The Parable of the Flying Bird.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Latukikopama sutta) Like this I hear. At one time, the Blessed One was staying at Anguttarapa (Old-Old North Phuong Thuy). Apana is a town of Anguttarapa. Then, in the morning, the Blessed One put on his robes, took his bowl and robe, and went to Apana for alms. After the alms round in Apana, after the meal, on the way back from the alms round, the Blessed One went to a forest to spend the day. The Blessed One went deep into this forest and sat under a tree for the day. The venerable Udayi also put on his robe in the morning, took his bowl and robe, and entered Apana for alms. After alms round in Apana, after the meal, on the way back from the alms round, the Venerable went to a forest to stay during the day. The venerable went deep into this forest, and sat under a tree for the day. Then the venerable Udayi, while meditating in solitary contemplation, the following reflection arose in the venerable's mind: "The Blessed One is indeed the one who has eradicated many dhammas for us. The Blessed One is indeed the one who has eliminated many unwholesome dharmas for us. The Blessed One is indeed the one who has brought many good dharmas to us." Then in the evening the venerable Udayi arose from his meditation, went to the Blessed One, bowed to him, and sat down to one side. After sitting down to one side, the venerable Udayi said to the Blessed One: -- Here, World-Honored One, while I was in solitary contemplation, the following reflection arose in my mind: "The Tathagata is indeed the one who has eliminated many sufferings for us... The Tathagata is really the one who has brought many good dharmas to us." Venerable Sir, in the past we used to eat in the afternoon, in the morning, during the day and at no time. At that time, World-Honored One, the Blessed One called the monks and said: "Bhikkhus, give up eating during the day at the wrong time." Therefore, venerable sir, I feel disappointed, I feel melancholy, thinking: "The delicious food of the hard and the soft, the devotees make offerings to us during the day and at no time. Now, the World-Honored One. teaches us to give up, the Good One teaches us to renounce." World-Honored One, among us, those who look at the Blessed One with admiration, Then, venerable sir, we usually eat in the afternoon and in the morning. At that time, World Honored One, the Blessed One called the bhikkhus and said: "Bhikkhus, give up eating at night without time." Therefore, venerable sir, I feel disappointed, I feel melancholy, thinking: "This meal is said to be superior to our two meals. The Blessed One teaches us to give up. The Good Oath teaches us to give up." Venerable Sir, once upon a time, someone who received a meal offering during the day said, "Let's put this dish aside, and we can all eat it together at night." World-Honored One, all cooking is done at night, very little during the day. World-Honored One, among us, those who look at the Blessed One with admiration, reverence, and compassion, immediately abstain from eating at night. Once, Lord, when the monks used to go begging for alms in the dark of the night, they mistakenly walked into a puddle of filth, fell into a puddle of puddles of puddles of water, mistakenly entered a hedge of thorns, and entered the wrong place of a cow. sleeping, meeting all kinds of thieves who have acted or not, met women who invite unjustly. Once upon a time, World Honored One, I went for alms in the dark of the night. A woman washing dishes, seeing her baby in a flash of lightning, panicked and shouted: "Oh terrible for me, there is a demon (running) after me!" World-Honored One, when I heard that, I said to that woman: "Hey, sister, it's not a ghost. This is a female-stilt standing begging for food." "Die, monk's father! Let's die mother-stilts! Monk, it would be better for you if you took the butcher's sharp knife and cut your belly, rather than go for alms in the dark at night.” When I remembered this, I thought: "The Blessed One is really the one who has eliminated many sufferings of the Dharma for us. The World-Honored One is really the one who has brought us much happiness. The Blessed One is really the one who has eliminated many unwholesome dharmas for us. The Blessed One is indeed the one who has brought us many kusala dhammas." -- Nevertheless, Udayi, there are some foolish people here; when I said: "Give up on this", immediately said as follows: "What's wrong with this petty, trivial matter. This recluse puts too much emphasis on the prohibition of the reduction." They refused to give up and aroused discontent against Me and against the bhikkhus who wanted to learn precepts. That thing, Udayi, becomes