Right Faith (Nikaya). One day the Blessed One was traveling among the Kosala people, in the town of the Kālās, at Kesaputta. Then the Kālāmas went to pay homage, sat down to one side, and said to the Blessed One: There are some monks and nuns, sir, go to Kesaputta. They clarify and shine their own views, but they reject, scorn, denigrate and distort the views of others. We have doubts and doubts among these people, who is telling the truth and who is not telling the truth? Don't be quick to believe because of a legend, don't be quick to believe because of tradition, don't be quick to believe because you've been handed down by scriptures, don't be quick to believe because of metaphysical reasoning, don't be quick to believe because of a position, don't Do not rush to believe because it is in accordance with prejudice, do not rush to believe because it comes from a place of authority, and do not rush to believe because the recluse who uttered these words is his guru. Hey Kalamas, when you know for yourself as follows: These French are unwholesome, are sinful; these dharmas are criticized by the wise; These dhammas, if accepted and practiced, lead to unhappiness and suffering, then, Kālā, abandon them. Hey, Kālās, when you know for yourself as follows: These dharmas are good, there is no sin; these dharmas are praised by the wise; these dharmas, if accepted and implemented, lead to happiness and peace, then, Kālā, attain and stay. give them up. Hey, Kālās, when you know for yourself as follows: These dharmas are good, there is no sin; these dharmas are praised by the wise; these dharmas, if accepted and implemented, lead to happiness and peace, then, Kālā, attain and stay. give them up. Hey, Kālās, when you know for yourself as follows: These dharmas are good, there is no sin; these dharmas are praised by the wise; these dharmas, if accepted and implemented, lead to happiness and peace, then, Kālā, attain and stay.END=NAM MO SHAKYAMUNI 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.31/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Chánh Tín (Nikàya). chanh tin Một thời Thế Tôn du hành giữa dân chúng Kosala, tại thị trấn của người Kàlàmà, ở Kesaputta. Rồi các người Kàlàmà đi đến đảnh lễ, ngồi xuống một bên, bạch Thế Tôn: Có một số Sa môn, Bà là môn, bạch Thế Tôn, đi đến Kesaputta. Họ làm sáng tỏ và là chói sáng quan điểm của mình nhưng họ lại bài xích, khinh miệt, chê bai và xuyên tạc quan điểm của người khác. Chúng con có những nghi ngờ và phân vân trong những vị này, ai nói sự thật, ai nói sai sự thật? Này các Kàlàmà, chớ vội tin vì nghe truyền thuyết, chớ vội tin vì theo truyền thống, chớ vội tin vì được kinh điển truyền tụng, chớ vội tin vì lý luận siêu hình, chớ vội tin vì đúng theo một lập trường, chớ vội tin vì phù hợp với định kiến, chớ vội tin vì xuất phát từ nơi có uy quyền và chớ vội tin vì vị Sa môn nói ra những lời ấy là bậc đạo sư của mình. Này các Kàlàmà, khi nào tự mình biết rõ như sau: Các pháp này là bất thiện, là tội lỗi; các pháp này bị những người có trí chỉ trích; các pháp này nếu chấp nhận và thực hiện đưa đến bất hạnh và khổ đau, thì này Kàlàmà, hãy từ bỏ chúng. Này các Kàlàmà, khi nào tự mình biết rõ như sau: Các pháp này là thiện, là không có tội lỗi; các pháp này được những người có trí tán thán; các pháp này nếu chấp nhận thực hiện đưa đến hạnh phúc và an lạc, thì này Kàlàmà, hãy chứng đạt và an trú.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.

The wish of a Buddhist practitioner. happy The compassion of the Buddhas is more merciful to sentient beings than a mother loves her children. It is also because of the suffering of sentient beings that the Buddha appeared in the world to help them attain enlightenment and enter the Buddha's knowledge and understanding, forever liberated from the sea of ​​sufferings of birth and death. The minds of sentient beings are inherently greedy - angry - delusional, but body - speech - mind creates karma continuously, feeling the retribution in the Six Paths of samsara without end. All because of the constant needs of food, clothing, shelter, (treatment) diseases. Eat deliciously without stopping killing the lives of all species; dress to be beautiful and trendy to adorn the temporary false body color; want to live in a high house, with a large bed, comfortable facilities, regardless of whether it is Right Action or not; When sick, they kill living beings to help foster this rotten corpse... All because of ignorance, self-grasping - law enforcement. Until the life of suffering and lamentation, the heavens and the earth blame the earth for being so unjust; if you sow good causes and get rich, you will be born with a stingy, stingy mind, get a double wish... but don't share it with those who are unhappy; then, because of the evil mind - wrong belief, he turned Buddhism into a superstition to beg, pray or worship to satisfy his own desires; Until the wishes are not satisfied, they will despise and slander the Buddhadharma, which is not effective. Why not realize that when suffering is the result of unwholesome karma you have planted before, it is also an opportunity to help you wake up and know that you have to sincerely repent, practice, and remove karma; If you are still rich and rich through good karma, you should cultivate and nurture the mind of Bodhi, do good deeds to help make life beautiful. Greed - hatred - delusion is extremely scary, sowing evil karma will lead to unspeakable suffering. Hell is empty, vows not to become a Buddha, To save sentient beings, Bodhi testimonies! In the Six Paths, the suffering in Hell is the most. If there is still a being who has to receive retribution in Hell, he vows not to become a Buddha, and if there is one sentient being in the Six Paths of Samsara, he vows not to attain Bodhi. That is Hanh - The immeasurable and boundless vow of the 10 directions and 3 times of Buddhas. The Buddha's son, following the Buddha's conduct, how could it be different? However, how to make a vow to be a true vow? 1. Most cultivators now understand the vows are not final. It is not that a practitioner burns incense or makes a vow in front of the Buddha's altar that he has already made a vow. Why? Because it's the human mind's desire to produce the will, not the Chan's wish. Obviously, the body stands to burn incense, the mind is still thinking about choosing which vows to suit his mind (intentional, not natural), sentences so that they rhyme, in accordance with the request ... so it is completely aspirational self-will, not in the state of Samadhi Meditation, how can it be called Chon vows. The Buddhas also do not testify to these self-centered aspirations. 2. Should know, Chan vows from the heart of infinite compassion wants to save all thousands of sentient beings, ready to sacrifice themselves without regard to birth and death. In the state of Samadhi Meditation, the practitioner's mind is completely selfless - non-abiding, so Chan vows to arise. To be more specific, if one is diligent in reciting the Buddha's name, he must achieve the Buddha's Recitation of the Samadhi (that is, the mind that wants to start reciting "Namo Amitabha Buddha" cannot arise, not even a single word); or whoever meditates must achieve No-mind (the first line can no longer arise), then in that Right Concentration of No-Conceptualization, the meditator's True Mind initiates vows without paying any attention. That is the true Chon vow because that vow comes from the heart of Compassion - No-Self, from the Enlightenment of the One who knows the nature (the achievement of No-mind means seeing the nature, the will to escape death and death) so the 10 directions of the Buddha witnessed. Obviously, if the practice has not yet achieved No-mind, the practitioner who wants to start a sentence to recite the Buddha's name (or the first dialogue) can be arbitrary, if he wants to stop, then stop; and when he achieves no-mind, even if he wants to initiate the Buddha's name (or the first dialogue), it will absolutely not arise. Question: How can Chan vows arise spontaneously when the mind has no thoughts, no thoughts arise (whether reciting the Buddha's name or the first dialogue)? Answer: Because of the achievement of No-thought, the practitioner realizes the Enlightenment of Compassion - Compassion - Joy - Equanimity, so in the face of the sufferings and woes of thousands of sentient beings in the infinite realms throughout the 10 directions, the True Mind Awareness of the practice The fake volunteer voluntarily established the salvation of all. It is the secret vow of compassion that naturally emanates from that accord with the vows of the Buddhas in the ten directions, so he will be certified by the Buddha. Tu here, the meditator's loving-kindness has spread throughout the 10 directions, the true practitioner is "the Tathagata's messenger acting as a Tathagata", depending on the conditions of the transformation of sentient beings, no-self, no law. Only then can we fully understand the Buddha's prediction in the past: "All sentient beings have Buddha-nature (the Buddha's seed) if they sincerely turn to the Buddha and generate Bodhi mind! I am a Buddha who has already achieved, sentient beings are Buddhas, if they practice diligently and righteously, according to the Buddha's teachings, for the sake of samsara's sufferings of thousands of sentient beings." In the end, No Mindfulness means No Self - No Law, still self - living beings, still happy and vowing, and still dharma to express. However, considering the importance of the vows, Buddhist practitioners in the Buddhist practice, reluctantly have to use language to show the Tao's truth. Meditation itself, How to make a vow, now share the practice to the masses. I hope that the Sangha will clearly forget the words, go further, let go of all the truths - egos are entangled in the mind, cultivate morality, be patient and use attack (reciting the Buddha's name, meditate) so that they are constantly three times, all the taking of Compassion - Compassion - Joy - Equanimity, No Self, No Pillar as a guideline for the practice, one day will achieve Tanh Tanh, will free from birth and death! END=NAM MO SHAKYAMUNI 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.31/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Hạnh nguyện của người tu Phật. hanh-nguyen-cua-nguoi-tu-phat Đạo Phật là đạo Từ Bi cứu khổ. Lòng từ Chư Phật thương xót chúng sanh hơn Mẹ thương con. Cũng bởi vì chúng sanh khổ mà Phật thị hiện trên đời để giúp chúng sanh ngộ nhập Phật tri kiến, vĩnh viễn giải thoát khỏi biển khổ sanh tử luân hồi. Tâm chúng sanh vốn dĩ tham – sân – si mà thân – khẩu – ý tạo nghiệp không ngừng, chiêu cảm quả báo trong Lục đạo luân hồi không dứt. Tất cả cũng vì nhu cầu không ngừng của ăn, mặc, ở, (điều trị) bệnh. Ăn sao cho ngon mà không ngừng giết hại sanh mạng của muôn loài; mặc sao cho đẹp, cho hợp thời nhằm tô điểm sắc thân giả tạm; muốn ở nhà cao, giường rộng, tiện nghi thoải mái mà bất chấp có phải là Chánh nghiệp hay không; khi bệnh tật thì lại sát sanh hại mạng giúp bồi dưỡng thây thúi này… Tất cả cũng vì vô minh, chấp ngã – chấp pháp mà ra. Đến khi thọ khổ lầm than thì than trời trách đất sao quá đỗi bất công; nếu gieo nhân lành được giàu sang thì lại sanh tâm bủn xỉn, keo kiệt, được một muốn bội phần… mà không chia sẻ với những người bất hạnh; rồi vì tà tâm – tà tín mà biến Đạo Phật thành đạo mê tín để cầu xin, cầu tự hay cúng bái cho thỏa dục vọng của bản thân; đến khi sự mong cầu không như ý thì khinh chê, phỉ báng Phật Pháp không linh nghiệm. Sao không ngộ rằng khi thọ khổ là kết quả của nghiệp bất thiện mình gieo tạo trước đây, cũng là cơ duyên giúp cảnh tỉnh mà tự biết phải thành tâm sám hối tu hành giải nghiệp; còn được giàu sang phú quý do thiện nghiệp thì nên vun bồi trưởng dưỡng tâm Bồ-đề, hành thiện sự giúp đẹp đời đẹp Đạo. Tham – sân – si thật đáng sợ vô cùng, nghiệp tội gieo sẽ thọ khổ khôn xiết. Địa ngục vị không, thệ bất thành Phật, Chúng sanh độ tận, phương chứng Bồ-Đề! Trong Lục đạo, sự thống khổ nơi Địa ngục là nhiều nhất. Nếu còn một chúng sanh nào phải thọ báo ở Địa ngục thì nguyện không thành Phật, còn một chúng sanh nào trong Lục đạo luân hồi thì nguyện không chứng Bồ Đề. Đó chính là Hạnh – Nguyện vô lượng vô biên của 10 phương 3 đời Chư Phật. Người con Phật, tu theo hạnh Phật, sao có thể khác được. Thế nhưng, phải lập nguyện như thế nào mới đúng là Chơn nguyện? 1. Đa phần người tu hiện nay hiểu về nguyện không rốt ráo. Không phải hành giả thắp hương, khấn nguyện trước bàn thờ Phật là mình đã lập nguyện rồi. Vì sao? Vì đó là vọng tâm phàm phu tác ý nguyện chứ không phải Chơn tâm nguyện. Rõ ràng, thân đứng thắp hương, tâm còn nghĩ tưởng chọn lựa nguyện nào cho phù hợp với ý mình (có tác ý chứ không phải tự nhiên), câu cú sao cho có vần điệu, hợp với sở cầu… nên đó hoàn toàn là vọng ngã nguyện, không phải trong trạng thái Thiền Định Tam Muội thì sao gọi là Chơn nguyện được. Chư Phật cũng không chứng cho những vọng nguyện đầy ngã tướng tục lụy này. 2. Nên biết, Chơn nguyện xuất phát từ lòng Từ-Bi vô lượng muốn cứu độ hết thảy muôn vạn chúng sinh, sẵn sàng hy sinh thân mình mà không màng sanh tử. Trong trạng thái Thiền Định Tam Muội, tâm hành giả hoàn toàn vô ngã – vô trụ nên Chơn nguyện xuất sanh. Nói rõ hơn, nếu ai công phu niệm Phật thì phải thành tựu Niệm Phật Tam Muội (tức tâm muốn khởi niệm “Nam mô A Di Đà Phật” thì đều không khởi lên được, dù chỉ một từ); hoặc ai tham thiền phải thành tựu Vô Niệm (câu thoại đầu không còn khởi lên được nữa) thì trong Chánh định Vô Niệm Tam Muội ấy, Chơn tâm của hành giả khởi lập nguyện mà không hề tác ý. Đó mới đúng là Chơn nguyện vì nguyện ấy xuất phát từ tâm Từ Bi – Vô Ngã, từ Giác Tánh của Bậc Kiến Tánh (thành tựu Vô Niệm tức kiến Tánh, liễu thoát tử sanh) nên 10 phương Phật chứng. Rõ thấy, nếu công phu chưa thành tựu Vô Niệm, hành giả muốn khởi câu niệm Phật (hay tham thoại đầu) đều có thể tùy ý, muốn dừng thì dừng; còn khi thành tựu Vô Niệm thì dù muốn khởi câu Phật hiệu (hay tham thoại đầu) cũng tuyệt không khởi lên được. Hỏi: Sao Chơn nguyện có thể tự khởi khi tâm đã Vô Niệm, không khởi lên được niệm nào (dù niệm Phật hay thoại đầu)? Đáp: Vì thành tựu Vô Niệm nên hành giả kiến ngộ Giác tánh Từ – Bi – Hỷ – Xả vô lượng nên trước thống khổ trầm luân của muôn vạn chúng sanh trong khôn cùng cảnh giới khắp cõi 10 phương, Chơn tâm Giác tánh của hành giả tự phát nguyện lập hạnh cứu độ tất cả. Chính mật nguyện Từ Bi tự nhiên lưu xuất đó khế hợp với hạnh nguyện của Chư Phật khắp 10 phương nên được Phật chứng. Tu đến đây, tâm Từ của hành giả đã trải rộng khắp 10 phương, hành giả đích thực là “Sứ giả Như Lai hành Như Lai sự”, tùy duyên khai thị hóa độ chúng sanh, vô ngã vô pháp. Thế mới thấm thía lời Phật thọ ký năm xưa: “Tất cả chúng sanh đều có Phật Tánh (chủng tử Phật) nếu chí thành quy Phật phát Bồ-Đề tâm! Ta là Phật đã thành, Chúng sanh là Phật sẽ thành nếu nhẫn lực tu hành chơn chánh theo lời Phật dạy vì khổ luân hồi của muôn vạn chúng sanh”. Rốt ráo mà nói, Vô Niệm tức Vô Ngã – Vô Pháp, còn tự ngã – chúng sanh, còn hạnh nguyện, còn pháp để diễn bày sao. Tuy nhiên, xét thấy sự quan yếu của hạnh nguyện người tu Phật trong Đai sự tu hành mà bất đắc dĩ phải dụng ngôn để hiển bày lẽ Đạo cho tỏ tường sự lý. Bản thân hành thiền, lập nguyện ra sao, nay chia sẻ Pháp hành đến Đại chúng. Mong Đại chúng liễu ý quên lời, tiến xa hơn nữa buông hết sự lý – ngã tướng vướng mắc trong tâm, vun bồi giới hạnh, nhẫn lực tinh tấn dụng công (niệm Phật, tham thiền) sao cho miên mật ba thời, mọi sự lấy Từ – Bi – Hỷ – Xả, Vô Ngã, Vô Trụ làm kim chỉ nam cho sự hành trì thì ắt có ngày thành tựu kiến Tánh, liễu thoát tử sanh!HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.

