MAJOR SUBJECTS OF FRUITS - Mahāsāropama Sutta.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 Rājagaha (Wang Xa), mountain Gijjhakūta (Spirit Thu), when Devadatta(Desadatta) gave up (The Sangha) not long ago. Here, personnelDevadatta, the Blessed One called the bhikkhus and taught as follows: —Here, bhikkhus, there is a good man who, out of faith, has left home and is homeless: "I am drowning in birth, old age, death, sorrow, lamentation, suffering, grief, brain, immersed in suffering, dominated by suffering. Chances are, this whole aggregate of suffering can be put to an end.” He left home like that, benefited, respected, and famous. Because of this gain, respect, and fame, he is happy and satisfied. Because of this gain, respect, and fame, he praises himself and criticizes others: "I have such benefit and such fame. The other bhikkhus are little known and have little authority." He, for this gain, respect, and fame, becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. Male-stilts, like a person who wants to get the core of a tree, looks for the core of the tree. While searching for a tree core, in front of a large, upright tree with a core, he bypasses the core, ignores the trunk, ignores the inner bark, ignores the outer bark, cuts off the branches and leaves, takes them away, thought it was the core of the tree. A person with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches and leaves. This man wants the tree core, seeks the tree core. While looking for a tree core, in front of a large, upright, cored tree, this person bypasses the core, ignores the trunk, ignores the inner bark, ignores the outer bark, cuts the branches and leaves, takes them away, thought it was the core of the tree. And this person is not achieving what a tree core can achieve.” Likewise, here, bhikkhus, there is a good son who, out of faith, has left home, has left home, and lives in homelessness: “I am immersed in birth, old age, death, sorrow, lamentation, suffering, grief, and despair, dominated by suffering. It is very possible that this whole aggregate of suffering can come to an end.” He left home like that, benefited, respected, and famous. Because of this gain, respect, and fame, he is happy and self-satisfied. Because of this gain, respect, and fame, he praises himself and criticizes others: "I have gained such benefit and such fame, But the other bhikkhus are little known and have little authority." He, for this benefit, respect, and fame, becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. Monks, that bhikkhu is called one who has grasped the branches of the holy life, therefore he has stopped (here). Because of this gain, respect, and fame, he is happy and self-satisfied. Because of this gain, respect, and fame, he praises himself and criticizes others: "I have gained such benefit and such fame, But the other bhikkhus are little known and have little authority." He, for this gain, respect, and fame, becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. Monks, that bhikkhu is called one who has grasped the branches of the holy life, therefore he has stopped (here). Because of this gain, respect, and fame, he is happy and self-satisfied. Because of this gain, respect, and fame, he praises himself and criticizes others: "I have gained such benefit and such fame, But the other bhikkhus are little known and have little authority." He, for this gain, respect, and fame, becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. Monks, that bhikkhu is called one who has grasped the branches of the holy life, therefore he has stopped (here). But here, bhikkhus, there is a good man who, out of faith, has left home and is homeless: "I am drowning in birth, old age, death, sorrow, lamentation, suffering, and grief. , the brain, immersed in suffering, is dominated by suffering. It is very possible that this whole aggregate of suffering can come to an end.” Then he left home like that, benefited, respected, famous. He does not for the sake of rearing, respecting, this fame praises himself, criticizes others. He does not for gain, respect, this fame becomes infatuation, covetousness, distraction. By living without distraction, he achieves the precepts. By accomplishing this virtue, he is happy, self-satisfied. Because of this achievement and virtue, he praises himself and criticizes others: "I am a person who upholds the precepts, following the good dharma. Other bhikkhus break the precepts and follow the evil dharma." By accomplishing this virtue, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. Male-stilts, like a person who wants to get the core of a tree, looks for the core of the tree. While searching for tree cores, in front of a large, upright tree with cores, he ignores the core, ignores the trunk, ignores the inner bark, cuts off the outer bark, takes them away, thinking it is the core of the tree. . A person with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches and leaves. This man wants the tree core, seeks the tree core. While searching for tree cores, in front of a large, upright, cored tree, this person ignored the core, ignored the tree trunk, ignored the inner bark, cut off the outer bark, took them away, thinking it was the tree core. . And this person is not achieving what a tree core can achieve.” In the same way, the Male-stilts, here the Male-stilts, because of faith, leave home, leave home, live without family ... (as above) ... Due to this achievement of