for them a strong bondage, a firm bondage, a strong bondage, an incorruptible bondage, a great log. For example, Udayi, there is a small female bird that is bound by a net of vines, where the bird can be harmed, or captured, or killed. Udayi, if someone were to say thus: "That little female bird is tied up by a net made of vines, here the bird can be killed, or captured, or dead. with that bird, the net is not strong, the net is weak, the net is rotten, the net is not strong." Hey, Udayi, does anyone who says this have to say it righteously? -- The Blessed One, no. Venerable Sir, that little female bird was tied by a net made of vines, where it could be killed, or imprisoned, or dead. For that bird, that net is strong, that net is strong, that net is strong, that net does not rot, a big log. -- In the same way, Udayi, there are some foolish people here who, when I say, 'Give up on this', say thus: 'What's the matter with this petty, petty thing! -this discipline places too much emphasis on prohibition and reduction", and they refused to give up and aroused discontent against me and against the bhikkhus who wanted to (practice) the precepts. This thing, Udayi, becomes for them a strong bondage, a firm bondage, a strong bondage, an incorruptible bondage, a great log. But, Udayi, some good men, when I said, 'Give up this matter', said thus: 'What is the point of giving up this petty, trivial matter that the Blessed One taught us. must be abandoned, the Good One teaches us to give up!". They give up that fact, and do not cause discontent against me and against the bhikkhus who want to learn precepts. Having given up on that, they live less frivolous, calm, dependent on others (giving alms), with a mind like a wild animal. Thus, Udayi, that bondage is not strong for the others, that bondage is weak, that bondage is rotten, that bondage is not strong. For example, Udayi, a king's elephant, with tusks as long as a plow's handle, large, of good breed, made for his home by the battlefield, if bound by a firm belt of corsets, just change body easily, after severing, breaking those ties, can want to go where it wants. Udayi, if someone said thus: "That elephant of the king with tusks as long as a plow's handle, large, of good breed, would make his home in the field of battle, if bound by a belt of corsets. firm, just need to change body easily, after cutting, breaking those ties, can want to go where it wants.However for the other elephant, that bondage is firm, the bondage That bond is strong, that bondage doesn't rot, a big log." Hey, Udayi, does anyone who says this have to say it righteously? -- The Blessed One, no. Venerable sir, the king's elephant has tusks as long as a plow's handle, large, of a good breed, making its home on the battlefield, if it is bound by a strong corset, it only needs to change its body. easily, after severing, breaking those ties, can go wherever it wants. For that elephant, that bondage is not strong, it is weak, it is rotten, it is not strong. "In the same way, Udayi, there are some good men here who, when I say, 'Give up on this matter', say thus: 'There are so many little things, such as these, that the Blessed One has. teaches us to give up, the Good One teaches us to give up!" They renounced it, and did not arouse discontent against Me and against the bhikkhus who wanted to learn the precepts. Having given up on that, they live less frivolous, calm, dependent on others (giving alms), with a mind like a wild animal. Thus, Udayi, for the others that bondage is not strong, that bondage is weak, that bondage is rotten, that bondage is not strong. For example, Udayi, a poor man, without possessions, wretched, has a dilapidated hut, open to crows, not pleasing to the eye at all, has a dilapidated bed, not pleasing to the eye at all. , varieties of rice stored in an unsightly jar, and an unsightly wife. He saw a bhikkhu in the vihara, with his hands and feet clean, after eating a delicious meal, sitting in the shade, facing the higher mind. That person thinks: "Happy, good recluse! Not sick, happy recluse! So after shaving off hair and beard, putting on a kashāya, let's go forth, leave home, live a life of nothingness. family". But he cannot give up the crumbling hut, open to the crows, which is not pleasing to the eye, cannot give up the crumbling bed, which is not pleasing to the eye at all, not being able to give up all kinds of rice and rice stored in an unsightly jar, not being able to give up a wife who is not at all attractive, so that after shaving off her hair and beard, put on a kashāya, ordained, renounced the family, lived without a family. O Udayi, if someone said thus: "That man, bound by those bonds, cannot give up his crumbling