The plowman (Nikaya). Once, the Blessed One was staying at Magadha, in the village of Ekanàlà. Now it was time for sowing, and the Brahmin Kasi Bharadvaja was setting about five hundred plowshares, and was distributing food to the workers when the Blessed One came. The brahmin Kasi Bharadvaja, seeing the Blessed One standing begging for food, saw this and said: 'Sammon, I plow and sow seed. After plowing and sowing, I eat. And you, do you plow and sow the seed, if not, what do you eat? Brahmin, I also plow and sow seed, and after plowing and sowing, I eat. But we never saw his yoke, plow, plowshare, staff, or oxen. He said he was a farmer but never saw him plowing. Tell us you really do farm. Brahmin: Faith is the seed, austerity is the rain of hooks, wisdom is to me the plow and the yoke, the noble one is the plow handle, the mind faculty is the rope. Mindfulness for us is the plowshare, the stick... that brings us forward gradually, safely from the yoke, going forward without turning back, where we go without sorrow. Thus plowing this field, leading to immortal fruit, after plowing this field, all suffering is freed.END=NAM MO SHAKYAMUNI 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.31/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Người cày ruộng (Nikàya). Một thời, Thế Tôn ở Magadha, tại làng Ekanàlà. Lúc bấy giờ là thời gian gieo mạ, Bà la môn Kasi Bhàradvàja sắp đặt khoảng năm trăm lưỡi cày, đang phân phát đồ ăn cho nhân công thì Thế Tôn đi đến. Bà la môn Kasi Bhàradvàja thấy Thế Tôn đang đứng khất thực, thấy vậy liền nói: Này Sa môn, tôi cày và gieo mạ, sau khi cày và gieo mạ, tôi ăn. Còn ông, ông có cày và gieo mạ không, nếu không thì lấy gì ông ăn? Này Bà la môn, Ta cũng có cày và gieo mạ, sau khi cày và gieo mạ, Ta ăn. Nhưng chúng tôi không hề thấy cái ách, cái cày, cái lưỡi cày, cây gậy hay các con bò của ông. Ông nói là nông phu nhưng không hề thấy ông cày cấy. Hãy nói cho chúng tôi biết là ông thực sự có cày cấy. Này Bà la môn: Lòng tin là hạt giống, khổ hạnh là mưa móc, trí tuệ đối với ta là cày và ách mang, tàm quý là cán cày, ý căn là dây cột, chánh niệm đối với ta là lưỡi cày, gậy đâm… đưa ta tiến dần đến, an ổn khỏi ách nạn, đi đến không trở lui, chỗ ta đi không sầu. Như vậy cày ruộng này, đưa đến quả bất tử, sau khi cày ruộng này, mọi đau khổ được thoát.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.

Uphold the six senses (Nikaya). ho-tri-sau-can Once, while the Blessed One was staying at Sàvatthi, he called to the bhikkhus: "Monks, once upon a time there was a tortoise, which one evening was looking for food along the riverbank. From a distance, the Tortoise saw the Wild Can go on. Seeing this, the Tortoise immediately retracted its four legs, head and tail into the shell, and lay motionless and silent. Da Can went to see the Tortoise and immediately thought: "When this Tortoise sticks out a part of its body, right there, I will grab it, break it, and eat it." But because the Tortoise didn't stick out a part of it, Da Can didn't take the opportunity, got bored with the Turtle and left. Likewise, bhikkhus, the Evil One is constantly in a position to stalk you with the thought: "It is very likely that I will seize the opportunity to catch it from the eye... from the tongue... or from the mind". Therefore, bhikkhus, live up to the senses. When you live and uphold the six senses.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Hộ trì sáu căn (Nikàya). ho-tri-sau-can Một thời, Thế Tôn trú ở Sàvatthi, Ngài cho gọi các Tỷ kheo: Này các Tỷ kheo, thuở xưa có một con Rùa, vào một buổi chiều đang đi kiếm mồi dọc theo bờ sông. Từ đằng xa, Rùa trông thấy con Dã Can đang đi tới. Thấy vậy, Rùa liền rụt bốn chân, đầu và đuôi vào trong mai, nằm bất động và im lặng. Dã Can đi tới thấy Rùa liền nghĩ rằng: “Khi nào con Rùa này thò ra thân phần nào thì ngay tại chỗ ấy, ta sẽ nắm lấy, bẻ gãy và ăn”. Nhưng vì Rùa không thò ra một thân phần nào nên Dã Can không nắm được cơ hội, nhàm chán con Rùa và bỏ đi. Cũng vậy, này các Tỷ kheo, Ác ma thường xuyên trong tư thế rình rập các ông với ý nghĩ: “Rất có thể ta nắm được cơ hội để bắt gặp từ con mắt… từ cái lưỡi… hay từ ý”. Do vậy, này các Tỷ kheo, hãy sống hộ trì các căn. Khi nào các ông sống hộ trì sáu căn, thời Ác ma nhàm chán các ông và sẽ bỏ đi, không nắm giữ được cơ hội, như con Dã Can đối với con Rùa.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.

Stay away from the two extremes (Nikaya). At one time, the Blessed One was staying at Baranasi, at Isipatana. There, the Blessed One told the bhikkhus: There are these two extremes, bhikkhus, a monastic should not practice. how is two? One is indulging in sensual pleasures, lowly, ordinary people, unworthy of sainthood, unrelated to the goal. The second is to practice self-torment, suffering, unworthy of the Noble One, unrelated to the goal. Avoiding these two extremes, bhikkhus, is the Middle Way, which is fully enlightened by the Tathagata, fully enlightened, leading to peace, to enlightenment, to Nirvana. What, bhikkhus, is the Middle Way? It is the Noble Eightfold Path, ie: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is the Middle Way, created by the Tathagata of Perfect Enlightenment, created with wisdom, leading to peace, enlightenment, and Nirvana.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Tránh xa hai cực đoan (Nikàya). Một thời, Thế Tôn trú ở Bàrànasi, tại Isipatana. Tại đấy, Thế Tôn bảo các Tỷ kheo: Có hai cực đoan này, này các Tỷ kheo, một người xuất gia không nên thực hành theo. Thế nào là hai? Một là đắm say trong các dục, hạ liệt, phàm phu, không xứng bậc Thánh, không liên hệ đến mục đích. Hai là tự hành khổ mình, khổ đau, không xứng bậc Thánh, không liên hệ đến mục đích. Tránh xa hai cực đoan này, này các Tỷ kheo, là con đường Trung đạo, do Như Lai Chánh giác, tác thành trí, đưa đến an tịnh, giác ngộ, Niết bàn. Này các Tỷ kheo, thế nào là con đường Trung đạo? Chính là con đường Thánh Đạo Tám Ngành, tức là: Chánh kiến, Chánh tư duy, Chánh ngữ, Chánh nghiệp, Chánh mạng, Chánh tinh tấn, Chánh niệm, Chánh định. Đây là con đường Trung Đạo, do Như Lai Chánh Giác, tác thành trí, đưa đến an tịnh, giác ngộ, Niết Bàn.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.

SOME THINKINGS ABOUT TU. When people see us practicing, they often ask what is cultivation? What do you want to get or who do you want to be? To gain something, there is still desire, greed for possessions, ☺Adjustment to no longer desire. ☺Practice so that there is no desire to become anyone! Cultivation is not to meet the Buddha but to meet yourself, to meet yourself in everyone and meet everyone in yourself ➡ First practice is to act, think, speak well, then act, think, speak in accordance with the Absolute Truth (the truth of life that is ever-changing, uncontrollable, and always oriented toward unreal emptiness) ➡ Cultivation is neither in the temple, nor in the market, nor in At home, practice in this body and mind, but those two things are nowhere to be found, we just don't see them ➡ At first, we practice to correct our actions and words from unwholesome into good. Next, we just practice knowing, When the mind has greed, hatred, delusion or compassion, joy, and equanimity, it only knows. If I still want to fix it, I will only increase my ego.END=NAM MO SHAKYAMUNI 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.31/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

VÀI SUY NGHĨ VỀ VIỆC TU. Người ta thấy chúng tôi tu hành, họ hay hỏi tu là gì? để được gì hay tu để thành ai? Tu để được cái gì thì vẫn còn ham muốn, tâm tham sở hữu cho mình, ☺Tu chính để không còn ham muốn nữa. ☺Tu hành để không còn ý muốn trở thành ai cả! Tu hành không để gặp Phật mà là để gặp chính mình, gặp chính mình trong mọi ng và gặp mọi ng trong chính mình ➡ Tu mới đầu là hành động, suy nghĩ, nói năng thiện, sau đó là hành động, suy nghĩ, nói năng hợp với Sự Thật tuyệt đối (chân lý cuộc sống luôn luôn thay đổi không ngừng, không thể điều khiển và luôn hướng đến sự trống rỗng không thật) ➡ Tu hành cũng không ở chùa, không ở chợ, cũng chẳng phải ở nhà, tu hành tại thân tâm này, mà 2 thứ đó ở đâu chẳng có, chỉ là ta không thấy mà thôi ➡ Mới đầu tu là sửa những hành động, lời nói từ bất thiện thành thiện Tiếp theo thì tu chỉ là Biết, khi tâm có tham, sân, si hay từ bi, hỷ, xả cũng chỉ Biết mà thôi. Nếu còn muốn sửa thì sẽ tăng thêm cái bản Ngã tự cao tự đại của mình mà thôi.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022.

The ascetic path of Venerable Ma Ha Ca Diep. Venerable Mahakasyapa is one of the ten great disciples of Siddhartha and the organizer and director of the first Buddhist canon gathering. Mahakasyapa is famous for having the most serious Dathāya conduct and was the head of the Sangha after Siddhartha Gautama's death. Before practicing asceticism, Venerable Ma Ha Ca Diep married the wife of Venerable Ma Ha Ca Diep, one of the 10 great disciples of the Buddha. He is the son of Mr. Am Trach and his mother is Mrs. Huong Chi, from Ma. Kiet Da, when his mother gave birth to him, he was all yellow and bright. When he was 22 years old, his parents told him to get married, he refused, his parents forced him too, so he set the conditions for his parents as follows: If you and your parents can find a girl with skin like me, then I will marry you. wife. His parents immediately made a golden image, pushed around looking for someone with skin like a statue. When the statue was pushed to the town of Han Thuat Trung, there was a family of Mr. Phuong Thuy Ai, his wife Lieu Anh Phuong, a 20-year-old daughter named Han Phuong Nga, whose skin was the same as the statue, so he had to accept to marry her. Venerable Mahakasyapa When two people got married, he told his wife that he really didn't want to get married, so he set this difficult condition, but he did not expect to meet her, so he asked her to do the same. your soul mate, do not follow the usual lust. Han Phuong Nga agreed, the two lived together for 2 years. Then he asked his parents to let him and his wife go forth, and the parents agreed, and the two entered the mountain to practice asceticism, ie asceticism. Loading... He had been ordained for a year, one night he had a dream that a white-haired man said: Buddha Shakyamuni was born, Currently at Truc Lam Vihara, he should go there to ask for a teaching on the practice of liberation. The next day, when he went to Truc Lam Vihara to pay his respects, Buddha Shakyamuni said: "Good sound, Bhikkhu Mahakasyapa, come here, the Tathagata asks someone to shave the venerable's hair." When he was finished shaving his hair and beard by the mourners, the Buddha gave him the ordination of a bhikkhu and wore a robe, and soon he attained the attainment of an Arahantship. Because he practiced asceticism, his body was emaciated, dressed below, so everyone in the Sangha was ridiculed. Venerable Mahakasyapa is older than Buddha When the Buddha finished teaching the Lotus Sutra, the Buddha was 78 years old and he was 79 years old. It was also the opportunity to pass on the secret of Zen Buddhism to the first patriarch, so one spring morning on the vast ground of Linh Son mountain. The Buddha gathered a large number of people, the Buddha's right hand held a lotus branch and raised it, he looked from right to left, from near to far, everyone was bewildered, only Mr. Maha Kassapa smiled, the Buddha asked Venerable Mahakashyapa: "Everyone is not smiling, why are you smiling? ?” Mahakasyapa is older than Buddha. Venerable Mahakasyapa said to the Buddha: Dear World Honored One, thanks to the World Honored One holding a lotus branch in his hand, I realized my true seeing nature, I was so happy that I laughed. Buddha asked: How do you feel? Mr. Maha Kassapa did not answer, but reported to the Buddha with 44 verses: Mr. Maha Kassapa reported to the Buddha 44 verses that he had obtained the secret of Zen master he saw a lotus flower in the hand of the Buddha. Buddha. The Buddha said to the monks and the assembly: Monks and the assembly, today the Tathagata checks the purity of meditation by means of a lotus flower, 1250 of you, Only Venerable Ma Ha Ca Diep received the righteous Dharma, the wonderful mind of Nirvana. This is the mysterious dharma that the Tathagata teaches in this world. Loading... The Tathagata teaches this pure meditation method to be transmitted as follows: 1- The transmission of this pure meditation is exactly 15 days later, the Tathagata will perform a ceremony to transmit pure meditation to Mr. Ma Ha Ca Diep, instead. The Tathagata teaches this pure meditation method when the Tathagata passes away. 2- Venerable Ananda and the great disciples of the Tathagata, set up incense tables and items, for the Tathagata to perform a ceremony to transmit pure meditation, in front of the Buddhas of the ten directions, gather together. for completeness. Why do you have to gather? Because this is the first pure meditation transmission ceremony, it also means that the flow of the pure source of meditation of the Tathagata has begun here. The source of this pure source is 35 more generations, divided as follows: - In India, there are 28 generations of ancestors. Loading... – The great eastern country has 5 generations of ancestors. - The small eastern country has 3 generations of ancestors, called dragon water. At this point, the source of pure meditation was forgotten. It wasn't until the end of the upper Dharma period that someone got it back in the land of dragons, who let the pure meditation method spread to five continents. 