(Ambattha sutta).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. The first chant Like this I hear. At one time the Blessed One was traveling in Kosala country, with a great assembly of monks about five hundred, and came to a brahmin village in Kosala called Icchanankala. Here the Blessed One was staying at Icchanankala in a grove called Icchanankala. At that time, the brahmin Pokkharasādi was living in Ukkattha, a densely populated place with abundant vegetation, ponds, and grain, which was the king's land, which was granted by King Pasenadi. to receive a share of the profits. The brahmin Pokkharasādi heard rumors that the recluse Gotama, a Sakyamuni, ordained from the Sakya clan, now traveling in Kosala country, together with a great assembly of bhikkhus of about five hundred, had come to Icchanankala, in at Icchanankala in the forest called Icchanankala. The following good rumors were spread about the recluse Gotama: "He is the World Honored One, the Arhat, the Fully Enlightened One, the Perfectly Enlightened One, the Well-Knowing, the World-Speaker, the Unsurpassed One, the Conqueror. The Master, the Master of Heaven, the Buddha, the World-Honored One. He has self-realized this world with the celestial world, the demon world, the brahma world, with the assemblies of recluses, brahmins, gods, and humans, self-realized and displayed it to all beings, He preached the Dharma, good in the beginning, good in the middle, in good in the end, in full meaning, in complete and pure presentation of the holy life. It is very precious to be able to see an Arahant like that.” At that time, young Ambattha (Ama-tru) was a disciple of the brahmin Pokkharasādi, who read and recited sacred scriptures, maintained incantations, mastered the three Vedas with vocabulary, rituals, Etymology and fifth are ancient stories, understanding words and grammar, understanding Thuan The Theorem and Dai Nhan General. This one is unique in his three intelligences and is so recognized that the professors have to say: “What I know, you also know; Whatever you know, I also know." At that time the brahmin Pokkharasādi said to the young Ambattha: "Dear Ambattha, the recluse Gotama, a Sakyamuni, ordained from the Sakya clan, is now traveling in Kosala, together with a large assembly of monks. About five hundred stilts came to Icchanankala and stayed at Icchanankala. The following good rumors were spread about the recluse Gotama: "He is the Blessed One, the Arahant, the Fully Enlightened One, ... the Buddha, the World-Honored One. He realized this world with the heavenly realm, the demon world, the brahma world, with the recluses of recluses, brahmins, gods, and humans, realized it himself and made it known to all. He preached the Dharma, good in the beginning, good in the middle, in good in the end, in full meaning, in complete and pure presentation of the holy life. It is very precious to be able to see an Arahant like that.” Beloved Ambattha, go to the recluse Gotama, and find out whether the rumor about Venerable Gotama is so or not. Thanks to that, we will learn about Venerable Gotama.” - How do I know about the Venerable Gotama, whether the rumor about the Venerable Gotama is true or not, is the Venerable Gotama so, or is it not? -Dear Ambattha, according to our tradition of the thirty-two marks of the great man, those who have those thirty-two signs will choose between two paths, no other way. If you stay at home, you will become a wheel-turning saint who conquers all countries, full of seven treasures. These seven treasures are a precious chariot, a precious elephant, a precious horse, a precious mani, a precious female jewel, a precious layman, and the seventh is a treasured general. And this man has more than a thousand sons, who are heroes, majestic, victorious over foreign armies. He lives, rules the earth to the end of the ocean, and reigns with the Dharma, without using a stick or a knife. If this person leaves the home life, abandons the family, and lives without a family, this person will witness the fruit of Arahantship, Right Enlightenment, and wipe out the confusion in the world. Dear Ambattha, I have given you a spell. I received those spells. - Yes sir. Young Ambattha obeyed the words of the brahmin Pokkharasādi, got up from his seat, bowed to the brahmin Pokkharasādi, turned his body to the right, rode on a horse-drawn carriage, and with a large number of other young men went to the area. Icchanankala forest. Riding the car to the place where it was no longer possible to drive, Ambattha got off the car on foot and arrived at the vihara. At that time a large number of bhikkhus were walking in the open air. The young Ambattha immediately approached those bhikkhus and asked: "Friends, where is Gotama married now? We have come here to see Venerable Gotama.” The bhikkhus then thought: "This young Ambattha belongs to a distinguished family, is a disciple of the brahmin Pokkharasādi, a fellow also famous. Such a dialogue between the Blessed One and the son of such a nobleman would be without difficulty." Those bhikkhus said to the young Ambattha: "Ambattha, that