Itivuttaka Introduction.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The Itivuttaka Collection - "Such Discourses", belonging to the Khuddaka Nikaya (Small Discourses) includes 112 suttas with verses, divided into 4 chapters, one dharma chapter, two dharma chapter, three dharma chapter, four dharma chapter. Such is a classification of subjects according to dharma, such as the collection of the Sangha. The reason it is called "Itivuttaka: Such doctrine", is because most of these suttas begin with the sentence: "This is what has been said by the Blessed One, spoken by the Arahant, and I have heard. , and concludes with the sentence: 'This meaning was spoken of by the Blessed One and I have heard it'. There are some mid-stage suttas that do not have these opening and closing verses, but the last suttas are rewritten. According to tradition, as recorded in the book attributed to the venerable Dhammapala, Khujjuttarà, a lay woman, often went to listen to the Blessed One preach to a group of bhikkhus, she sat behind a curtain and became a multi-literate person. He listens a lot, is good at the Dharma, and good at wisdom. She was asked by the palace of King Udena to repeat what she had heard and, after hearing, to memorize what she had heard. She was praised by the Blessed One and called the first multi-literate. According to tradition, it was this volume of Itivuttaka that she heard and recited. It is recorded that the bhikkhus also memorized this sutta, and that the venerable Ananda himself re-read this sutta, in the first assembly at Rajagahà. The sutras in chapter four are longer and do not have a Chinese equivalent and are considered later records. Some of the suttas in this volume are found in the Anguttara Nikaya and the Puggala-pannatti. (According to the footnote of the English translation). In terms of content, the Itivuttaka does not refer to the life of the Buddha, the life of the Buddha's great disciples as we see in the Udana. This volume focuses more on the basic teachings, defines the dharmas, classifies them into four chapters: one dharma, two dharmas, three dharmas, and four dharmas. In other words, a number of topics were selected, defined, and briefly explained so that the disciples could learn, memorize and grasp the basic part of the Buddha's teachings. Thus, the tradition can be explained: consider that Khujjuttara himself, having heard the words of the Blessed One, remembered them and then taught them to other disciples, so that this volume was handed down. The "Buddha says so" sutra, derived from the Pali Canon, is a sutra belonging to the Theravada canon, faithfully preserving the Buddha's teachings. First of all, this sutta does not mention the Abhidhamma (Victory of the Dharma, Absurd from the Dharma), does not refer to the previous stories (Jàtaka) and as such it does not belong to the Abhidhamma literature and the Jàtaka literature -- two This can only be traced back to the second period, the sectarian period, from about 300 years to 100 years before the epoch. This sutra is not part of the third stage of development which is the rise of the Mahayana (100 years before the epoch to 100 years after the epoch). Thus, this sutra is in the period of early Buddhism about 450 to 350 years before the era when the teachings of the Buddha were not mixed, mixed by later developments. This fact is proved by the text of this sutta, as we shall see later, and is also traditionally determined, Talking about the current Buddha and more broadly, talking about the Tathagata (Tathagata), we will see that the Buddha has not been deified, has not used miracles to save sentient beings. The Tathagata is described as an enlightened being in the world, "The world arises, the world ceases, the way leading to the cessation of the world." "Bhikkhus, the world is fully enlightened by the Tathagata, and the Tathagata is not attached to the world. Monks, the world has attained the Tathagata's enlightenment. The world has been brought to an end by the Tathagata. The world, bhikkhus, is enlightened by the Tathagata. " "What is it, bhikkhus, in the whole world, with the heavenly realm, the demon realm, the Brahma world, and the multitudes of recluses, brahmins, and gods, gods, and humans being seen, heard, felt, perceived, and cognized? , being attained, being sought, and having the intention to kill, all are fully enlightened by the Tathagata. That is why they are called Tathagatas. He entered Nirvana, without any residual medicine, during that time what he said and stated clearly, all was the same, there was no other way, so he was called the Tathagata. "Bhikkhus, the Tathagata does what he says and does, and says what he does. Because what he says and does, what he does, he is called a