3. Venerable Ma Ha Ca Diep, when he is about to pass away, please pass on this teaching to Mr. Ananda for the second generation. The Tathagata teaches you as follows: When Mr. Ananda received the second ancestor. 2 must be changed to Zen Buddhism. Ma Ha Ca Diep is the first Zen sect ancestor WHY HAS to be hill? Because of this meditative purity, the beginning of its lineage, it is transmitted according to the clear dhamma of Zen. For the first time, the Tathagata propagated pure meditation, so many people can attend. but when Venerable Ma Ha Ca Diep passed it on to Venerable Ananda, only Venerable Ananda, Venerable Sariputta and great disciples of the Tathagata attended. Why is it that only Venerable Sariputra and his great disciples as well as lay people who understand pure meditation can attend? Because Venerable Sariputra has fallen into the abyss of purity, it means that he has surpassed even the secret of Zen Buddhism, but because Venerable Sariputta is not as fast as Venerable Ma Ha Ca Diep. Sariputra until the day Venerable Ananda received the second ancestor Venerable Sariputta was over 90 years old, and these great disciples as well as lay people understood the basics of pure meditation. . If we talk about pure meditation, these people are only enlightened mainly in Zen Buddhism. Loading... So this February full moon, Tathagata will officially carry out the ceremony to transmit pure meditation to Venerable Ma Ha Ca Diep, so the Venerables each have a job to take care of this ceremony, whoever takes care of what works, tries to be good. On the morning of the full moon day in February, the morning sun was blazing hot, but when the sun just rose halfway up the mountain, it was also the time when the Buddha and his disciples, as well as all the ladies and gentlemen, were she went to a large meeting. Suddenly in the air, five-colored clouds surround Linh Son mountain, making the sky bright and cool. Shakyamuni Buddha, wearing a halo of robes, slowly walked up to the stage and said, "Dear Buddha, the ancient Buddha Nhien Dang and the buddhas of the ten directions who became buddhas before me. Today in the vast ground on Linh Son mountain in this world. I am the guardian Bodhisattva, from the Tusat heaven, came down to this earth to be the son of King Tinh San and Queen Ma Da. Named Siddhartha by the king and queen, I have attained unsurpassed enlightenment, know 6 practices in this world of desire, of which 6 are physical. , has results in the physical dimension, a non-physical practice, ie to be enlightened, to be liberated from this world of desire. Before practicing asceticism, Venerable Maha Kassapa once married the wife of Venerable Maha Kassapa, my great disciple, when I checked his meditation, he attained the secret of pure meditation, so today at The altar on Linh Son mountain in this Southern Jambudvipa, in front of the testimony of the ancient Buddha Nhien Dang, was the master who predicted that I would become the Buddha with the name Shakyamuni, as well as countless number of buddhas. in the ten directions, those who have become buddhas before me from countless past lives. Today I have finished teaching 6 practices that the ancient Buddhas taught, because in a short time, I will enter Nirvana to return to my own roots, just like the previous ones, which buddha? Before leaving this physical world, one must transmit pure meditation to disciples who have attained the secret of pure meditation, so that that person can become the first generation ancestor. Loading... Today in this Southern Jambudvipa, when I meditated, Venerable Mahakashyapa was the first to receive the true Dharma eye of the mind-killing Nirvana, which is a mysterious dharma door that is not transmitted according to traditional scriptures. normally, but must propagate on its own line. Therefore, today I respectfully submit to the ancient Buddha Nhien Dang as well as the past Buddha of the ten directions. Venerable Ma Ha Ca Diep is a person who has achieved the secret of pure meditation, has made a verse to speak of the truth about things in the pool of pure buddha nature. So today I do this pure meditation transmission. So, I respectfully ask Buddha Nhien Dang and the buddhas of the ten directions to prove it to me. Before performing the purification ceremony, I and the people present: Offering incense: "Smoke of incense flies across the blue sky/ At the end of my heart I have made a good vow/ On this smoke the buddhas dwell/ I would like to perform a meditation transmission ceremony this". The Buddha had just finished reading 53 verses of pure meditation for Venerable Mahakasyapa. In the air, the music of the sky played simultaneously. At the same time, the Dharma voice of the Buddhas of the Ten Directions resounded throughout: - We are the Buddhas of the past, congratulation to Shakyamuni Buddha, who has now finished transmitting the Purity meditation method to Venerable Mahakashyapa. And they sang in unison: “Happy! In this South Jambudvipa world, someone has received the pure Dharma of meditation! Happily instead! Purity meditation practice begins to circulate in this Southern Jambudvipa!How happy! Buddha Shakyamuni has finished transmitting the pure meditation method in this saha world! END=NAM MO SHAKYAMUNI 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.31/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Đường tu khổ hạnh của Tôn giả Ma Ha Ca Diếp. Tôn giả Ma Ha Ca Diếp là một trong thập đại đệ tử của Tất Đạt Đa và là người tổ chức và chỉ đạo đại hội kết tập kinh điển Phật giáo lần thứ nhất. Ma Ha Ca Diếp nổi tiếng có hạnh Ðầu đà nghiêm túc nhất và là người đứng đầu Tăng già sau khi Tất Đạt Đa Cồ Đàm mất. Trước khi hành đạo tu khổ hạnh, Tôn giả Ma Ha Ca Diếp từng cưới vợ Tôn giả Ma Ha Ca Diếp là trong 10 đệ tử lớn của Đức Phật, Tôn giả là con của ông Âm Trạch và mẹ là bà Hương Chí, nước Ma Kiệt Đà, khi mẹ sanh ra ngài, ngài toàn màu vàng và sáng ánh. Khi 22 tuổi cha me bảo cưới vợ, ngài không chịu, cha mẹ ép quá, nên ngài đặt điều kiện với cha mẹ ngài như sau: Nếu cha mẹ tìm được cô gái nào có nàn da như con, thì con mới bằng lòng cưới vợ. Cha mẹ ngài liền cho đúc một pho tượng bằng vàng, đẩy đi khắp nơi tìm người nào có nàn da giống như pho tượng. Khi pho tượng đẩy đến thị trấn Hàn Thuật Trung, có gia đình ông Phương Thủy Ái vợ là Liễu Ánh Phương, có nàng con gái 20 tuổi là Hàn Phương Nga, có nàn da y như pho tượng nên ngài đành chấp nhận cưới nàng. Tôn giả Ma Ha Ca Diếp Khi hai người cưới nhau, ngài có trình bày cùng vợ thật tình trong tâm mình không muốn cưới vợ nên đặt điều kiện khó này ra, không ngờ lại gặp được nàng vậy nên ngài mới xin nàng hãy cùng làm bạn tri kỷ với mình, không theo dâm dục thường tình. Nàng Hàn Phương Nga đồng ý, hai người sống chung với nhau được 2 năm. Sau đó ngài xin cha mẹ cho ngài và vợ xuất gia, cha mẹ bằng lòng, hai người vào núi tu hạnh đầu đà, tức tu khổ hạnh. Loading... Ngài xuất gia được một năm, một tối nọ ngài nằm mơ có một vị đầu tóc bạc bảo: Đức Phật Thích Ca Mâu Ni đã ra đời, hiện ở tịnh xá Trúc Lâm, ông nên đến đó để xin dạy pháp môn tu giải thoát. Ngày sau ngài đến tịnh xá Trúc Lâm chí thành đảnh lễ, Đức Phật Thích Ca Mâu Ni bảo: “Lành thanh, này tỳ kheo Ma Ha Ca Diếp, đến đây, Như Lai nhờ người cạo râu tóc cho Tôn giả”. Khi ngài được những vị tang trong đoàn cạo râu tóc xong, Đức Phật cho ngài thọ giới tỳ kheo và mặc y cà sa, không bao lâu ngài tu chứng được qủa vị A La Hán. Vì ngài tu khổ hạnh nên thân hình tiều tụy, ăn mặc dánh dưới, nên trong tăng đoàn ai ai cũng chê cười. Tôn giả Ma Ha Ca Diếp lớn tuổi hơn Đức Phật Khi Đức Phật giảng kinh Diệu Pháp Liên Hoa xong, Đức Phật đã 78 tuổi còn ngài 79 tuổi. cũng là thời cơ truyền bí mật thiền tông cho vị tổ thứ nhất, nên một buổi sáng mùa xuân trên mặt bằng rộng lớn núi Linh Sơn. Đức Phật tập họp đông đảo đồ chúng, tay phải Đức Phật cầm cành hoa sen đưa lên, ngài ngó từ phải qua trái, từ gần ra xa, mọi người ai cũng ngơ ngác, riêng ngài Ma Ha Ca Diếp mỉm miệng cười, đức phật hỏi Tôn giả Ma Ha Ca Diếp: “Tất cả mọi người không cười sao ông lại cười?” Ma Ha Ca Diếp lớn tuổi hơn Đức Phật. Ngài Ma Ha Ca Diếp trình với Đức Phật: Kính bạch đức thế tôn, nhờ đức thế tôn tay cầm cành hoa sen đưa lên, nên con đã nhận ra tánh thấy chân thật của con, con mừng quá nên con cười. Đức Phật hỏi: Ông thấy thế nào? Ngài Ma Ha Ca Diếp không trả lời mà trình thưa với Đức Phật bằng 44 câu kệ: Ngài Ma Ha Ca Diếp trình với đức Phật 44 câu kệ mà ngài đã đạt được bí mật thiền tông nhân ngài nhìn thấy cành hoa sen trên tay Đức Phật. Đức Phật nói với các bị tỳ kheo và đại chúng: Này các tỳ kheo và đại chúng, hôm nay Như Lai kiểm thiền thanh tịnh bằng cành hoa sen, 1250 các ông, duy nhất chỉ có Tôn giả Ma Ha Ca Diếp nhận được chánh pháp nhã tạng, Niết bàn diệu tâm. Đây là pháp môn mầu nhiệm mà Như Lai dạy nơi thế giới này. Loading... Như Lai dạy dõ pháp môn thanh tịnh thiền này được truyền như sau: 1- Việc chuyền thiền thanh tịnh này đúng 15 ngày sau, Như Lai sẽ làm lễ truyền thiền thanh tịnh cho ông Ma Ha Ca Diếp, để thay Như Lai dạy pháp môn thanh tịnh thiền này khi Như Lai diệt độ. 2- Tôn giả A Nan Đà cùng các đệ tử lớn của Như Lai, thiết lập bàn hương và vật phẩm, để Như Lai làm lễ truyền thiền thanh tịnh, trước sự chứng minh của 10 phương chư Phật, các ông hãy tựu hội về cho đầy đủ. Vì sao các ông phải tựu hội? Vì đây là buổi lễ truyền thiền thanh tịnh đầu tiên, cũng đồng nghĩa dòng chảy của mạch nguồn thanh tịnh thiền của Như Lai đã khởi đầu tại đây. Mạch nguồn thanh tịnh này được 35 đời tổ nữa được phân chia như sau: – Ở nước Ấn Độ có 28 đời tổ. Loading... – Nước lớn phương đông có 5 đời tổ. – Nước nhỏ phương đông có 3 đời tổ, gọi là nước rồng. Đến đây mạch nguồn thanh tịnh thiền, bị lãng quên, mãi đến đời Mạt thượng pháp, ở tại đất rồng mới có người nhận lại được, người này cho pháp môn thanh tịnh thiền phổ biến đi năm châu. 3. Tôn giả Ma Ha Ca Diếp, khi ông sắp tịch diệt, ông hãy truyền lại pháp môn này cho ông A Nan Đà làm tổ đời thứ 2. Như Lai dạy các ông như sau: Khi ông A Nan Đà nhận tổ vị thứ 2 phải đổi là Thiền Tông. Ma Ha Ca Diếp là vị tổ thiền tông thứ nhất VÌ SAO PHẢI ĐỒI? Vì pháp môn thanh tịnh thiền này, bắt đầu khởi dòng thiền của nó, tức nó được truyền theo tông pháp thiền rõ ràng. Lần đầu tiên Như lai truyền thiền thanh tịnh, người dự bao nhiêu cũng được, nhưng khi Tôn giả Ma Ha Ca Diếp truyền lại cho Tôn giả A Nan Đà, chỉ có Tôn giả A Nan Đà, Tôn giả Xá Lợi Phất và các đệ tử lớn của Như lai dự thôi. Vì sao chỉ có Tôn giả Xá Lợi Phất và các đệ tử lớn cũng như những cư sĩ hiểu được thanh tịnh thiền mới dự? Vì Tôn giả Xá Lợi Phất đã được rơi vào bể tánh thanh tịnh, đồng nghĩa Tôn giả đã được vượt hơn cả bí mật thiền tông, nhưng vì Tôn giả Xá lợi Phất chưa nhanh bằng Tôn giả Ma Ha Ca Diếp, hơn nữa Tôn giả Xá Lợi Phất đến ngày Tôn giả A Nan Đà nhận tổ vị thứ 2 Tôn giả Xá Lợi Phất đã trên 90 tuổi rồi, còn các đệ tử lớn cũng như những cư sĩ các vị này đã hiểu được căn bản của pháp môn thiền thanh tịnh. Nếu nói theo thanh tịnh thiền, các vị này chỉ giác ngộ yếu chỉ thiền tông thôi. Loading... Vậy ngày trăng tròn tháng 2 này, như lai sẽ chính thức hành lễ truyền thiền thanh tịnh cho Tôn giả Ma Ha Ca Diếp, vậy các Tôn giả mỗi người một việc no buổi lễ này cho chu đáo, ai lo việc gì cố gắng cho tốt. Sáng ngày trăng tròn tháng 2, ban sáng ánh nắng mặt trời nắng gắt chói chang, nhưng khi mặt trời vừa nhô lên lưng chừng núi, cũng là lúc Đức Phật và các đệ tử của ngài, cũng như tất cả các ưu bà tắc ưu bà di tập họp đông đủ. Bất ngờ trên không trung mây ngũ sắc bao quanh núi Linh Sơn, làm bầu trời sáng rực và mát dịu. Đức Phật Thích Ca Mâu Ni mặc áo choàng lấp lánh ánh hào quang, từ từ bước lên lễ đài và nói: “Kính lạy Đức Phật cổ Nhiên Đăng và mười phương chư phật đã thành phật trước tôi. Hôm nay tại mặt bằng rộng lớn nơi núi Linh Sơn nơi cõi ta bà này. Tôi là Bồ Tát hộ minh, từ cung trời Đâu Suất, xuống trần gian này làm con của vua Tịnh Phạn và hoàng hậu Ma Da, được đức vua và hoàng hậu đặt cho cái tên là Tất Đạt Đa, tôi tu đã đạt được vô thượng chánh đẳng chánh giác, biết được 6 pháp môn tu nơi thế giới dục giới này, trong đó có 6 pháp môn tu theo vật lý, có kết quả theo chiều vật lý, một pháp môn tu phi vật lý, tức tu để được giác ngộ, dồi giải thoát ra khỏi thế giới dục giới này. Trước khi hành đạo tu khổ hạnh, Tôn giả Ma Ha Ca Diếp từng cưới vợ Tôn giả Ma Ha Ca Diếp là đệ tử lớn của tôi, khi tôi kiểm thiền, ông đã đạt được bí mật thanh tịnh thiền, vì vậy hôm nay tại lễ đài nơi núi Linh Sơn nơi cõi Nam Diêm Phù Đề này, trước sự chứng minh của Đức Phật cổ Nhiên Đăng là vị sư phụ đã thọ ký cho tôi sẽ thành phật hiệu Thích Ca Mâu