virtue, he becomes infatuated, infatuated, heedless. Due to heedlessness, he suffers. Male-stilts, that bhikkhu is called one who has grasped the outer shell of the holy life. And so he stopped (here). But here, bhikkhus, there is a good man who, out of faith, has left home and lives in homelessness: "I am drowning in the cycle of birth, old age, death, sorrow, lamentation, pain and grief, the brain, immersed in suffering, dominated by suffering. It is very possible that this whole aggregate of suffering can be put to an end.” Then he left home like that, benefited, respected, famous. He does not for this benefit, respect, fame, praise himself, criticize others. He does not for gain, respect, this fame becomes infatuation, covetousness, distraction. By living without distraction, he achieves the precepts. By accomplishing this virtue, he is happy, but not complacent. By accomplishing this precept, he does not praise himself or criticize others. By accomplishing this virtue, he does not become infatuated, greedy, or distracted. By living undistractedly, he achieves meditationdetermined. Because of this meditative accomplishment, he is happy, complacent. Because of this meditative accomplishment, he praises himself and criticizes others: "I have one-pointed concentration. The other bhikkhus do not meditate, the mind is scattered." Due to this meditative attainment, he becomes infatuated, infatuated, and distracted. Due to heedlessness, he suffers. Male-stilts, like a person who wants to get the core of a tree, looks for the core of the tree. While searching for tree cores, in front of a large, upright tree with cores, he ignored the core, ignored the trunk, cut off the inner bark, took them away, thinking it was the core of the tree. A man with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches and leaves. This man wants the tree core, seeks the tree core. While looking for the tree core, in front of a large tree with the core, this person ignored the core, ignored the tree trunk, cut the inner bark, took it away, thinking it was the core of the tree. And this person is not achieving the goal that the tree core can achieve.” Likewise, bhikkhus, here a bhikkhu, out of faith in renunciation, renounces the family, lives in homelessness ... (as above) ... Due to this meditative accomplishment, he becomes infatuated, greedy immersed, distracted. For living a carefree life, he is suffering. Thus, bhikkhus, he is called a bhikkhu who holds the inner sheath of the holy life. And so he stopped (here). Here again, there is a good man who, out of faith, left home, left home, and lived in homelessness: "I am immersed in the cycle of birth, old age, death, sorrow, lamentation, suffering, grief, despair, drowned in suffering, dominated by suffering. It is very possible that this whole aggregate of suffering can come to an end.” He left home like that, benefited, respected, and famous. He is not for the sake of rearing, reverence, fame, joy, and self-satisfaction. He does not for this benefit, respect, fame, praise himself, criticize others. He does not for gain, respect, this fame becomes infatuation, covetousness, distraction. By living without distraction, he achieves the precepts. Due to the attainment of virtue, he is delighted, but not complacent. He does not praise himself for this achievement of virtue, or criticize others. He does not because of this accomplishment of virtue become infatuated, infatuated, and distracted. By living without distraction, he achieves Meditation. Because of this attainment of meditation, he is happy but not complacent. He does not praise himself for this meditative achievement or criticize others. He does not become infatuated with this meditative attainment because of this meditative attainment. By living without distraction, he attains the view, and because of this view, he is happy and self-satisfied. Because of this knowledge, he praises himself and criticizes others. “I live, see and know. Other bhikkhus live, neither seeing nor knowing." He, because of this view, becomes infatuated, infatuated, and distracted. Due to heedlessness he suffers. see and know. Other bhikkhus live, neither seeing nor knowing." He, because of this view, becomes infatuated, infatuated, and distracted. Due to heedlessness he suffers. see and know. Other bhikkhus live, neither seeing nor knowing." He, because of this view, becomes infatuated, infatuated, and distracted. Due to heedlessness he suffers. Male-stilts, like a person who wants to get the core of a tree, looks for the core of the tree. While looking for tree cores, in front of a large tree, standing upright, with a core, he ignored the core, cut the tree trunk and took it away, thinking it was the core of the tree. A person with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches and leaves. This man wants the tree core, seeks the tree core. In front of a large tree, standing upright, with a core, he ignored the core, cut the tree trunk and carried it away, thinking it was the core. And he does not achieve the goal that the tree core can achieve. In the same way, bhikkhus, here is a good man who, out of faith, left home, left home, and lived without family... This one, because of this knowledge, should be infatuated, greedy, and distracted. Because of heedless living, he suffered. The Male-stilts, so this is called having grasped the tree of the holy life. Again, here, bhikkhus, there is a good man who, out of faith in