Tathagata. "Bhikkhus, in the whole world, the celestial world, the demon world, the Brahma world, together with the multitudes of recluses, brahmins, gods, and men, the Tathagata is the conqueror, undefeated. , omniscient, omniscient, free, therefore called Tathagata (Sutta No. 112)." Such is the image of the Tathagata, the image of the Blessed One is no different, here the Blessed One represents the Dharma, and those who see the Dharma and live according to the Dharma will be close to the Blessed One as sutra 92 states: "Bhikkhus, if a bhikkhu grabs hold of the hem of the Sangha's robes and walks behind me, with his feet following in his footsteps, but he has craving for sensual pleasures, with a sharp heart, with anger, with thoughts. Only infected with evil, without mindfulness, without awareness, without concentration, with a mind scattered, with wild faculties, he is far from Me and I am far from him. "Why? Monks, that bhikkhu does not see the Dharma. Because he does not see the Dharma, he does not see me. If, bhikkhus, a bhikkhu lived as far as a hundred yojanas and he had no craving in sensual pleasures. With greed unskillful, mind free from anger, mind free from evil, mindful and aware, concentrated with one-pointed concentration, with all the senses under control, he is close to me, and I am close to him. "Why? Hey, bhikkhus, that bhikkhu sees the Dharma. Because he sees the Dharma, he sees me." In Sutta 100, the Buddha himself describes himself as follows: "Bhikkhus, I am a Brahmin, one who is asked (yàcayogo), whose hands are always pure (payatapàni) whose body is last, who is the unsurpassed healer (bhisakko) and surgeon (sallakatta). You are truly my children (arasà) from the mouth, from the Dharma, from the creation, from the inheritance of the Dharma, without inheriting the material possessions." The Buddha called himself a healer (bhisakkā) and called himself a surgeon (sallakatta). He considers disciples as his children, born from the mouth, born from the Dharma, as heirs to the Dharma. Everywhere we see the important role of the Dharma, because the Buddha is a symbol of the Dharma, preaching the Dharma to save sentient beings with his own mouth. It is more clear to confirm the two types of teachings of the Buddha, as sutra 35 clearly states: "There are two kinds of teachings of the Tathagata, the Arahant, the fully enlightened one, one after the other. What is the two? See Evil as evil. This is the first teaching. After seeing evil is evil. , here get bored, give up, get away! This is the second sermon!" The Buddha was the original Buddha, when the goal of spiritual practice, the end of the holy life and the goal of liberation and enlightenment were the goals of allegiance to the original orthodox teachings. The purpose of Buddhism is to solve the problem of birth, old age, sickness and death, that is, to end human suffering. And the later sutta affirms that suffering can be ended and the state of suffering brought to an end is Nirvana. Here is the definition of that nirvana in sutta 44: "Monks, there are these two Nirvana elements. What are the two? Nirvana with excess medicine and Nirvana without residue. "Bhikkhus, how is Nirvana with residual medicine? Here, bhikkhus, a bhikkhu is an Arahant, the stagnations are exhausted, the holy life has been accomplished, what should have been done has been done, done. Having laid down his burden, he has attained his goal: the fetter of existence has ceased, he has been liberated by right knowledge. In him the five faculties remain. Through these, he enjoys pleasant and unpleasant feelings. , because the self has no pity, should feel pleasure and pain. For him, greed, hatred, and delusion cease. "What, bhikkhus, is Nirvana without any residue? Here, bhikkhus, a bhikkhu is an arahant, the taints have been exhausted, the holy life has been accomplished, what should have been done has been done, done. put down his burden, attained his goal, ended the fetter of existence, liberated through right knowledge. Here, for that person, all feelings, devoid of joy and delight, will be pacified." Another sutra, sutta 43, affirms the presence of this liberated state, even in this present life, present on this earth: "Bhikkhus, there is that which is not born, does not exist, is not created, is not made. If there were not, bhikshus, what is not born, does not exist, is not created, is not made, the time is here. It is not possible to describe the detachment from birth, from being, from being created, from doing. For this reason, bhikkhus, there is that which is not born, does not exist, is not made, and is not made, so it is possible. demonstrate the detachment from birth, from being, from making, from making". Here, there are two important remarks. When