Ni, cũng như hằng hà sa số chư phật mười phương, tức những vị đã thành phật trước tôi từ vô lượng kiếp trước. Hôm nay tôi đã hoàn thành dạy 6 pháp môn tu mà các vị phật xưa đã dạy, vì còn một thời gian ngắn nữa, tôi sẽ nhập Niết Bàn để trở về nguồn cội của chính mình, cũng như các vị trước, vị phật nào trước khi rời thế giới vật lý này đều phải truyền thiền thanh tịnh lại cho các đệ tử nào đạt được bí mật thanh tịnh thiền, để người đó làm tổ sư đời thứ nhất. Loading... Hôm nay nơi cõi Nam Diêm Phù Đề này, khi tôi kiểm thiền Tôn giả Ma Ha Ca Diếp là người đầu tiên nhận được chánh pháp nhãn tạng Niết Bàn diệt tâm, là pháp môn mầu nhiệm không truyền theo kinh điển thông thường, mà phải truyền theo dòng riêng của nó. Do vậy hôm nay tôi kính trình lên Đức Phật cổ Nhiên Đăng cũng như vị phật quá khứ mười phương. Tôn giả Ma Ha Ca DIếp là người đã đạt được bí mật thanh tịnh thiền, có làm kệ nói lên chỗ chân thật những thứ trong bể tánh thanh tịnh phật tánh. Nên hôm nay tôi làm lễ truyền thiền thanh tịnh này. Vậy kính xin Phật Nhiên Đăng và mười phương chư phật chứng minh cho tôi. Trước khi hành lễ truyền thiền thanh tịnh tôi và các vị có mặt cùng: Dâng hương: “Khói hương bay khắp bầu trời xanh/ Rốt ráo tâm tôi bổn nguyện lành/ Trên khói hương này chư phật ngự/ Tôi xin hành lễ truyền thiền này”. Đức Phật vừa đọc xong 53 câu kệ truyền thiền thanh tịnh cho Tôn giả Ma Ha Ca Diếp. Trên hư không, nhạc trời đồng loạt đánh lên. Cùng lúc tiếng pháp của Mười Phương Chư Phật đồng nói vang trùm khắp: – Chúng tôi là các vị Phật xưa, chúc mừng cho Đức Phật Thích Ca Mâu Ni nay đã truyền xong pháp môn thiền Thanh tịnh cho Tôn giả Ma Ha Ca Diếp. Và các Ngài đồng vang nói: “Hạnh phúc thay! Thế giới Nam Diêm Phù Đề này đã có người nhận được chánh pháp thiền thanh tịnh! Hạnh phúc thay! Pháp môn thiền Thanh tịnh bắt đầu lưu hành nơi cõi Nam Diêm Phù Đề này!Hạnh phúc thay! Đức Phật Thích Ca Mâu Ni đã truyền xong pháp môn thanh tịnh thiền nơi thế giới ta bà này! HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN.KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.31/3/2022

Tứ Diệu Đế và Bát Chánh Đạo đã được giải thích. Khi Đức Phật đạt đến Giác ngộ, Ngài quyết định truyền bá giáo lý của mình. Ông hiểu rằng cuộc sống mang lại đau khổ và để thoát khỏi nó, chúng ta phải quan sát những cách nhất định và biết một số trí tuệ nhất định. Cùng với đó, ông đã giảng dạy những yếu tố quan trọng nhất của Phật giáo, Tứ diệu đế và Bát chánh đạo. Tứ Diệu Đế giải thích đau khổ là một phần và mảnh đất của cuộc sống chúng ta nhưng luôn có thời gian nghỉ ngơi từ nó. Mặt khác, Bát Chánh Đạo dạy cách sống đúng đắn để đạt được giải thoát khỏi đau khổ và giác ngộ. Tam Bảo của Đạo Phật Trước khi đi vào Tứ Diệu Đế và Bát Chánh Đạo, trước hết chúng ta hãy xem xét cốt lõi của Đạo Phật là Tam Bảo. Tam Bảo là: Đức Phật Thế Tôn và Tăng đoàn. Đức Phật Người giác ngộ hay Siddhartha Gautama hoặc Đức Phật Gautama. Đức Phật chỉ được biết đến là Đức Phật đối với nhân loại, tuy nhiên người ta nói rằng có rất nhiều vị Phật đã đến trước ngài và sẽ có những vị Phật trong tương lai. Ông là người thầy đã nhận được kiến ​​thức về cách đạt được Niết bàn. Anh ấy đã hành trình để dạy những người khác cách giải thoát bản thân khỏi Dukkha hay đau khổ. Phật Pháp được định nghĩa theo nghĩa đen là trật tự vũ trụ. Trong Phật giáo, nó được biết đến như những lời dạy của Đức Phật hướng tới sự giải thoát khỏi Dukkha. Pháp chủ yếu là một phương pháp triết học để sống không chỉ để giác ngộ mà còn tất cả các giáo lý về cuộc sống hàng ngày, các mối quan hệ, làm việc và kiếm tiền, gia đình và tất cả các khía cạnh của cuộc sống đều được giảng dạy trong Pháp. Tăng đoàn theo nghĩa đen là cộng đồng, hội họp hoặc hiệp hội trong tiếng Phạn. Đó là một nhóm người thường là các tăng ni Phật giáo giảng dạy và hộ trì những lời dạy của Đức Phật cho những người khác. Họ là những người ít nhất đã đạt được một trong bốn cấp độ Giác ngộ. Bốn Sự Thật Cao Quý Có Bốn Sự Thật Cao Quý tồn tại liên quan đến Dukkha. Dukkha là đau khổ. Và đau khổ là không ngừng. Mọi thứ xung quanh chúng ta đều gây ra đau khổ, ngay cả những thứ mang lại khoái cảm vì chúng đều vô thường. Sự vô thường này khiến chúng ta khao khát và mong muốn chúng nhiều hơn, khiến chúng ta rơi vào trạng thái bất mãn và do đó đau khổ. Bạn đã bao giờ thức dậy vào buổi sáng với cảm giác chỉ muốn quay trở lại giường ngủ và không phải thức dậy để đối mặt với ngày mới? Bạn đã bao giờ ăn một lát bánh mà cảm thấy hối tiếc vì nó sẽ khiến bạn béo lên hay bạn đã bao giờ ăn kem muốn một muỗng khác và nhận muỗng tiếp theo, miếng này và miếng khác cho đến khi bạn ăn hết cả panh? Vâng, điều này về bản chất là đau khổ. Cuộc đấu tranh của một con người để sống và thỏa mãn những ý thích bất chợt của cơ thể. 1. Sự Thật Về Sự Đau Khổ Sự Thật Về Sự Đau Khổ nói rằng chúng ta luôn ở trong trạng thái mong muốn, khao khát, đau khổ, đau đớn và buồn phiền. Chúng ta trải qua cuộc sống với những cảm xúc khác nhau và do đó nó gây ra cho chúng ta sự xáo trộn. Điều này cũng liên quan đến điểm tái sinh vào trạng thái mong muốn và đau khổ một lần nữa. 2. Sự thật về Nguyên nhân của Đau khổ Sự thật về Nguyên nhân của Đau khổ tuyên bố rằng CHÚNG TÔI CHẮC CHẮN VÌ CHÚNG TÔI MONG MUỐN. Ham muốn là lý do chính của đau khổ. Mong muốn, dù là điều tốt hay điều xấu đều có thể khiến chúng ta khó chịu. Ngay cả nhu cầu cuộc sống cũng gây ra đau khổ. Ham muốn và nhu cầu thực phẩm gây ra cảm giác đói. Mong muốn có nơi trú ẩn và không có nó gây ra tình trạng vô gia cư. Ngay cả việc muốn sống cũng khiến chúng ta đau khổ. Mong muốn lớn nhất của con người chính là CUỘC SỐNG. Để có thể tiếp tục sống trong một cơ thể hữu cơ bị diệt vong và cuối cùng sẽ chết. Chúng ta sợ chết bởi vì chúng ta khao khát sự sống. Và nỗi sợ hãi về cái chết này rất nhiều lần mang lại cho chúng ta đau khổ. Bạn có thể thấy ham muốn dưới nhiều hình thức. Ham muốn tiền bạc. Chúng tôi làm việc quá chăm chỉ vì chúng tôi nghĩ rằng nếu chúng tôi có tiền, chúng tôi sẽ thoải mái hơn. Chúng ta khao khát tình yêu, chúng ta cảm thấy chán nản và cô đơn khi không có nó. Chúng tôi mong muốn được chấp nhận. Chúng ta mong muốn những thứ vật chất. Chúng tôi khao khát quyền lực. Chúng tôi mong muốn nhiều thứ và do đó CHÚNG TÔI CÒN HẤP DẪN. 3. Sự thật về sự tự do khỏi đau khổ Sự thật thứ ba trong bốn sự thật cao quý nói rằng Dukkha có thể chấm dứt nếu chúng ta ngừng bám vào ham muốn. Chúng ta có thể tìm thấy Niết bàn và tự do nếu chúng ta không còn ham muốn vật chất, con người, tiền bạc và thậm chí là nhu cầu níu kéo cuộc sống. Đúng là cuộc sống quý giá nhưng chúng ta không cần sợ cái chết. Chúng ta không cần sợ đói. Bằng cách chấp nhận rằng những thứ ham muốn gây ra đau khổ, chúng ta có thể học cách kiềm chế và đánh mất những ham muốn đó. Khi bạn không mong muốn gì, thì bạn đã đạt đến bước đầu tiên hướng tới giác ngộ. Nhưng loại bỏ ham muốn khỏi trái tim và tâm trí của chúng ta là KHÓ. Đức Phật biết điều này, và do đó Ngài đã nói giáo lý cuối cùng của Tứ Diệu Đế, đó là Chân lý Giải thoát khỏi Khổ đau Thông qua Bát Chánh đạo. 4. Chân lý của Con đường Giải thoát khỏi Đau khổ Đức Phật biết rằng là con người, chúng ta tiếp xúc với ham muốn, tổn thương, đau đớn, khổ sở, si mê và sân hận. Anh ấy biết rằng con người là dễ sai lầm và do đó anh ấy đã tạo ra một Bát chính đạo dạy về những cách sống đúng đắn. Khi được làm theo, chúng ta có thể sống hướng tới việc đạt được Niết bàn. Bát chính đạo Bát chính đạo là vòng tròn thứ ba trong cốt lõi giáo lý của Đức Phật. Những lời dạy này là những cách sống vượt thời gian, mang tính triết học nhưng thực tế. Bằng cách tuân theo Bát Chánh Đạo, người ta có thể sống một cuộc sống đầy lòng từ bi, đức hạnh và do đó đạt được Giác ngộ. 1. Chánh kiến ​​2. Chánh định 3. Chánh nghiệp 4. Chánh ngữ 5. Chánh mạng 6. Chánh tinh tấn 7. Chánh niệm 8. Chánh thiền 1. Chánh kiến ​​Chánh kiến ​​hay Chánh kiến ​​có nghĩa là có thể hiểu rằng cuộc đời đầy đau khổ. Chúng ta cần nắm lấy Tứ Diệu Đế và học hỏi từ nó. Nó có nghĩa là hiểu sự sống, cái chết và sự tái sinh. Nó có nghĩa là hiểu được con đường hướng tới Giác ngộ. Nó nêu rõ phải hiểu Ba Dấu hiệu của sự Tồn tại chẳng hạn như SỰ TIỆN NGHI, KHÔNG TỰ TIN (buông bỏ ích kỷ và bản ngã của mình) và CHẮC CHẮN. Chánh kiến ​​kết hợp sự hiểu biết Ba Dấu hiệu của Sự Tồn tại, Bốn Sự thật Cao quý và sự hiểu biết về Nghiệp. Về cơ bản nó là biết và hiểu những lời dạy của Đức Phật. Bởi vì trí tuệ là chìa khóa của Giác ngộ, chúng ta phải tìm cách hiểu nó. 2. Ý định đúng đắn Ý định của chúng ta định hình suy nghĩ và hành động của chúng ta. Chúng báo hiệu cho chúng ta cách cảm nhận, suy nghĩ và phản ứng đối với cuộc sống và những người xung quanh chúng ta. Phật dạy rằng chúng ta cần phải có ý định KHÔNG TỰ MÌNH hoặc buông bỏ sự ích kỷ của mình. Chúng ta cần phải thể hiện chánh niệm và bớt tham lam, si mê và ham muốn. 3. Hành động đúng Hành động đúng có nghĩa là không tham gia vào các hành vi xấu xa như giết hại và làm tổn thương chúng sinh, trộm cắp, tà dâm, sử dụng các chất say như ma túy và rượu. Đức Phật dạy chúng ta rằng chúng ta cần phải quay lưng lại với những hành động độc ác và xấu xa và chỉ tham gia vào những hành động nhân ái và yêu thương. Chúng ta cần thể hiện lòng trắc ẩn và quan tâm đến người khác. 4. Lời nói đúng đắn Lời nói đúng nói rằng “Nó được nói vào đúng thời điểm. Nó được nói trong sự thật. Nó được nói một cách trìu mến. Nó được nói một cách có lợi. Nó được nói với một tâm trí thiện chí ”. - AN 5.198. Điều này có nghĩa là người ta chỉ nên nói nếu những lời đó sẽ giúp ích cho người khác, nếu những gì đang được nói là đúng, bài phát biểu phải tử tế và hữu ích và cuối cùng một người chỉ nên nói để thúc đẩy thiện chí. Điều này có nghĩa là chúng ta nên tránh vu khống, buôn chuyện, tranh luận, làm chứng dối cho người khác và những lời nói bất chấp. Chúng ta đừng bao giờ tung tin đồn thất thiệt và cố gắng tránh cằn nhằn. 5. Sinh kế đúng Sinh kế đúng nghĩa là không làm phương hại đến các cách kiếm sống. Nó có nghĩa là không phạm tội mại dâm, bán chất say hoặc bán động vật đã chết. Nhưng một số Phật tử tranh luận liên quan đến việc bán thịt. Đối với người cư sĩ, Sống đúng nghĩa có nghĩa là thực hành lòng tốt, sự nghiêm túc và hạnh kiểm tốt khi làm việc. Nó hỏi bạn “làm thế nào công việc của bạn giúp bạn và những người khác giảm bớt đau khổ?”. Nó cũng hỏi bạn liệu bạn có thể sống một cuộc sống cân bằng bất chấp công việc của bạn hay không. 6. Nỗ lực đúng Nỗ lực đúng có nghĩa là có thể kết hợp Hành động và Ý định để đạt được giải thoát khỏi đau khổ. Nó có nghĩa là coi thường những ham muốn gây ra đau khổ cho bản thân và người khác. Nó có nghĩa là dành thời gian cho thiền định. Nó có nghĩa là không khuất phục trước những ham muốn tình dục vô luân. Nó có nghĩa là thực hành chánh niệm khi khó khăn nhất để làm như vậy. Nếu không có Chánh tinh tấn, mọi giáo lý của Đạo Phật không ai có thể tuân theo, dù là cư sĩ hay thành viên của Tăng đoàn. Một người cần nỗ lực để đạt được Giác ngộ. 7. Chánh niệm Chánh niệm Chánh niệm có nghĩa là có thể thực hành chánh niệm trong mọi khoảnh khắc của cuộc đời mình. Chánh niệm có nghĩa là nhận thức được chính xác khoảnh khắc bạn đang sống, không phải ở trong quá khứ hay tương lai. Nó cũng có nghĩa là quan tâm đến người khác. Chánh niệm dạy chúng ta sống trong hiện tại. Làm việc khi công việc cần thiết, nghỉ ngơi khi mệt mỏi và tránh làm nhiều việc cùng một lúc. Nó có nghĩa là sống trọn vẹn trong từng khoảnh khắc được ban tặng cho chúng ta. Làm thế nào để bạn làm điều này? Bạn đã bao giờ đến một bãi biển nhưng thay vì đón nhận vẻ đẹp của nó, bạn lại lấy điện thoại ra và chụp ảnh. Hoặc bạn đã bao giờ ăn tối nhưng lại cuộn điện thoại thay vì nói chuyện với những người xung quanh. Đây là nơi mà chánh niệm đi vào. Nó có nghĩa là bạn phải sống cuộc sống TRONG NGAY BÂY GIỜ. Đây là một trong những lời dạy hữu ích nhất của Đức Phật trong thời đại ngày nay khi chúng ta thường xuyên bị đẩy vào công việc đa nhiệm. 8. Thiền đúng đắn Thiền định hay tập trung là khả năng để tâm trí tập trung vào một việc, bình thường là hơi thở của bạn. Vì thế giới tràn ngập những thứ mà chúng ta quan tâm, tâm trí của chúng ta luôn chạy đua. Chúng tôi không tập trung. Bằng cách học thiền, chúng ta buông bỏ thế giới xung quanh. Thay vào đó, chúng ta giao tiếp với những sinh vật bên trong của chúng ta. Điều này đến lượt mình với vũ trụ. Người ta nói rằng bạn càng bận rộn thì bạn càng nên thiền định. Tại sao? Bởi vì thiền là phương pháp chữa khỏi căng thẳng, đau khổ, giận dữ, căm ghét và tất cả những gì đang khuấy động trong trái tim và tâm trí của chúng ta. Khi chúng ta thiền định, chúng ta tìm thấy sự bình yên. Nếu tâm bình an thì sẽ sống được cuộc sống thiện lương, tích đức. Đạo Phật và Cuộc sống Hàng ngày Đạo Phật là một trong những giáo lý thực dụng nhất mà con người biết đến. Những giáo lý bắt đầu từ nhiều thế kỷ trước vẫn còn được áp dụng cho đến nay. Những giới luật này như Tứ Diệu Đế và Bát Chánh Đạo dạy chúng ta rằng chính chúng ta có thể cứu chúng ta khỏi đau khổ.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN.KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.27/3/2022.TIENG ANH CHUYEN SANG TIENG VIET =THICH NU CHAN TANH.