hut... cannot give up his unattractive wife in order to be able to After shaving off his hair and beard, putting on a kashāya, leaving home, leaving home, living in homelessness, for the other person, that bondage is not strong, it is weak, the bondage is weak. he is rotten, that bondage is not strong", in this time Udayi, does anyone who says this have to say it righteously? so that after shaving off hair and beard, put on the kashāya, monastic life, abandon the family, live without family. O Udayi, if someone said thus: "That man, bound by those bonds, cannot give up his crumbling hut... cannot give up his unattractive wife in order to be able to After shaving off his hair and beard, putting on a kashāya, leaving home, leaving home, living in homelessness, for the other person, that bondage is not strong, it is weak, the bondage is weak. he is rotten, that bondage is not strong", in this time Udayi, does anyone who says this have to say it righteously? so that after shaving off hair and beard, put on a kashāya, monastic life, abandon the family, live without family. O Udayi, if someone said thus: "That man, bound by those bonds, cannot give up his crumbling hut... cannot give up his unattractive wife in order to be able to After shaving off his hair and beard, putting on a kashāya, leaving home, leaving home, living in homelessness, for the other person, that bondage is not strong, it is weak, the bondage is weak. he is rotten, that bondage is not strong", in this time Udayi, does anyone who says this have to say it rightly? cannot give up a wife who is not attractive at all so that after shaving her hair and beard, she puts on a kashāya, leaves home, leaves home, and lives without a family. For the other person, that bondage is not strong, that bondage is weak, that bondage is rotten, that bondage is not strong," at this time Udayi, anyone who says this must say righteously? cannot give up a wife who is not attractive at all so that after shaving her hair and beard, she puts on a kashāya, leaves home, leaves home, and lives without a family. For the other person, that bondage is not strong, that bondage is weak, that bondage is rotten, that bondage is not strong," at this time Udayi, anyone who says this must say righteously? -- The Blessed One, no. The other person bound by those bonds cannot give up the crumbling hut, open to the crows, which is not pleasing to the eye, cannot give up the dilapidated bed that is not at all pleasing to the eye, cannot give up all kinds of things. rice and rice stored in an unsightly jar, unable to give up his unattractive wife, so that he could, after shaving off his hair and beard, put on the kashāya, ordained, and renounce the family. , live without family. To the other person, that bondage is firm, that bondage is strong, that bondage does not rot, a big log. -- In the same way, Udayi, there are some foolish people here, when I say, "Give up on this," and say thus: "What's the matter with this petty, trivial matter. This recluse puts too much weight on the prohibition, the reduction!" And they refused to give up and aroused discontent against Me and against the bhikkhus who wanted to (practice) the precepts. This thing, Udayi, becomes for them a strong bondage, a strong bondage, a strong bondage, an incorruptible bondage, a great log. For example, Udayi, a householder, or householder, is rich, with great possessions, with great wealth, innumerable gold and silver, innumerable grains of rice, innumerable fields, innumerable lands, innumerable concubines. , countless male servants, countless female servants. This monk saw a monk in a monastery, hands and feet clean, after eating a delicious meal, sitting in the shade, facing the higher mind. This position thinks: "Peaceful, happy Sa-Mon! Not sick, Sa-mon happy! So after shaving off hair and beard, putting on a kashāya, let's go home, leave home, live empty. family". This one can give up countless gold and silver, can give up countless rice and grain, can give up countless fields, can give up countless lands, can give up innumerable concubines, can give up concubines. give up innumerable male servants, can give up innumerable female servants. O Udayi, if someone says thus: "The householder or that householder, bound by those bonds, can give up countless gold and silver... can give up countless female servants so that after shaving off hair and beard, putting on the kashāya, monastic life, renunciation of the home life family, living without family. For the other person, that bondage is firm, that bondage is strong, that bondage is not rotten, a big log.” Who, Udayi, says so, is speaking righteously? ? -- The Blessed One, no. The other person bound by those bonds may give up