the Buddha entered Nirvana, there was a residual medicine in Kusinara, not completely lost, completely destroyed, because that is according to the theory of annihilation Buddhism does not accept. Here, greed, hatred, and delusion no longer exist, pleasure and pain do not arise, but all feelings are calmed, cool, and clear. The second important observation is that suffering can be eliminated in the present life for those who have attained arahantship. And even if you have not yet attained arahantship, if you practice according to the Buddha's teachings, you can gradually eliminate sufferings. The second important issue, after the goal of liberation and enlightenment, are the methods that help practitioners reach the goal of ending suffering. We will see that although there are many dharma sects, we will never go outside of the Precepts-Concentration-Wisdom, the only method to bring practitioners to an end of suffering. "Bhikkhus, a bhikkhu with good morality (kalyàmasìlo), good dhamma, good wisdom, is called in this dhamma and discipline a perfect taste. Thus, bhikkhus, is a bhikkhu with good wisdom. Thus, a person who has good morality, good dharma, and good wisdom is called in this dharma and discipline a perfect taste (kevalì) (Sutta No. In the same direction, three images are drawn to describe three types of people, depending on the degree of antidote to desire and existence: "Bhikkhus, those who are bound by the bondage of sensuality, those who are bound by the bondage of becoming, those who come and come and go are here. Those who have overcome bondage of sensual pleasures, bhikkhus, but bound by the bondage of being, those who are non-returners, non-returners are present here. the bondage of existence, they are arhats, having abandoned the defilements (Sutta 97)." Followed by a number of training methods, a lifestyle that leads to two results of Right Knowledge or, if there is a surplus of medicine, the fruit of Non-returning, the highest results in the spiritual path, that is, the cessation of suffering. "Bhikkhus, live desiring seclusion, meditating, delighting in seclusion, meditating, achieving contemplation, practicing the conduct of going to empty houses (Sutta No. 45)." "Bhikkhus, dwell on the benefit of learning, for the ultimate in wisdom, for the tree of liberation, for the growth of mindfulness... "Bhikkhus, a bhikkhu should live with vigilance, mindfulness, discernment, meditative serenity, joy, and faith, and here contemplating timely knowledge of wholesome dhammas... (Sutta No. 47)" Those who practice according to this method have the hope of eliminating suffering. The Buddha also taught the bhikkhus how to deal with the three feelings -- a pleasant feeling, a painful feeling, a non-painful and non-pleasant feeling: "Bhikkhus, a pleasant feeling should be viewed as suffering, a painful feeling as an impermanent. For, bhikkhus, a bhikkhu has regarded a pleasant feeling as suffering, and a painful feeling as such. As an arrow, he has regarded non-suffering and non-pleasant feelings as impermanent. This bhikkhu, bhikkhus, is called a Noble One, who has rightly seen, has severed craving, has cleared the fetters, has rightly attained supreme knowledge. conceited, has put an end to suffering." "Bhikkhus, it is necessary to observe how, by contemplating like this, his consciousness is not scattered with respect to external objects, is not diffused, does not dwell on the inner mind, is not attached to the mind. without being persecuted, there will be no birth, the arising of suffering of birth, old age and death in the future (Sutta No. 94)." "Bhikkhus, what kind of recluses or brahmins do not perceive this as the origin of suffering, who do not perceive this as the cessation of suffering, and who do not perceive this as the way leading to the cessation of suffering. That is not the subject, bhikkhus, that I do not accept as a recluse in the ascetic classes or as a Brahmin in the Brahmin classes. With such venerable ones, even in the present moment, it is not by itself with superior knowledge. realize, attain, and abide in the goal of a recluse or a brahmin. Any recluse or brahmin, monks, perceive this as suffering, as it really is, perceive this as suffering. practice, contemplating the cessation of suffering as it really is, contemplating this as the way leading to the cessation of suffering, time, bhikkhus,those recluses or brahmins are accepted by me as recluses in the classes of recluses or brahmins among brahmins, and those venerable ones, even in the present moment, by themselves with direct knowledge, realize and abide for the purpose of the recluse or the purpose of the Brahmin conduct.END=NAM MO SAHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.18/12/2021.