The Four Noble Truths and The Eightfold Path Explained. When Buddha reached Enlightenment, he decided to spread his teachings. He understood that life brought about suffering and that in order to be free from it, we must observe certain ways and know certain wisdom. With that, he taught the most important elements of Buddhism, the Four Noble Truths and the Eightfold Path. The Four Noble Truths explains how suffering is part and parcel of our lives but there is always respite from it. On the other hand, the Eightfold Path teaches the proper way of living in order to achieve freedom from suffering and enlightenment. The Three Jewels of Buddhism Before we go into the Four Noble Truths and the Eightfold Path, let us first look at the core of Buddhism which is the Three Jewels. The Three Jewels are: The Buddha The Dharma and The Sangha. The Buddha The Enlightened One or Siddhartha Gautama or Gautama Buddha. The Buddha is only known Buddha to mankind, however it is said that there were many Buddhas that came before him and there will be future Buddhas to come. He is the teacher who received the knowledge on how to achieve Nirvana. He journeyed to teach others how to free one’s self from Dukkha or suffering. The Dharma Dharma is defined literally as the cosmic order. It is known in Buddhism as the teachings of the Buddha towards the freedom from the Dukkha. The Dharma is mainly a philosophical way to live not just for enlightenment but also all the teachings about daily life, relationships, working and earning money, family and all facets of life are taught in the Dharma. The Sangha The Sangha literally means community, assembly or association in Sanskrit. It is a group of people normally Buddhist monks and nuns who teach and uphold the teachings of Buddha to others. They are people who have at least attained one of the four levels of Enlightenment. The Four Noble Truths There are Four Noble Truths that exist regarding Dukkha. Dukkha is suffering. And suffering is constant. Everything around us causes suffering, even those that bring about pleasure since they are all impermanent. This impermanence makes us crave and desire them more leaving us in a state of discontentment and thus suffering. Have you ever woken up in the morning feeling like you’d rather just go back to bed and not get up to face the day? Have you ever ate a slice of cake feeling regretful that it would make you fat or have you ever had icecream wanting another scoop and getting that next scoop and another one and another one till you have eaten the whole pint? Well this in essence is suffering. A human’s struggle to live and satiate the whims of the body. 1. The Truth of Suffering The Truth of Suffering states that we are in a constant state of wanting, longing, suffering, pain and sorrow. We go through life with different emotions and thus it causes us turmoil. This also relates to the point of being reborn into a state of wanting and suffering again. 2. The Truth of the Cause of Suffering The Truth of the Cause of Suffering states that WE SUFFER BECAUSE WE DESIRE. Desire is the main reason for suffering. Desiring, be it a good thing or a bad thing can cause us discomfort. Even life needs causes suffering. Desire and needing food causes hunger. Desiring shelter and not having it causes homelessness. Even wanting to live causes us to suffer. Humans’ greatest desire is LIFE itself. To be able to stay alive in a organic body that is doomed to whither and die eventually. We fear death because we desire life. And this fear of death a lot of times brings us suffering. You may see desire in many forms. The desire for money. We work too hard because we think that if we have money we will be more comfortable. We desire love, we feel depressed and lonely without it. We desire acceptance. We desire material things. We desire power. We desire many things and thus WE SUFFER. 3. The Truth of the Freedom From Suffering The Third Truth of the Four Noble Truths states that Dukkha can cease if we cease to cling on to desire. We can find Nirvana and freedom if we no longer desire things, people, money and even the need to hold on to life. Yes life is precious but we need not be afraid of death. We need not be afraid of hunger. By accepting that desiring things causes suffering we can learn how to curb and lose those desires. When you desire nothing, then you have reached the first step towards enlightenment. But removing desire from our hearts and our minds is DIFFICULT. Buddha knew this, and hence he said the final teaching of the Four Noble Truths, which is the Truth of Liberation from Suffering Through the Eightfold Path. 4. The Truth of Path of Liberation from Suffering Buddha knew that being man, we are exposed to desires, hurt, pain, suffering, delusion and anger. He knew that man is fallible and hence he created an Eightfold Path that teaches the Right Ways of Life. When followed, we can live towards the attainment of Nirvana. The Eightfold Path The Eightfold Path is the third circle in the core of teachings of Buddha. These teachings are timeless, philosophical yet practical ways of living life. By following the Eightfold Path, one can live a life full of compassion, virtue and thus achieve Enlightenment. 1. Right View 2. Right Intention 3. Right Action 4. Right Speech 5. Right Livelihood 6. Right Effort 7. Right Mindfulness 8. Right Meditation 1. Right View The Right View or the Right Understanding means being able to understand that life is full of suffering. We need to embrace the Four Noble Truths and learn from it. It means to understand life, death and rebirth. It means understanding the path towards Enlightenment. It states to understand the Three Marks of Existence such as IMPERMANENCE, NOT SELF (letting go of one’s selfishness and ego) and SUFFERING. The Right View combines understanding the Three Marks of Existence, Four Noble Truths and understanding Karma. Basically it is knowing and understanding the teachings of the Buddha. Because wisdom is the key to Enlightenment, we must seek to understand it. 2. Right Intention Our intentions shape our thoughts and actions. They signal us on how to feel, think and react on life and the people around us. Buddha teaches that we need to to have the intent to be the NOT SELF or letting go of our selfishness. We need to embody mindfulness and less of greed, delusion and desire. 3. Right Action Right Action means not engaging in evil acts such as killing and hurting sentient beings, stealing, sexual misconduct, taking in intoxicants such as drugs and alcohol. Buddha teaches us that we need to turn away from cruelty and evil acts and only partake in acts of kindness and love. We need to show compassion and care towards others. 4. Right Speech Right Speech states that “It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will.” — AN 5.198. This means that one should only speak if the words will help others, if what is being said is true, the speech should be kind and helpful and finally a person should speak only to promote good-will. This means that we should shun slander, gossip, argumentative speech, false witness to another and words spoken in spite. We should never spread rumors and try to avoid nagging. 5. Right Livelihood Right Livelihood means not doing harms ways of earning a living. It means not committing prostitution, selling intoxicants or selling dead animals. But some Buddhists argue regarding the sale of meat. To the lay person, Right Livelihood means practicing kindness, dutifulness and good conduct when working. It asks you “how does your job help you and others alleviate suffering?”. It also asks you if you are able to live a balanced life despite of your work. 6. Right Effort The Right Effort means being able to combine Action and Intention in order to attain freedom from suffering. It means disregarding desires that cause suffering to one’s self and other. It means setting aside time for meditation. It means not succumbing to immoral sexual desires. It means to be practicing mindfulness when it is most difficult to do so. Without the Right Effort, all the teachings of Buddhism cannot be followed by anyone, be it a lay person or a member of the Sangha. A person needs to put effort into achieving Enlightenment. 7. Right Mindfulness Right Mindfulness means being able to practice mindfulness in every moment of one’s life. Mindfulness means being aware of the exact moment you are living in, not dwelling in the past or the future. It also means being mindful of others. Mindfulness teaches us to live in the present. To work when work is needed, to rest when we are tired and to avoid doing so many things at the same time. It means living fully in each moment that is given to us. How do you do this? Have you ever been on a beach but instead of embracing it’s beauty, you take out your phone and take a picture. Or have you ever had dinner but you scroll on you phone instead of talking to the people around you. This is where mindfulness comes in. It means you have to live life IN THE NOW. This is one of the most useful teachings of The Buddha in the present day when we are constantly pushed to multitask. 8. Right Meditation Right Meditation or Concentration is the ability to let the mind focus on one thing, normally your breath. Since the world is full of things that we regard, our minds race all the time. We fail to focus. By learning to meditate, we let go of the world around us. We commune instead with our inner beings. This in turn communes with the universe. It is said that the busier you are the more you should meditate. Why? Because meditation is the cure to stress, suffering, anger, hate and all that is churning in our hearts and mind. When we meditate, we find peace. If the mind is at peace, you will be able to live a life of goodness and virtue. Buddhism and Everyday Life Buddhism is one of the most pragmatic teachings known to man. These teachings which began centuries ago are still applicable now. These precepts such as the Four Noble Truths and the Eightfold Path teach us that we ourselves can save us from suffering. We have the power within us to find Enlightenment But Enlightenment needs commitment and to free one’s self from suffering, one must follow these teachings everyday.END=NAM MO SHAKYAMUNI 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.27/3/2022.

Commentary on the Basic Sutras of Dharma. PART ONE OF THE BASIC DISTRICT OF THE dharma-door (Mūlapariyāyasutta) 1) I have heard thus. At one time the Blessed One was staying at Ukkaṭṭhā, under the great Sāla tree of the Subhaga forest. There the Blessed One said to the monks: "Bhikkhus." "World-Honored One," the monks replied. The World-Honored One said: "I will teach you the basic method of all dharmas. Listen and pay careful attention to what I say." "Yes, Venerable Sir." They replied bhikkhus. The Blessed One preached: PHAM FU (puthujjana) 2) Here, bhikkhus, an uninformed worldling who has no interest in the Noble Ones, does not know the Dhamma of the Noble Ones, is not trained in the Dharma of the Noble Ones. the Noble Ones, unconcerned with the sages, not well versed in the dharmas of the sages, not trained in the dharmas of true persons - he perceives [1] earth as earth. After perceiving the earth as the earth, he imagines (himself) in the earth; he imagines (himself) from the earth; he imagines "the earth is mine", he delights in the earth. For what reason? I declare, he does not understand the earth. He thinks that water is water. After perceiving water as water, he imagines (himself) as water; he imagines (himself) in the water; he imagines (himself) from water; he imagines "the water is mine", he rejoices in the water. For what reason? I declare, he does not understand water well. He thinks that fire is fire. After perceiving fire as fire, he imagines (himself) as fire; he imagines (himself) in the fire; he imagines (himself) from fire; he imagines" After perceiving gods as gods, he imagines (himself) as gods; he imagines (himself) in the gods; he imagines (himself) from the gods; he imagines "the gods are me", he rejoices in the gods. For what reason? I declare, he does not understand the gods. He thinks that the owner of birth is the owner of birth. After perceiving the owner of the birth as the master of the birth, he imagines (himself) as the master of the birth; he imagines (himself) in the owner of Birth; he imagines (himself) from the owner; he imagines "The master of birth is mine", he rejoices in the master of birth. For what reason? I declare, he does not understand the owner of birth. He thinks that the Brahma tri is a brahma. After perceiving Brahma as Brahma, he imagines (himself) as Brahma; he imagines (himself) in Brahma; he imagines (himself) from Brahma; he imagines "Brahma is me", he rejoices in Brahma. For what reason? I declare, he doesn't understand Brahma. That's why he thinks that Quang yin is Quang yin. After perceiving Quang yin heaven as Quang yin heaven, he imagines (himself) as Quang yin celestial; he imagines (himself) in the light of the heavens; he imagines (himself) from the Light of Heaven; he imagines, "The celestial light is mine", he rejoices in the celestial light. For what reason? I declare, he does not understand the light of the heavens. He perceives that the variable pure heaven is the pure celestial variable. After perceiving the Transcendental Transformation as the Pure Thing, he imagines (himself) as the Pure Thing; he imagines (himself) in the variable pure heaven; he imagines (himself) from the Pure Divinity; he imagines, "The pure heaven is mine", he rejoices in the pure celestial transformation. For what reason? I declare, he does not understand the Pure Deity. He thought that the tri Quang Quang was the Quang fruit. After perceiving Quang as Quang fruit, he imagines (himself) as Quang fruit; he imagines (himself) in the Quang fruit; he imagines (himself) from Quang fruit; he imagines "Quang Quang is me", he rejoices in the Quang fruit. For what reason? I declare, he does not understand the Quang results. He thinks that the false winner is the false winner. After perceiving a false winner as a false winner, he imagines (himself) as a false winner; he imagines (himself) in the Victorious; he imagines (himself) from the false Victor; he imagines "Victory is mine", he rejoices in Victorious. For what reason? I declare, he does not understand the Victorious. 4) He perceives the base of boundless space as the base of boundless space. After perceiving the base of boundless space as the base of boundless space, he imagines (himself) as the base of boundless space; he imagines (himself) in the boundless space; he imagines (himself) from the boundless space; he imagines 'the base of boundless space is mine', he delights in the base of boundless space. For what reason? I declare, he does not understand the base of boundless space. He perceives the base of boundless knowledge as the base of boundless consciousness. After perceiving the base of boundless knowledge as the base of boundless consciousness, he imagines (himself) as the base of boundless consciousness; he imagines (himself) in boundless consciousness; he imagines (himself) from the base of boundless consciousness; he imagines 'the base of boundless consciousness is mine', he delights in the base of boundless consciousness. For what reason? I declare, he does not understand the base of boundless consciousness. He thinks that the base of no possession is the base of no possession. After perceiving the base of no-ownership as the base of no-owning, he imagines (himself) as the base of no-own; he imagines (himself) in the base of no property; he imagines (himself) from the base of no property; he imagines "the base of nothingness is mine", he delights in the base of nothingness. For what reason? I declare, he does not understand the base of non-possession. He thinks that the base of non-perception, non-perception, is the base of neither perception nor non-perception. After perceiving the origin of neither perception nor non-perception, the base of neither perception nor non-perception, he imagines (himself) as non-permanent non-perception; he imagines (himself) in the non-permanent non-perception base; he imagines (himself) from non-perception to non-perception; he imagines "the base of neither perception nor non-perception is mine", he delights in the base of neither perception nor non-perception. For what reason? I declare, he does not understand the base of neither perception nor non-perception. 