renunciation, renounces home and lives in homelessness: "I am sunk in the cycle of birth, old age, death, sorrow, and lamentation. , suffering, grief, brain, immersed in suffering, dominated by suffering. It is very possible that this whole aggregate of suffering can come to an end.” He left home like that, benefited, respected, and famous. He is not for the sake of rearing, reverence, fame, joy, and self-satisfaction. He does not for the sake of rearing, respecting, this fame praises himself, criticizes others. He does not for gain, respect, this fame becomes infatuation, covetousness, distraction. By living without distraction, he achieves the precepts. Due to the attainment of virtue, he is happy but not complacent. He does not praise himself for this achievement of virtue, or criticize others. He does not because of this accomplishment of virtue become infatuated, infatuated, and distracted. By living without distraction, he achieves jhāna, he is happy, but not complacent, because of this meditative attainment. He does not praise himself for this meditative achievement or criticize others. He does not by this attainment of Meditation become infatuated, infatuated, and distracted. By living without distraction, he attains knowledge. By achieving this view, he is delighted but not complacent. He doesn't praise himself or criticize others for the achievement of this knowledge. He does not because of the attainment of this knowledge become infatuated, infatuated, and distracted. By living without distraction, he achieves timeless liberation. This, bhikkhus, could not have happened, that bhikkhu could give up that timeless liberation. By living without distraction, he attains knowledge. By achieving this view, he is delighted but not complacent. He doesn't praise himself or criticize others for the achievement of this knowledge. He does not because of the attainment of this knowledge become infatuated, infatuated, and distracted. By living without distraction, he achieves timeless liberation. This, bhikkhus, could not have happened, that bhikkhu could give up that timeless liberation. By living without distraction, he attains knowledge. By achieving this view, he is delighted but not complacent. He doesn't praise himself or criticize others for the achievement of this knowledge. He does not because of the attainment of this knowledge become infatuated, infatuated, and distracted. By living without distraction, he achieves timeless liberation. This, bhikkhus, could not have happened, that bhikkhu could give up that timeless liberation. Bhikkhus, for example, a person who wants to obtain the core of a tree seeks the core of the tree. While searching for tree cores, in front of a large, upright tree with cores, he cut down the core, carried it away, and knew it was the core of the tree. A person with eyes and seeing like this might say: "This person knows the core of the tree, knows the sense of the tree, knows the inner bark, knows the outer bark, knows the branches and leaves. This man wants the tree core, seeks the tree core. While looking for tree cores, in front of a large, upright tree with cores, he cut down the cores, carried them away, and knew that it was the core of the tree. And he achieves what the core can do.” Likewise, bhikkhus, here a good man, out of faith, left home, left home, and lived without family: "I am drowning in birth, old age, death, sorrow, lamentation, suffering, and grief. , the brain, immersed in suffering, dominated by suffering. Chances are, this whole aggregate of suffering can come to an end.” Thus he ordained, benefit, respect, and fame. He is not for the sake of rearing, reverence, fame, joy, and self-satisfaction. He does not for the sake of rearing, respecting, this fame praises himself, criticizes others. He does not for gain, respect, this fame becomes infatuation, covetousness, distraction. By not living a leisurely life. He has accomplished virtue. Because of this accomplishment of virtue, he is happy but not complacent. He, not by this achievement of virtue, praises himself, criticizes others. He does not by accomplishing this virtue become infatuated, infatuated, and distracted. By living without distraction, he achieves Meditation. Due to the achievement of meditation, he is happy but not complacent. He does not praise himself for this meditative achievement or criticize others. He does not by this meditative attainment become infatuated, infatuated, or distracted. By living without distraction, he attains knowledge. Because of the achievement of this view, he is happy but not complacent. He doesn't praise himself or criticize others for the achievement of this knowledge. He does not because of the attainment of this knowledge become infatuated, infatuated, and distracted. By living without distraction, he attains timeless liberation. This, bhikkhus, could not have happened, that bhikkhu could give up that untimely liberation. Thus, bhikkhus, this holy life is not for gain, gain, or fame, not for the sake of virtue, not for the sake of contemplation, not for intellectual gain. ants. And, bhikkhus, the unmoving liberated mind is the goal of this holy life, the heart of the tree, the ultimate goal of the holy life. Thus the Blessed One preached. Those bhikkhus rejoiced and believed in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA MONASTERY=VIETNAMESE BUDDHIST NUN=THE VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA.SYDNEY.24/12/2021.