closed vihara is your residence. Go there quietly, without crossing the corridor, clearing your throat and knocking on the door bar, and the Blessed One will open the door for you." The young Ambattha went to the vihara and closed the door quietly, without crossing the corridor, clearing his throat and knocking on the bar of the door. The Blessed One opened the door and the young Ambattha entered. The other young men also followed, said greetings and polite greetings to the Blessed One and sat down to one side, while young Ambattha paced back and forth, uttering shy greetings while the Blessed One was sitting. , or stopped and uttered cowardly greetings while the Blessed One was sitting. At that time the Blessed One said to the young Ambattha: "Is it true that you speak the same way with the Brahmin elders, elders, teachers, and patriarchs, as you go about uttering cowardly greetings while Am I sitting, or standing and uttering cowardly greetings while I am sitting? – Not so, Gotama. Must go and talk to a brahmin, Gotama, if he is going. One must stand and talk to a brahmin, Gotama, if he is standing. One must sit and talk to a brahmin, Gotama, if he is sitting. You must lie down and talk to a brahmin, Gotama, if he is lying down. Only with lowly, bald, vile, unlucky recluses, born at the feet of my relatives, do I speak like this, as with you, Gotama." - Hey, Ambattha, what do you think you came here with? Be attentive to the purpose that brought you here. This young Ambattha was uneducated, even though he claimed to be educated. Such is uneducated, nothing else! Young Ambattha, being called so uneducated by the Blessed One, became angry and angry, wanted to insult the Blessed One, defame the Blessed One, attack the Blessed One, and thought: "The recluse Gotama has malice towards the Blessed One. me", then said to the Blessed One: - Hey, Gotama, rough is the Shakyamuni family; This, Gotama, evil is the Sakya clan; this Gotama, reckless is the Sakyan family; This fierce Gotama is the Shakyamuni family. Being vile, belonging to the lowly class, the Shakyamuni family does not respect the Brahmin, does not worship the Brahmin, does not make offerings to the Brahmin, and does not respect the Brahmin. This, Gotama, is not right, it's not right, when this Sakya clan, vile and vile people, do not respect Brahmins, do not respect Brahmins. , do not bow to Brahmins, do not make offerings to Brahmins, do not respect Brahmins. Thus, young Ambattha first accused the Sakyas of being vile. . - Hey Ambattha, what did the Sakya clan do to displease you? "Once, Gotama, when I went to Kapilavatthu, I had work to do for my teacher, the brahmin Pokkharasàdi, and came to the assembly hall of the Sakya family. At that time a large number of Sakyamuni clans and young Sakyamuni were sitting on high chairs in the assembly hall. They laughed at each other, poked each other with their fingers, I thought for sure I was the target for them to play with, but no one invited me to sit. This, Gotama, is not right, it's not right, when these Sakyas are vile, vile people, but they don't respect Brahmins, don't respect Brahmins, do not worship brahmins, do not make offerings to brahmins, do not respect brahmins. Thus, young Ambattha accused the Shakyamuni family for the second time as vile. “Ambattha, just like a civet, a baby bird can sing to his heart's content in its nest. Ambattha, Kapilavatthu belongs to the Sakya clan. It was not fitting for Ambattha to be offended over such a petty matter. “There are, Gotama, four castes: Kingslayer, Brahmin, Vesara, and Thudala. Of these four castes, Gotama, the three castes of Ksādhārāna, Vesāra, and Thudala are to serve the Brahmin class. This, Gotama, is not right, it is not right, that these Shakyas, being vile people, of the base, do not respect Brahmins, do not respect Brahmins. , do not worship Brahmins, do not respect Brahmins. Thus, young Ambattha accused the Shakyamuni family for the third time as vile. At that time the Blessed One thought: "This young Ambattha has unduly slandered the vile Shakyamuni family. Now I have to ask his family name." Then the Blessed One asked the young Ambattha: - What is your family name? - Hey, Gotama, my family is the Kangayyana. "Ambattha, if you follow your father's lineage in the past, the Shakyamuni clan was your teacher. And you are the son of a maidservant of the Sakya clan. Young Ambattha, Shakyamuni's ancestor was King Okkaka. Once upon a time, Ambattha, King Okkàka wanted to give the throne to his son and daughter of the main queen whom he loved, so he drove out of the country his firstborn sons, Okkàmukha, Karandu, Hatthiniya, and Sinipura. Banished from the water, these princes went to live in a great forest by a lake, on the slopes of the Himalayas. For fear of their blood being confused with other bloodlines, these princes slept with their sisters. - One day, Ambattha, King Okkaka said to his great attendant: "Gentlemen, where are the princes now?" – “Great King, there is a great forest, by a lake on the slopes of the Himalayas. Now the princes are there. The princes, fearing