5) He thinks that the knowledge of the view is the view of the view. After perceiving the knowledge of the view of the view, he imagines (himself) as the basis of the view; he imagines (himself) in the view; he imagines (himself) from the view; he imagines "the view is mine", he delights in the view. For what reason? I declare, he does not understand the view. He thought that tri literature was the department of literature. After perceiving the department of literature as the department of literature, he imagines (himself) as the department of literature; he imagines (himself) in the office; he imagines (himself) from the department of literature; he imagines "the literature is mine", he rejoices in the department of literature. For what reason? I declare, he does not understand the literature. He perceives the object of contact [2] as the object of contact. After perceiving the object of contact as the object of contact, he imagines (himself) as the department of contact; he imagines (himself) in the department of contact; he imagines (himself) from the department of contact; he imagines "the object of contact is mine", he delights in the object of contact. For what reason? I declare, he does not understand the object of contact. He thought that tri knowledge is the basis of knowledge. After perceiving knowledge as Department of knowledge, he imagines (himself) as knowledge; he imagines (himself) in the knowledge base; he imagines (himself) from knowledge; he imagines" He perceives all as everything. After perceiving all as all, he imagines (self) as all; he imagines (himself) in all; he imagines (himself) from all; he imagines "all is mine", he delights in all. For what reason? I declare, he does not understand all. He thinks that knowledge of nirvana is nirvana. After perceiving nirvana as nirvana, he imagines (himself) as nirvana; he imagines (himself) in nirvana; he imagines (himself) from nirvana; he imagines "nirvana is mine", he rejoices in nirvana. For what reason? I declare, he does not understand nirvana. LEARNING (sekha) 7) Monks, a bhikkhu is a learned person, has not yet reached the ideal but is still living striving for the ultimate peace free from the hindrances - He understands [3] earth is earth. Having won the knowledge of earth as earth, he should not imagine (himself) as earth; he does not imagine (himself) in the earth; he does not imagine (himself) from the earth; he does not imagine "the land is mine"; he does not rejoice in the earth. For what reason? I declare, he can understand the earth. He wins tri water is water. Having won the knowledge that water is water, he should not imagine (himself) as water; he does not imagine (himself) in the water; he does not imagine (himself) from the water; he does not imagine "water is mine"; he does not rejoice in the water. For what reason? I declare, he can understand water. He overcomes tri fire which is fire. After defeating the tri fire that is fire, he does not imagine (himself) as fire; he does not imagine (himself) in fire; he does not imagine (himself) from fire; he does not imagine "fire is mine"; he does not rejoice in the fire. For what reason? I declare, he can understand fire. He overcomes knowledge of the wind as the wind. Having won the knowledge of wind as wind, he should not imagine (himself) as wind; he does not imagine (himself) in the wind; he does not imagine (yourself) from the wind; he does not imagine "the wind is mine"; he does not rejoice in the wind. For what reason? I declare, he can understand the wind. He overcomes tri sentient beings as sentient beings. Having overcome knowledge of sentient beings as living beings, he should not imagine (himself) as being; he does not imagine (yourself) in sentient beings; he does not imagine (yourself) from sentient beings; he does not imagine "beings are mine"; he does not rejoice in sentient beings. For what reason? I declare, he can understand sentient beings. He overcomes tri devas who are gods. Having mastered the devas as devas, he should not imagine (himself) as devas; he does not imagine (himself) in the gods; he does not imagine (himself) from the gods; he does not imagine "the gods are mine"; he does not rejoice in the gods. For what reason? I declare that he can understand the gods. He wins tri birth owner is birth owner. After overcoming knowledge of the owner of the birth as the master of the birth, he should not imagine (himself) as the birth of the birth; he does not imagine (himself) in the owner of Birth; he does not imagine (yourself) from the owner; he does not imagine "The owner is mine"; he does not rejoice in the master of birth. For what reason? I declare, he can understand the owner of birth. That person who overcomes tri Brahma is a brahma. After overcoming the knowledge of Brahma as Brahma, he should not imagine (himself) as Brahma; he does not imagine (himself) in Brahma; he does not imagine (yourself) from Brahma; he does not imagine "Brahma is mine"; he does not rejoice in Brahma. For what reason? I declare, he can understand Brahma. He wins tri Quang yin heaven is Quang yin heaven. After overcoming tri Quang yin heaven is Quang yin heaven, he should not imagine (himself) as Quang yin heaven; he does not imagine (himself) in the light of the heavens; he does not imagine (himself) from the light of the heavens; he does not imagine "Quang Yin heaven is mine"; he should not rejoice in the heaven of light and sound. For what reason? I declare that he can understand the light and sound of heaven. He overcomes the tri-variant Pure-City is the Pure-Celestial Transformation. Having won the knowledge that the Pure Thing is the Pure Thing, he should not imagine (himself) as the Pure Thing; he does not imagine (himself) in the Pure Heaven; he does not imagine (yourself) from the Transcendental Nature; he does not imagine "Transforming pure heaven is mine"; he does not rejoice in the Transfiguration. For what reason? I declare, he is able to understand the Transcendental Transformation. He won the tri Quang Quang, which is Quang. After winning tri Quang Quang is Quang, he should not imagine (himself) as Quang; he does not imagine (himself) in the Quang fruit; he does not imagine (himself) from Quang fruit; he doesn't imagine "Quang Quang is mine"; he does not rejoice in the heaven of Quang and fruit. For what reason? I declare, he can understand Quang results. He wins tri. The false winner is the false winner. After the Triumphant Tri Victor is a false Victor, he should not imagine (himself) as a false Winner; he does not imagine (himself) in the Victorious; he does not imagine (himself) from the false Victor; he doesn't imagine "Victory is mine"; he should not rejoice in the false Victor. For what reason? I declare, he can clearly understand the Victorious. He understands that the base of boundless space is the base of boundless space. Having won the knowledge of the base of boundless space as the base of boundless space, he should not imagine (himself) as the base of boundless space; he does not imagine (yourself) in the boundless space; he does not imagine (yourself) from the boundless space; he does not imagine "no boundless land is mine"; he should not rejoice in the land of boundless space. For what reason? I declare, he can understand the base of boundless space. He overcomes the base of boundless knowledge which is the base of boundless consciousness. After overcoming the base of boundless knowledge as the base of boundless consciousness, he should not imagine (himself) as the base of boundless consciousness; he does not imagine (himself) in boundless consciousness; he does not imagine (yourself) from boundless consciousness; he does not imagine "boundless consciousness is mine"; he should not rejoice in the base of boundless consciousness. For what reason? I declare, he can understand the base of boundless consciousness. He won the tri-base of no-ownership as the base of no-owning. Having won over the base of no-possession as the base of no-possession, he should not imagine (himself) as the base of no-own; he does not imagine (himself) in the base of no property; he does not imagine (yourself) from the base of non-possession; he doesn't imagine "no property is mine"; he should not rejoice in the base of nothingness. For what reason? I declare, he can understand the base of no-possession. He overcomes tri-non-perception, non-perception, which is the base of neither perception nor non-perception. After defeating tri, non-perception, non-perception as non-perception, non-perception, he should not imagine (himself) as non-perception-non-perception; he doesn't imagine (yourself) in the non-permanent non-perception base; he does not imagine (yourself) from non-perception to non-perception; he does not imagine "non-idea non-non-idea is mine"; he does not rejoice in the base of neither perception nor non-perception. For what reason? I declare, he can understand neither perception nor non-perception. The position that wins the tri view is the view. After overcoming tri-knowledge, which is knowledge-base, he does not imagine (himself) as the view; he does not imagine (yourself) in the view; he does not imagine (yourself) from the view; he doesn't imagine "opinion is mine"; he does not rejoice in the view. For what reason? I declare, he can understand the view. He won the department of literature, which is the department of literature. After defeating the tri department as the department of literature, he should not imagine (himself) as the department of literature; he does not imagine (yourself) in the office; he does not imagine (himself) from the department of literature; he does not imagine "the literature is mine"; he does not rejoice in the office. For what reason? I declare, he can understand the literature. He overcomes tri-faculty that is the department of contact. After overcoming knowledge of the object of contact, he does not imagine (himself) as a department of contact; he does not imagine (yourself) in the department of contact; he does not imagine (yourself) from the department of contact; he does not imagine "the department of contact is mine"; he does not rejoice in the object of contact. For what reason? I declare, he can understand the object of contact. He won the tri knowledge is the tri knowledge. After overcoming knowledge of knowledge is knowledge, he does not imagine (himself) as knowledge; he does not imagine (yourself) in knowledge; he does not imagine (yourself) from the knowledge base; he does not imagine "the knowledge is mine"; he does not rejoice in knowledge. For what reason? I declare, he can understand knowledge. He wins tri is identical. Having won the knowledge of identity as identity, he should not imagine (himself) as identical; he does not imagine (himself) in identity; he does not imagine (himself) the word identity; he does not imagine" he can understand everything. He overcomes tri nirvana which is nirvana. After he has overcome tri nirvana as nirvana, he should not imagine (himself) as nirvana; ; he does not imagine (himself) in nirvana; he does not imagine (himself) from nirvana; he does not imagine "nirvana is mine"; he should not rejoice in nirvana." For what reason? undefiled, has lived the holy life to the fullest, has done what must be done, has laid down his burden, has attained his own goal, has eradicated the fetters of existence, and is liberated through the ultimate wisdom - he overcomes tri ground as earth After he overcomes tri earth as earth, he does not imagine (himself) as earth; he does not imagine (himself) in earth; he does not imagine (himself) from the earth; he does not imagine "the land is mine"; he does not rejoice in the earth. For what reason? I declare that he has understood the earth. He wins tri water is water. Having won the knowledge that water is water, he does not imagine (himself) as water; he does not imagine (himself) in the water; he does not imagine (himself) from the water; he does not imagine "water is mine"; he does not rejoice in the water. For what reason? I declare that he has understood water. He overcomes tri fire which is fire. Having overcome the knowledge that fire is fire, he does not imagine (himself) as fire; ; he does not imagine (himself) in fire; he does not imagine (himself) from fire; he does not imagine "fire is mine"; he does not rejoice in the fire. For what reason? I declare, he has understood fire. He overcomes knowledge of the wind as the wind. Having overcome knowledge of wind as wind, he does not imagine (himself) as wind; he does not imagine (himself) in the wind; he does not imagine (himself) from the wind; he does not imagine "the wind is mine"; he does not rejoice in the wind. For what reason? I declare, he has understood the wind. He overcomes tri sentient beings as sentient beings. Having overcome knowledge of sentient beings as living beings, he does not imagine (himself) as living beings; he does not imagine (himself) in sentient beings; he does not imagine (himself) from sentient beings; he does not imagine "beings are mine"; he does not rejoice in sentient beings. For what reason? I declare, he has understood sentient beings. He overcomes tri devas who are gods. After conquering the tri of the gods who are the gods, he does not imagine (himself) as gods; he does not imagine (himself) in the gods; he does not imagine (himself) from the gods; he does not imagine "the gods are mine"; he does not rejoice in the gods. For what reason? I declare that he has understood the gods. He wins tri birth master is birth owner. After winning tri birth master is birth owner, he does not imagine (himself) as being born syllable; he does not imagine (himself) in birth master; he does not imagine (himself) from birth master; he does not imagine "birth master is mine"; he does not rejoice in the master of birth. For what reason? I declare, he has understood the master of birth. That person who wins the tri-brahamma is Brahma. After overcoming knowledge of Brahma as Brahma, he does not imagine (himself) as Brahma; he does not imagine (himself) in Brahma; he does not imagine (himself) from Brahma; he does not imagine "Brahma is mine"; he does not rejoice in Brahma. For what reason? I declare that he has understood Brahma. He wins tri Quang yin heaven is Quang yin heaven. After defeating the trio Quang yin heaven is Quang yin heaven, he does not imagine (himself) as Quang yin celestial; he does not imagine (himself) in the light of the heavens; he does not imagine (himself) from the Light of Heaven; he does not imagine "Quang Yin heaven is mine"; he does not rejoice in the celestial light. For what reason? I declare that he has understood the Light and Yin heaven. He overcomes the tri-variant Pure-City is the Pure-Celestial Transformation. After overcoming the knowledge that the Pure Thousand Transformation is the Pure Celestial Transformation, he does not imagine (himself) as the Pure Heaven; he does not imagine (himself) in the Pure Thing; he doesn't imagine (himself) from the Pure Land Transformation; he doesn't imagine "Vaning pure heaven is mine"; he does not rejoice in the Transfiguration. For what reason? I declare that he has understood the Transcendental Transformation. He won the tri Quang Quang, which is Quang. After winning the tri Quang Quang is Quang, he doesn't imagine (himself) as Quang; he does not imagine (himself) in the Quang fruit; he does not imagine (himself) from the Quang fruit; he doesn't imagine "Quang Quang is mine"; he does not rejoice in the Quang fruit. For what reason? I declare, he has understood Quang fruit. He wins the tri, the fake winner is the fake winner. After winning the knowledge, the fake winner is the fake one, he doesn't imagine (himself) as the winner; he does not imagine (himself) in the fake victory; he does not imagine (himself) from the false winner; he does not imagine "winner is mine"; he does not rejoice in victory. For what reason? I declare, he has understood victory and falsehood. He understands that the base of boundless space is the base of boundless space. Having won the knowledge of the base of boundless space as the base of boundless space, he does not imagine (himself) as the base of boundless space; he does not imagine (himself) in the boundless space; he does not imagine (himself) from the boundless space; he does not imagine "no boundless land is mine"; he does not rejoice in the land of boundless space. For what reason? I declare, he has understood the base of boundless space. He overcomes the base of boundless knowledge which is the base of boundless consciousness. Having conquered the base of boundless knowledge as the base of boundless consciousness, he does not imagine (himself) as the base of boundless consciousness; he does not imagine (himself) in boundless consciousness; he does not imagine (himself) from the base of boundless consciousness; he does not imagine "boundless consciousness is mine"; he does not rejoice in the base of boundless consciousness. For what reason? I declare, he has understood the base of boundless consciousness. He won the tri-base of no-ownership as the base of no-owning. Having won the base of no-possession as the base of no-possession, he does not imagine (himself) as the base of no-own; he does not imagine (himself) in the base of no property; he does not imagine (himself) from the base of no property; he doesn't imagine "no property is mine"; he does not delight in the base of nothingness. For what reason? I declare, he has understood the origin of no possession. He overcomes tri-non-perception, non-perception, which is the base of neither perception nor non-perception. After defeating tri, non-perception, non-perception as non-perception, non-perception, he does not imagine (himself) as non-perception-non-perception; he doesn't imagine (himself) in the non-permanent non-perception base; he does not imagine (himself) from non-perception to non-perception; he does not imagine "non-idea non-non-idea is mine"; he does not rejoice in the base of neither perception nor non-perception. For what reason? I declare, he has understood the base of neither perception nor non-perception. The position that wins the tri view is the view. After winning the knowledge of the view is the view, he does not imagine (himself) as the view; he does not imagine (himself) in the view; he does not imagine (himself) from the view; he doesn't imagine" he has understood the object of contact. He won the tri knowledge is the tri knowledge. After overcoming knowledge of knowledge is knowledge, he does not imagine (himself) as knowledge; he does not imagine (himself) in knowledge; he does not imagine (himself) from knowledge; he does not imagine "the knowledge is mine"; he does not rejoice in the knowledge base. For what reason? I declare, he has understood the knowledge. He wins tri is identical. Having won the knowledge of identity as identity, he does not imagine (himself) as identical; he does not imagine (himself) in identity; he does not imagine (himself) the word identity; he does not imagine "identity is mine"; he does not rejoice in oneness. For what reason? I declare, he has understood identity. He wins tri difference is difference. After winning knowledge of difference as difference, he does not imagine (himself) as difference; he does not imagine (himself) in difference; he does not imagine (himself) word difference; he does not imagine "the difference is mine"; he does not delight in difference. For what reason? I declare, he understood the difference. He conquers all is all. Having won the knowledge that all is all, he does not imagine (himself) as all; he does not imagine (himself) in all; he does not imagine (himself) from all; he does not imagine "all mine"; he does not rejoice in all. For what reason? I declare, he has understood all. He overcomes tri nirvana which is nirvana. After overcoming tri nirvana as nirvana, he does not imagine (himself) as nirvana; he does not imagine (himself) in nirvana; he does not imagine (himself) from nirvana; he does not imagine "nirvana is good"; he does not rejoice in Nirvana. For what reason? I declare that he has understood Nirvana. II 9) A bhikkhu is an Arahant, a saint without blemish, who has lived the holy life to the fullest, has done what has to be done, has laid down his burden, has achieved his own goal, has eradicated the fetters of existence and is liberated through the ultimate position - he has overcome the knowledge that earth is earth. Having won the knowledge of earth as earth, he does not imagine (himself) as earth; he does not imagine (himself) in the earth; he does not imagine (himself) from the earth; he does not imagine "the land is mine"; he does not rejoice in the earth. For what reason? Because he has no greed because greed has been eradicated. He wins tri water is water. Having won the knowledge that water is water, he does not imagine (himself) as water; he does not imagine (himself) in the water; he does not imagine (himself) from the water; he does not imagine "water is mine"; he does not rejoice in the water. For what reason? Because he has no greed because greed has been eradicated. He overcomes tri fire which is fire. Having overcome the knowledge that fire is fire, he does not imagine (himself) as fire; he does not