countless gold and silver, may give up countless rice grains, may give up countless fields, may give up countless lands, may give up innumerable concubines, able to renounce innumerable male servants, able to give up innumerable female servants, in order to be able, having shaved off hair and beard, put on the kashāya, ordained, renounced the family, live homeless. For the other person, the bondage is not strong, the bondage is weak, the bondage is rotten, the bondage is not strong. "In the same way, Udayi, there are some good sons here who, when I say, 'Give up on this', say thus: 'There is no such thing as such a petty, trivial matter. The Blessed One teaches us to give up, the Good One teaches us to give up!" They give up that fact, and do not cause discontent against me and against the bhikkhus who want to learn precepts. Having given up on that, they live less wandering, calm, dependent on others (giving alms), with a mind like a wild animal. So for them, Udayi, that bondage is not strong, that bondage is weak, that bondage is rotten, that bondage is not strong. Hey Udayi, there are four types of people in the world. how is four? Here, Udayi, someone lives, aiming for the abandonment of the birth-yield, the abandonment of the birth-yield. But while he lives towards the cessation of the birth-medicine, the abandonment of the birth-medicine, current thoughts and thoughts related to the birth-medicine arise. He accepts them, does not eliminate them, does not abandon them, does not put an end to them, does not destroy them. I say, Udayi, 'This man is bound, not unfettered'. Why? O Udayi, the difference in the nature of this person is well known to Me. But here, Udayi, someone lives, aiming for the abandonment of the birth-yield, the relinquishment of the birth-yield. But while he lives towards the cessation of the birth-medicine, the abandonment of the birth-medicine, current thoughts and thoughts related to the birth-medicine arise. But this one does not accept them, abandons them, abandons them, puts an end to them, destroys them, O Udayi, I say: 'This man is bound, not unfettered'. Why? O Udayi, the difference in the nature of this person is well known to Me. But here, Udayi, someone lives, aiming for the abandonment of the birth-yield, the relinquishment of the birth-yield. But while this person lives towards the cessation of birth medicine, the abandonment of birth medicine, thoughts of perversion, thoughts and thoughts related to birth medicine, depending on the time, current arise. Mindfulness, Udayi, arises slowly, and he quickly abandons it, abandons, ceases, and ceases. O Udayi, suppose a person puts two or three drops of water in a kettle of water that has been boiled all day. O Udayi, the drop of water falls slowly, as if it were annihilated, quickly annihilated. In the same way, Udayi, there are people who live towards the abandonment of the birth-yield, the abandonment of the birth-yield. But while he lives towards the cessation of the birth-medicine, the abandonment of the birth-medicine, the thoughts of perversion, the thoughts, the thoughts related to the birth-medicine, depending on the time, the time, and the present arise. Hey Udayi, Thoughts arise slowly, and he quickly abandons them, abandons, ceases, and annihilates (that thought). I say, Udayi, 'This person is also bound, not unfettered'. Why? O Udayi, the difference in the nature of this person is well known to Me. But here, Udayi, someone thinks: 'The birth robe is the source of suffering', after knowing this, he becomes unborn, liberated with the cessation of birth y. O Udayi, I say: 'This person is unfettered, unfettered'. Why? O Udayi, the difference in the nature of this person is well known to Me. O Udayi, there are these five nurturing desires. What is the year? Form cognizable by the eye, likable, agreeable, agreeable, agreeable, lustful, attractive. Sound cognizable by the ear,... scent cognizable by the nose,... taste cognisable by the tongue,... tactile sensation by the body, likable, pleasurable, pleasurable, agreeable, stimulant to lust, interesting. These dhammas, Udayi, are the five nurtured desires. Udayi, whatever pleasures or joys arise, because of these five sensuous conditions, they are called sensual pleasures, unclean pleasures, worldly pleasures, and non-Holy pleasures that should not be practiced or cultivated. practice, should not be satisfied. I say that bliss is to be feared. Here, Udayi, a bhikkhu is separated from sensual pleasures, away from unwholesome dharmas, and attains and abides in the first jhāna, a state of rapture born of detachment from sensual pleasures, having thoughts and desires. Having ceased to seek and think, he attains and abides in the second