeling, if there is any sensual delight in regard to sensations, that sensual rapture is eradicated. Due to his cessation of sensual pleasure, he should kill himself. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age, death, sorrow, lamentation, suffering, grief, and brain cease. Such is the cessation of all this aggregate of suffering. When he hears sounds with his ears… when he smells incense with his nose… When he tastes tastes with his tongue… When he feels emotions with his body… When he perceives dhammas with his mind, he has no craving for good dhammas… , not aversion to bad dharma. He dwells mindfully on the body, with an immeasurable mind. He, as it really is, knows the liberated mind, the liberated wisdom. It is through them that his evil and unwholesome dharmas are eradicated, leaving no residue. Thus, he eliminates (reversely) any feeling that arises: happy feeling, painful feeling or not suffering real pleasure; he does not rejoice, does not welcome, does not covet the feeling. Since he does not rejoice, does not welcome, does not covet the feeling, if there is any sensual delight in regard to sensations, that sensual rapture is eradicated. Due to his cessation of sensual pleasure, he should kill himself. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age, death, sorrow, lamentation, suffering, grief, brain kill. Such is the cessation of all this aggregate of suffering. (Conclude) Bhikkhus, you should accept and uphold this craving for liberation, which I say in brief, but (remember) the monk Sati, the son of a fisherman, was caught in the great net of craving, in the confusion of craving. Thus the Blessed One preached. Those bhikkhus rejoiced and believed in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.24/9/2021.