imagine (himself) in fire; he does not imagine (himself) from fire; he does not imagine "fire is mine"; he does not rejoice in the fire." For what reason? Because he has no greed because greed has been eradicated. He overcomes the knowledge of wind as wind. Having overcome knowledge of wind as wind, he does not imagine. yourself) as the wind; he does not imagine (himself) in the wind; he does not imagine (himself) from the wind; he does not imagine "the wind is mine"; he does not rejoice in the wind. For what reason? Because he has no greed because greed has been eradicated. He overcomes tri sentient beings as sentient beings. Having overcome knowledge of sentient beings as living beings, he does not imagine (himself) as living beings; he does not imagine (himself) in sentient beings; he does not imagine (himself) from sentient beings; he does not imagine "beings are mine"; he does not rejoice in sentient beings. For what reason? Because he has no greed because greed has been eradicated. He overcomes tri devas who are gods. Having mastered the devas as devas, he does not imagine (himself) as devas; he does not imagine (himself) in the gods; he does not imagine (himself) from the gods; he does not imagine "the gods are mine"; he does not rejoice in the gods. For what reason? Because he has no greed because greed has been eradicated. That position wins tri birth owner is the owner of birth. After winning knowledge the owner of birth is the owner of birth, he does not imagine (himself) as the birth name; he does not imagine (himself) in the owner of Birth; he does not imagine (himself) from the owner; he does not imagine "The owner is mine"; he does not rejoice in the master of birth. For what reason? Because he has no greed because greed has been eradicated. That person who overcomes the Brahma trinity is Brahma. After overcoming knowledge of Brahma as Brahma, he does not imagine (himself) as Brahma; he does not imagine (himself) in Brahma; he does not imagine (himself) from Brahma; he does not imagine "Brahma is mine"; he does not rejoice in Brahma. For what reason? Because he has no greed because greed has been eradicated. He wins tri Quang yin heaven is Quang yin heaven. After defeating the trio Quang yin heaven is Quang yin heaven, he does not imagine (himself) as Quang yin celestial; he does not imagine (himself) in the light of the heavens; he does not imagine (himself) from the Light of Heaven; he does not imagine "Quang Yin heaven is mine"; he does not rejoice in the celestial light. For what reason? Because he has no greed because greed has been eradicated. He overcomes the tri-variant Pure-City is the Pure-Celestial Transformation. Having won the knowledge that the Pure Thing is the Pure Thing, he does not imagine (himself) as the Pure Thing; he does not imagine (himself) in the Pure Thing; he doesn't imagine (himself) from the Pure Land Transformation; he doesn't imagine "Vaning pure heaven is mine"; he does not rejoice in the Transcendental Transformation. For what reason? Because he has no greed because greed has been eradicated. He won the tri Quang Quang, which is Quang. After winning tri Quang Quang is Quang, he does not imagine (himself) as Quang; he does not imagine (himself) in the Quang fruit; he does not imagine (himself) from the Quang fruit; he doesn't imagine "Quang Quang is mine"; he does not rejoice in the Quang fruit heaven. For what reason? Because he has no greed because greed has been eradicated. That person wins tri. The false winner is the false winner. After winning the tri, the fake winner is the fake winner, he doesn't imagine (himself) as the winner; he does not imagine (himself) in the Victorious; he does not imagine (himself) from the false winner; he doesn't imagine "Victory is mine"; he does not rejoice in the Victorious. For what reason? Because he has no greed because greed has been eradicated. He understands that the base of boundless space is the base of boundless space. Having won the knowledge of the base of boundless space as the base of boundless space, he does not imagine (himself) as the base of boundless space; he does not imagine (himself) in the boundless space; he does not imagine (himself) from the boundless space; he does not imagine "no boundless land is mine"; he does not rejoice in the base of boundless space.” For what reason? Because he has no greed because greed has been eradicated, he overcomes the base of boundless knowledge which is the base of boundless consciousness. After overcoming the base of boundless knowledge as the base of boundless consciousness, he does not imagine (himself) as the base of boundless consciousness; he does not imagine (himself) in boundless consciousness; he does not imagine (himself) from the base of boundless consciousness; he does not imagine "boundless consciousness is mine"; he does not rejoice in the base of boundless consciousness. For what reason? Because he has no greed because greed has been eradicated. He won the tri-base of no-ownership as the base of no-owning. Having won the base of no-possession as the base of no-owning, he does not imagine (himself) as the base of no-own; he does not imagine (himself) in the base of no property; he does not imagine (himself) from the base of no property; he doesn't imagine "no property is mine"; he does not delight in the base of nothingness. For what reason? Because he has no greed because greed has been eradicated. He overcomes tri-non-perception, non-perception, which is the base of neither perception nor non-perception. After defeating tri, non-perception, non-perception as non-perception, non-perception, he does not imagine (himself) as non-perception-non-perception; he doesn't imagine (himself) in the non-permanent non-perception base; he does not imagine (himself) from non-perception to non-perception; he does not imagine "non-idea non-non-idea is mine"; he does not rejoice in the base of neither perception nor non-perception. For what reason? Because he has no greed because greed has been eradicated. The position that wins the tri view is the view. After winning the knowledge of the view is the view, he does not imagine (himself) as the view; he does not imagine (himself) in the view; he does not imagine (himself) from the view; he does not imagine "the opinion is mine"; he does not rejoice in the view. For what reason? Because he has no greed because greed has been eradicated. He won the department of literature, which is the department of literature. After defeating the tri department as the department of literature, he does not imagine (himself) as the department of literature; he does not imagine (himself) in the literature; he does not imagine (himself) from the department of literature; he does not imagine "the literature is mine"; he does not rejoice in the literature. For what reason? Because he has no greed because greed has been eradicated. He overcomes tri-faculty that is the department of contact. After overcoming knowledge of the object of contact is the department of contact, he does not imagine (himself) as the department of contact; he does not imagine (himself) in the department of contact; he does not imagine (himself) from the department of contact; he does not imagine "the department of contact is mine"; he does not delight in the object of contact. For what reason? Because he has no greed because greed has been eradicated. He won the tri knowledge is the tri knowledge. After overcoming knowledge of knowledge is knowledge, he does not imagine (himself) as knowledge; he does not imagine (himself) in knowledge; he does not imagine (himself) from knowledge; he does not imagine "the knowledge is mine"; he does not rejoice in the knowledge base. For what reason? Because he has no greed because greed has been eradicated. He wins tri is identical. Having won the knowledge of identity as identity, he does not imagine (himself) as identical; he does not imagine (himself) in identity; he does not imagine (himself) the word identity; he does not imagine "identity is mine"; he does not rejoice in oneness. For what reason? Because he has no greed because greed has been eradicated. He wins tri difference is difference. After winning knowledge of difference as difference, he does not imagine (himself) as difference; he does not imagine (himself) in difference; he does not imagine (himself) in difference; he does not imagine "the difference is mine"; he does not delight in difference. For what reason? Because he has no greed because greed has been eradicated. He conquers all is all. Having won the knowledge that all is all, he does not imagine (himself) as all; he does not imagine (himself) in all; he does not imagine (himself) from all; he does not imagine "all mine"; he does not rejoice in all. For what reason? Because he has no greed because greed has been eradicated. He overcomes tri nirvana which is nirvana. After overcoming tri nirvana as nirvana, he does not imagine (himself) as nirvana; he does not imagine (himself) in nirvana; he does not imagine (himself) from nirvana; he does not imagine "nirvana is mine"; he does not rejoice in nirvana. For what reason? Because he has no greed because greed has been eradicated. III 10) A bhikkhu is an Arahant, a saint without blemish, who has lived the holy life to the fullest, has done what has to be done, has laid down his burden, has achieved his own goal, has eradicated the fetters of existence and is liberated through the ultimate position - he has overcome the knowledge that earth is earth. Having won the knowledge of earth as earth, he does not imagine (himself) as earth; he does not imagine (himself) in the earth; he does not imagine (himself) from the earth; he does not imagine "the land is mine"; he does not rejoice in the earth. For what reason? Because he has no anger because anger has been eliminated. He wins tri water is water. Having won the knowledge that water is water, he does not imagine (himself) as water; - As above - For what reason? Because he has no anger because anger has been eliminated. He overcomes tri fire which is fire. Having overcome the knowledge that fire is fire, he does not imagine (himself) as fire; - As above - For what reason? Because he has no anger because anger has been eliminated. He overcomes knowledge of the wind as the wind. Having overcome knowledge of wind as wind, he does not imagine (himself) as wind; - As above - For what reason? Because he has no anger because anger has been eliminated. He overcomes tri sentient beings as sentient beings. After overcoming the knowledge that sentient beings are sentient beings, he does not imagine (himself) as being; - As above - For what reason? Because he has no anger because anger has been eliminated. He overcomes tri devas who are gods. Having mastered the devas as devas, he does not imagine (himself) as devas; - As above - For what reason? Because he has no anger because anger has been eliminated. He wins tri birth master is birth owner. After winning tri birth master is birth owner, he does not imagine (himself) as being born syllable; - As above - For what reason? Because he has no anger because anger has been eliminated. That person who overcomes the Brahma trinity is Brahma. After overcoming the knowledge that Brahma is a Brahma, he does not imagine (himself) as Brahma; - As above - For what reason? Because he has no anger because anger has been eliminated. He wins tri Quang yin heaven is Quang yin heaven. After defeating the trio Quang yin heaven is Quang yin heaven, he does not imagine (himself) as Quang yin celestial; - As above - For what reason? Because he has no anger because anger has been eliminated. He overcomes the tri-variant Pure-City is the Pure-Celestial Transformation. Having won the knowledge that the Pure Thing is the Pure Thing, he does not imagine (himself) as the Pure Thing; - As above - For what reason? Because he has no anger because anger has been eliminated. He won the tri Quang Quang, which is Quang. After winning tri Quang Quang is Quang, he does not imagine (himself) as Quang; - As above - For what reason? Because he has no anger because anger has been eliminated. That person wins tri. The false winner is the false winner. After he has won the false victory, he does not imagine (himself) as the false winner; - As above - For what reason? Because he has no anger because anger has been eliminated. He understands that the base of boundless space is the base of boundless space. Having won the knowledge of the base of boundless space as the base of boundless space, he does not imagine (himself) as the base of boundless space; he does not imagine (himself) in the boundless space; - nt - For what reason? Because he has no anger because anger has been eliminated. He overcomes the base of boundless knowledge which is the base of boundless consciousness. Having conquered the base of boundless knowledge as the base of boundless consciousness, he does not imagine (himself) as the base of boundless consciousness; - nt - For what reason? Because he has no anger because anger has been eliminated. He won the tri-base of no-ownership as the base of no-owning. Having won the base of no-possession as the base of no-possession, he does not imagine (himself) as the base of no-own; - nt - For what reason? Because he has no anger because anger has been eliminated. He overcomes tri-non-perception, non-perception, which is the base of neither perception nor non-perception. After overcoming tri-non-perception-non-perception-base as non-perception-non-perception base, he does not imagine (himself) as non-perception-non-perception base; - nt -For what reason? Because he has no anger because anger has been eliminated. The position that wins the tri view is the view. After winning the knowledge of the view is the view, he does not imagine (himself) as the view; - nt - For what reason? Because he has no anger because anger has been eliminated. He won the department of literature, which is the department of literature. After defeating the tri department as the department of literature, he does not imagine (himself) as the department of literature; - nt - For what reason? Because he has no anger because anger has been eliminated. He overcomes tri-faculty that is the department of contact. After overcoming knowledge of the object of contact is the department of contact, he does not imagine (himself) as the department of contact; - nt - For what reason? Because he has no anger because anger has been eliminated. He won the tri knowledge is the tri knowledge. After overcoming knowledge of knowledge is knowledge, he does not imagine (himself) as knowledge; - nt - For what reason? Because he has no anger because anger has been eliminated. He wins tri is identical. Having won the knowledge of identity as identity, he does not imagine (himself) as identical; - nt - For what reason? Because he has no anger because anger has been eliminated. He wins tri difference is difference. After winning knowledge of difference as difference, he does not imagine (himself) as difference; - nt - For what reason? Because he has no anger because anger has been eliminated. He conquers all is all. Having won the knowledge that all is all, he does not imagine (himself) as all; - nt - For what reason? Because he has no anger because anger has been eliminated. He overcomes tri nirvana which is nirvana. After overcoming tri nirvana as nirvana, he does not imagine (himself) as nirvana; - nt - For what reason? Because he has no anger because anger has been eliminated. IV 11) A bhikkhu is an Arahant, a saint without blemish, who has lived the holy life to the fullest, has done what has to be done, has laid down his burden, has attained his own goal, has exhausted himself. destroys the fetters of existence and is liberated through the ultimate position - he overcomes the knowledge that earth is earth. Having won the knowledge of earth as earth, he does not imagine (himself) as earth; he does not imagine (himself) in the earth; he does not imagine (himself) from the earth; he doesn't imagine" - nt - For what reason? Because he has no delusion because delusion has been eradicated. He overcomes tri devas who are gods. Having mastered the devas as devas, he does not imagine (himself) as devas; - nt- For what reason? Because he has no delusion because delusion has been eradicated. That position wins tri birth owner is the owner of birth. After winning the knowledge of the owner of the birth, he does not imagine (himself) as the master of the birth; - nt - For what reason? Because he has no delusion because delusion has been eradicated. That person who overcomes tri Brahma is a brahma. After overcoming the knowledge that Brahma is a Brahma, he does not imagine (himself) as Brahma; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He wins tri Quang yin heaven is Quang yin heaven. After defeating tri Quang Yin Tian is Quang Yin Tian, he does not imagine (himself) as Quang yin heaven; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He overcomes the tri-variant Pure-City is the Pure-Celestial Transformation. Having won the knowledge that the Pure Thing is the Pure Thing, he does not imagine (himself) as the Pure Thing; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He won the tri Quang Quang, which is Quang. After winning the tri Quang Quang is Quang, he doesn't imagine (himself) as Quang; - nt - For what reason? Because he has no delusion because delusion has been eradicated. That person who wins the tri-win is the fake winner. After he has won the false victory, he does not imagine (himself) as the false winner; - nt -For what reason? Because he has no delusion because delusion has been eradicated. He understands that the base of boundless space is the base of boundless space. Having won the knowledge of the base of boundless space as the base of boundless space, he does not imagine (himself) as the base of boundless space; -nt - For what reason? Because he has no delusion because delusion has been eradicated. He overcomes the base of boundless knowledge which is the base of boundless consciousness. After overcoming the base of boundless knowledge as the base of boundless consciousness, he does not imagine (himself) as the base of boundless consciousness; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He won the tri-base of no-ownership as the base of no-owning. Having won the base of no-possession as the base of no-owning, he does not imagine (himself) as the base of no-own; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He overcomes tri-non-perception, non-perception, which is the base of neither perception nor non-perception. After defeating tri, non-perception, non-perception as non-perception, non-perception, he does not imagine (himself) as non-perception-non-perception; - nt - For what reason? Because he has no delusion because delusion has been eradicated. The position that wins