jhāna, a state of bliss born of concentration, without thought, without thought, with one mind inwardly. He separates from joy, abides in equanimity, is mindful and aware, feels the pleasure of feeling in his body, which the Noble Ones call equanimity, peaceful abiding, and attains and abides in the third Zen. He has let go of pleasure, has let go of suffering, has put an end to joy and sorrow, which he has felt before, and has attained and abided in the fourth jhāna, free from pain and pleasure, free from mindfulness, and pure. This is called ecstasy, independent bliss, pure bliss, right enlightenment, to be done, to be cultivated, to be fulfilled. I say that bliss is not to be feared. Here, Udayi, a bhikkhu is separated from sensual pleasures, away from unwholesome dharmas, and attains and abides in the first jhāna. This meditation, Udayi, I say to be in a state of wavering. And here, what fluctuates? Here, it is the volition that has not ceased, it is this volition that is in a state of fluctuating. Here, Udayi, the Male-stilts ceased to seek and the four ... attained and stayed in the second Zen. These meditations, Udayi, I say to be in a state of wavering. And here, what fluctuates? Here it is the joy that has not been abandoned, it is this bliss that is in a state of fluctuating. Here, Udayi, the Male-stilts-stilts are happy to stay in discharge... witness and stay in the third Zen. This meditation, Udayi, I say to be in a state of wavering. And here, what fluctuates? Here, it is the equanimity that has not been abandoned, it is this equanimity that is in a state of fluctuating. Here, Udayi, the Male-stilts release happiness, release suffering... witness and stay in the fourth meditation. This meditation, Udayi, I say not to be in a state of wavering. Here, Udayi, a bhikkhu is separated from sensual pleasures, away from unwholesome dharmas, and attains and abides in the first jhāna. This meditation, Udayi, I say: 'Not yet complete', I say: 'Give up', I say: 'Get over it' and, Udayi, what does he need to overcome? Here, Udayi, the Male-stilts-stilts ceased to seek and four... attained and abided in the second Zen, this is what he needs to overcome. This meditation, Udayi, I say: 'Not yet complete', I say: 'Give up', I say: 'Get over it'. And behold, Udayi, what does he need to overcome? Here, Udayi, the Male-stilts-stilts separation of joy and equanimity... witness and stay in the third Zen, this is what he needs to overcome. This meditation, Udayi, I say: "Not yet perfected, I say: "Give up", I say: "Pass over." And what does he need to overcome, Udayi? Here, Udayi, the Male-stilts release happiness, release suffering... witness and stay in the fourth meditation. This is what he has to overcome. This meditation, Udayi, I say: 'Not yet complete', I say: 'Give up', I say: 'Get over it' And what does he need to overcome, Udayi? Here, Udayi, a bhikkhu, having overcome all forms of perception, eliminating all hindrances to perception, not paying attention to delusion, thinks: 'Space is boundless', realizes and abides in boundless space. land. This is what he has to overcome. This meditation, Udayi, I say: 'Not yet complete', I say: 'Give up', I say: 'Get over it'. And what does he need to overcome, Udayi? Here, Udayi, a bhikkhu transcends all bases of boundless space, thinking: 'Consciousness is boundless', attains and abides in the base of boundless Consciousness. This is what he has to overcome. This meditation, Udayi, I say: 'Not yet complete', I say: 'Give up', I say: 'Get over it'. And what does he need to overcome, Udayi? Here, Udayi, a bhikkhu, having transcended all bases of boundless consciousness, thinking, 'There is nothing,' attains and abides in the base of Nothingness. This is what he has to overcome, Zen, Udayi, I say: 'Not yet perfect', I say: 'Give up', I say: 'Get over it'. And what does he need to overcome, Udayi? Here, Udayi, a bhikkhu transcends all bases of nothingness, attains and abides in the base of neither perception nor non-perception. This is what he has to overcome. This meditation, Udayi, I say: 'Not yet complete', I say: 'Give up', I say: 'Get over it'. And what does he need to overcome, Udayi? Here, Udayi, a bhikkhu transcends all bases of neither perception nor non-perception, attains and abides in the cessation of perception. This is what he has to overcome. It is because of this concentration, Udayi, that I speak of the cessation of the base of neither perception nor non-perception. O Udayi, do you see, is there any fetter, small or great, that I have not mentioned the cessation? -- The Blessed One, no. Thus the Blessed One preached. Venerable Udayi happily accepted the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/12/2021.