the tri view is the view. After winning the knowledge of the view is the view, he does not imagine (himself) as the view; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He won the department of literature, which is the department of literature. After defeating the tri department as the department of literature, he does not imagine (himself) as the department of literature; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He overcomes tri-faculty that is the department of contact. After overcoming knowledge of the object of contact is the department of contact, he does not imagine (himself) as the department of contact; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He won the tri knowledge is the tri knowledge. After overcoming knowledge of knowledge is knowledge, he does not imagine (himself) as knowledge; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He wins tri is identical. Having won the knowledge of identity as identity, he does not imagine (himself) as identical; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He wins tri difference is difference. After winning knowledge of difference as difference, he does not imagine (himself) as difference; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He conquers all is all. Having won the knowledge that all is all, he does not imagine (himself) as all; - nt - For what reason? Because he has no delusion because delusion has been eradicated. He overcomes tri nirvana which is nirvana. After overcoming tri nirvana as nirvana, he does not imagine (himself) as nirvana; - nt - For what reason? Because he has no delusion because delusion has been eradicated. AS LAI I 12) Bhikkhus, the Tathagata is an Arahant, the Perfectly Enlightened One overcomes the knowledge that earth is earth. Having overcome knowledge that earth is earth, he does not imagine (himself) as earth; He does not imagine (himself) in the earth; He did not imagine (himself) from the earth; He did not imagine "the land is mine"; He does not rejoice in the earth. For what reason? I declare, because the Tathagata has understood the earth. The Tathagata overcomes the knowledge that water is water. Having overcome the knowledge that water is water, he does not imagine (himself) as water; He does not imagine (himself) in the water; He does not imagine (himself) from the water; He did not imagine "the water is mine"; He did not rejoice in the water. For what reason? I declare, because the Tathagata has understood water. Tathagata overcomes knowledge that fire is fire. Having overcome the knowledge that fire is fire, he does not imagine (himself) as fire; He did not imagine (himself) in fire; He did not imagine (himself) from fire; He did not imagine "fire is mine"; He did not rejoice in the fire. For what reason? I declare, because the Tathagata has understood fire. The Tathagata overcomes the knowledge that the wind is the wind. Having mastered the knowledge that the wind is the wind, he does not imagine (himself) as the wind; He does not imagine (himself) in the wind; He does not imagine (himself) from the wind; He did not imagine "the wind is mine"; He does not rejoice in the wind. For what reason? I declare, because the Tathagata has understood the wind. The Tathagata overcomes all sentient beings who are sentient beings. After overcoming knowledge of sentient beings as living beings, he did not imagine (himself) as living beings; He does not imagine (himself) in sentient beings; He does not imagine (himself) from sentient beings; He does not imagine "beings are mine"; He does not rejoice in sentient beings. For what reason? I declare, because the Tathagata has understood sentient beings. The Tathagata conquers all the gods who are gods. Having conquered the gods as gods, he did not imagine (himself) as gods; He does not imagine (himself) in the gods; He did not imagine (himself) from the gods; He did not imagine "the gods are mine"; He does not rejoice in the gods. For what reason? I declare, because the Tathagata has understood the gods. Tathagata wins tri birth master is birth master. After overcoming knowledge, the owner of birth is the owner of birth, He doesn't imagine (himself) as the master of Life; He did not imagine (himself) in the Master of Birth; He did not imagine (himself) from the Master of Birth; He did not imagine "The owner is mine"; He did not rejoice in the Master of Birth. For what reason? I declare, because the Tathagata has clearly understood the Lord of Birth. Tathagata overcomes Brahma as Brahma. After overcoming knowledge of Brahma as Brahma, he did not imagine (himself) as Brahma; He did not imagine (himself) in Brahma; He did not imagine (himself) from Brahma; He did not imagine "Brahma is mine"; He did not rejoice in Brahma. For what reason? I declare, because the Tathagata has understood Brahma. Tathagata wins tri Quang yin heaven is Quang yin heaven. After defeating tri Quang Yin Tian is Quang Yin Tian, He did not imagine (himself) as the celestial Light; He did not imagine (himself) in the Light of Heaven; He did not imagine (himself) from the celestial light; He did not imagine "Quang Yin heaven is mine"; He did not rejoice in the celestial Light. For what reason? I declare, because the Tathagata has clearly understood the Light and Sound of Heaven. The Tathagata conquers the tri-variant Pure-goddess-transformations. After winning the knowledge of the natural variable as the pure celestial variable, he did not imagine (himself) as the pure celestial variable; He did not imagine (himself) in the Transfiguration; He did not imagine (himself) from the Transcendental Transformation; He did not imagine "Transforming the pure heaven is mine"; He did not rejoice in the Transfiguration. For what reason? I declare, because the Tathagata has clearly understood the Transcendental Transformation. The Tathagata wins tri Quang Quang and Quang results. After winning tri Quang Quang is Quang, he did not imagine (himself) as Quang; He did not imagine (himself) in the Quang fruit; He did not imagine (himself) from Quang Quang; He did not imagine "Quang Quang is mine"; He did not rejoice in the Quang fruit. For what reason? I declare, because the Tathagata has clearly understood the Quang and fruition heaven. The Tathagata who wins the tri-win is the false winner. After overcoming the trivia, the false winner was the false winner, he did not imagine (himself) as the false winner; He did not imagine (himself) in the Victorious; He did not imagine (himself) from the Victorious; He did not imagine "The winner is mine"; He does not rejoice in the Victorious. For what reason? I declare, because the Tathagata has clearly understood the Victorious. The Tathagata won the knowledge that the base of boundless space is the base of boundless space. Having won the knowledge that the base of boundless space is the base of boundless space, he does not imagine (himself) as the base of boundless space; He does not imagine (himself) in the land of boundless space; He does not imagine (himself) from the land of no bounds; He did not imagine "no boundless land is mine"; He does not rejoice in the land of boundless space. For what reason? I declare, because the Tathagata has understood the land of boundless space. The Tathagata overcomes the base of boundless knowledge which is the base of boundless consciousness. After overcoming the base of boundless knowledge as the base of boundless consciousness, he did not imagine (himself) as the base of boundless consciousness; He does not imagine (himself) in the boundless consciousness; He does not imagine (himself) from the base of boundless consciousness; He did not imagine "the land of boundless consciousness is mine"; He does not rejoice in the land of boundless consciousness. For what reason? I declare, because the Tathagata has understood the base of boundless consciousness. The Tathagata conquers the base of no-own-foundation, which is the base of no-owning. Having won the knowledge of the base of no-possession as the base of no-owning, he did not imagine (himself) as the base of no-own; He does not imagine (himself) in the land of nothingness; He did not imagine (himself) from the land of nothingness; He did not imagine "no possession the land is mine"; He does not rejoice in the land of nothingness. For what reason? I declare, because the Tathagata has understood the base of nothingness. Tathagata overcomes tri-non-perception, non-perception, which is the base of neither perception nor non-perception. After overcoming tri-non-perception-non-perception-origin as non-perception-non-perception-origin, He did not imagine (himself) as non-perception-non-perception-origin; He does not imagine (himself) in the non-permanent non-perception land; He does not imagine (himself) from non-perception to non-perception of origin; He does not imagine "non-idea non-non-perception land is mine"; He does not take pleasure in non-perception non-non-perception. For what reason? I declare, because the Tathagata has understood the base of neither perception nor non-perception. The Tathagata overcomes the knowledge of the view that is the basis of the view. After overcoming the knowledge of the view that is the view, he does not imagine (himself) as the view; He does not imagine (himself) in view; He does not imagine (himself) from the view; He did not imagine "my opinion"; He does not rejoice in the view. For what reason? I declare, because the Tathagata has clearly understood the view. Tathagata wins tri literature is the department of literature. After he won the department of literature as the department of literature, he did not imagine (himself) as the department of literature; He does not imagine (himself) in the department of literature; He did not imagine (himself) from the department of literature; He did not imagine "the literature is mine"; He did not rejoice in the literature. For what reason? I declare, because the Tathagata has clearly understood the literature. The Tathagata overcomes tri-faceted knowledge, which is the basis of contact. After overcoming the knowledge of the object of contact as the subject of contact, he did not imagine (himself) as the subject of contact; He does not imagine (himself) in the department of contact; He does not imagine (himself) from the department of contact; He did not imagine "the sense of touch is mine"; He does not take pleasure in contact. For what reason? I declare, because the Tathagata has clearly understood the object of contact. Tathagata wins tri knowledge is knowledge. After overcoming knowledge as knowledge, He did not imagine (himself) as knowledge; He does not imagine (himself) in knowledge; He does not imagine (himself) from knowledge; He did not imagine" For what reason? I declare, because the Tathagata has understood the difference. The Tathagata conquers all is all. Having learned that all is all, he does not imagine (himself) as all; He does not imagine (himself) in all; He does not imagine (himself) from all; He did not imagine "all mine"; He does not rejoice in all. For what reason? I declare, because the Tathagata has understood all. The Tathagata conquers tri nirvana which is nirvana. After overcoming knowledge of nirvana as nirvana, he did not imagine (himself) as nirvana; He does not imagine (himself) in nirvana; He does not imagine (himself) in nirvana; He did not imagine (himself) from Nirvana; He did not imagine "nirvana is mine"; He does not rejoice in nirvana.” For what reason? I declare, because the Tathagata has clearly understood Nirvana. II 13) Monks, the Tathagata is an Arahant, fully enlightened and fully aware that the earth is the earth. Having overcome knowledge that earth is earth, he does not imagine (himself) as earth; He does not imagine (himself) in the earth; He did not imagine (himself) from the earth; He did not imagine "the land is mine"; He does not rejoice in the earth. For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata overcomes the knowledge that water is water. Having overcome the knowledge that water is water, he does not imagine (himself) as water; - nt - For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Tathagata overcomes knowledge that fire is fire. Having overcome the knowledge that fire is fire, he does not imagine (himself) as fire; - nt - For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata overcomes the knowledge that the wind is the wind. After overcoming the knowledge that the wind is the wind, He does not imagine (himself) as the wind; - nt - For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata overcomes all sentient beings who are sentient beings. After overcoming knowledge of sentient beings as living beings, he did not imagine (himself) as living beings; - nt - For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the cessation of all craving, dispassion, silence, renunciation and detachment from all craving, The Tathagata himself has fully realized unsurpassed perfect enlightenment. The Tathagata conquers all the gods who are gods. Having conquered the gods as gods, he did not imagine (himself) as gods; - nt - For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Tathagata wins tri birth master is birth master. After overcoming knowledge that the owner of birth is the owner of birth, he does not imagine (himself) as the master of birth; - nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Tathagata overcomes Brahma as Brahma. After overcoming the knowledge that Brahma is a Brahma, he does not imagine (himself) as Brahma; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Tathagata wins tri Quang yin heaven is Quang yin heaven. After overcoming tri Quang yin heaven as Quang yin heaven, he did not imagine (himself) as Quang yin heaven; - nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that by the cessation of all craving, dispassion, silence, rejection, and detachment from all craving, the Tathagata has fully and completely enlightened himself, unsurpassed, perfect enlightenment. Sky. After winning the knowledge of the natural variable as the pure celestial variable, he did not imagine (himself) as the pure celestial variable; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata wins tri Quang Quang and Quang results. After winning tri Quang Quang is Quang, he did not imagine (himself) as Quang; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata wins tri. The false winner is the false winner. After overcoming the trivia, the false winner was the false winner, he did not imagine (himself) as the false winner; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus!Renouncing and estranged from all craving, the Tathagata himself has fully realized unsurpassed, unsurpassed enlightenment. The Tathagata won the knowledge that the base of boundless space is the base of boundless space. Having won the knowledge that the base of boundless space is the base of boundless space, he does not imagine (himself) as the base of boundless space; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata overcomes the base of boundless knowledge which is the base of boundless consciousness. After overcoming the base of boundless knowledge as the base of boundless consciousness, he did not imagine (himself) as the base of boundless consciousness; -nt- For what reason? Because he understood that joy is the basis of suffering, and due to dependent origination there is birth, and understand that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata conquers the base of no-own-foundation, which is the base of no-owning. Having won the knowledge of the base of no-possession as the base of no-owning, he did not imagine (himself) as the base of no-own; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Tathagata overcomes tri-non-perception, non-perception, which is the base of neither perception nor non-perception. After overcoming tri-non-perception-non-perception-origin as non-perception-non-perception-origin, He did not imagine (himself) as non-perception-non-perception-origin; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata overcomes the knowledge of the view that is the basis of the view. After overcoming the knowledge of the view that is the view, he does not imagine (himself) as the view; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the cessation of all craving, dispassion, silence, Renouncing and estranged from all craving, the Tathagata himself has fully realized unsurpassed, unsurpassed enlightenment. Tathagata wins tri literature is the department of literature. After he won the department of literature as the department of literature, he did not imagine (himself) as the department of literature; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata overcomes tri-faceted knowledge, which is the basis of contact. After overcoming the knowledge of the object of contact as the department of contact, he did not imagine (himself) as the subject of contact; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Tathagata wins tri knowledge is knowledge. After overcoming knowledge as knowledge, He did not imagine (himself) as knowledge; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata won tri is identical. Having won the knowledge of identity as identity, He does not imagine (himself) as identical; -nt- For what reason? Because he understood that joy is the basis of suffering, and due to dependent origination there is birth, and understand that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Tathagata wins tri difference is difference. Having mastered the difference as difference, he did not imagine (himself) as difference; -nt - For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata conquers all is all. Having learned that all is all, he does not imagine (himself) as all; -nt- For what reason? Because he understood that joy is the basis of suffering, and that there is dependent origination, and understood that what is born is old age and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. The Tathagata conquers tri nirvana which is nirvana. After overcoming knowledge of nirvana as nirvana, he did not imagine (himself) as nirvana; He does not imagine (himself) in nirvana; He does not imagine (himself) in Nirvana; He did not imagine (himself) from Nirvana; He did not imagine "nirvana is mine"; He does not rejoice in nirvana.” For what reason? Because he understood that joy is the basis of suffering, and that dependent upon existence, and understand that what is born is subject to aging and death. Therefore, bhikkhus! I declare that through the eradication of all craving, dispassion, silence, rejection and detachment from all craving, the Tathagata has himself fully and completely realized unsurpassed perfect enlightenment. Thus the Blessed One explained.END=NAM MO SHAKYAMUNI 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.26/3/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMAN OF THE SAKYA CLAN CHAN TANH.