that their blood would mix with other bloodlines, slept with their sisters." “Ambattha, King Okkāka was inspired to utter a joyful chant: “True princes are Sakyas (hard as oak cores), princes are outstanding Sakyas.” From then on, Ambattha, the princes were called Sakya, and King Okkaka was the ancestor of the Sakyas. This king, Ambattha, had a maidservant named Disà. This maidservant gave birth to a black son. As soon as she was born, Kanha said: “Mother, wash me; Hey mom, give me a bath; hey, please wash this impure thing. And I will help you.” Behold, Ambattha, because people call demons evil, so people also call Kahā the devil. They say like this: “This child, just born, spoke. A Kanha has just been born". From then on, Ambattha, the word Kangayyana was known. And Kanha is the ancestor of the Kanayana family. O Ambattha, if you follow your matriarch to the past, When the Blessed One said this, the young men said to the Blessed One: "Do not, Gotama, unduly slander the young Ambattha, who is the son of a maidservant. Young Ambattha, young Gotama, was born into aristocracy, young Ambattha was born of a noble family, young Ambattha was a polyliterate, young Ambattha was a good orator, young Ambattha was a scholar, young Ambattha was able to argued with the Venerable Gotama on this matter. The Blessed One immediately spoke to these young men. - If you young people think: 'Young Ambattha is not born into aristocracy, young Ambattha is not from a prestigious family, young Ambattha is not a polyliterate, young Ambattha is not a good orator. , young Ambattha is not a scholar, young Ambattha cannot argue with Venerable Gotama on this matter", young Ambattha please stand aside and let the young men argue with Me on this matter. . If you think: "The young Ambattha was born into aristocracy, the young Ambattha was from a noble family, the young Ambattha was a polyliterate, the young Ambattha was a good orator, the young Ambattha was a scholar. Young Ambattha can argue with Gotama on this matter”, then stand aside and let young Ambattha argue with me on this matter. - Young Ambattha, young Ambattha was born into aristocracy, young Ambattha was born of a noble family, young Ambattha was a multi-literate, young Ambattha was a good orator, young Ambattha was a scholar, young Ambattha was can argue with Venerable Gotama on this matter. We will stand in silence. Young Ambattha will discuss this issue with Gotama. Then the Blessed One said to the young Ambattha: “Ambattha, this reasonable question is asked of you, even if you do not want to, you must answer. If you do not answer, or answer to avoid another matter, or remain silent, or walk away, on the spot, your head will be broken into seven pieces. Hey Ambattha, what do you think? Have you heard the brahmins, elders, gurus, teachers and patriarchs talk about the origin of the Kanayāna family? Who is the ancestor of the Kangayyana family? Hearing this, young Ambattha kept silent. The second time the Blessed One said to the young Ambattha: - Hey Ambattha, what do you think? Have you heard of the origins of the Kangayyana clan? Who is the ancestor of the Kangayyana family? For the second time young Ambattha kept silent. Again the Blessed One said to the young Ambattha: "Ambattha, now you must answer, now is not the time for you to remain silent." Whoever, Ambattha, is asked the third time by the Blessed One a reasonable question and does not answer, his first time will be broken into seven pieces on the spot. At that time, the Yaksha god Vajirapani was holding a large, red, bright iron club standing on the head of the young Ambattha with the intention: "If the Blessed One asks for the third time, a reasonable question that the young man asked the young man a reasonable question. If Ambattha does not answer, then I will break its head into seven pieces." Only the Blessed One and the young Ambattha saw the Yaksha god Vajirapani. When young Ambattha saw that deity, he was immediately frightened, panicked, his hair standing on end, sought only protection from the Blessed One, only sought support from the Blessed One, immediately bowed down and said to the Blessed One: - What did the venerable Gotama say? May Venerable Gotama tell it again. - Ambattha, what do you think? Have you heard the brahmins, elders, gurus, teachers and patriarchs talk about the origin of the Kanayana family? Who is the ancestor of the Kangayyana family? - Venerable Gotama, I have heard, just as Venerable Gotama said. That is the origin of the Kanayyana family. He is the ancestor of the Kangayyana family. When they heard that, the young men immediately shouted: – It is said that young Ambattha is a convenient birth, it is said that young Ambattha is a non-noble child; it is said that young Ambattha was the son of a maidservant of the Sakyan clan; It is said that the Sakya clan is the owner of the young Ambattha. We do not think that the recluse Gotama, whose words are always true, is not a person to be trusted. At that time the Blessed One thought: "Young men have unduly slandered young Ambattha, who is the son of a servant girl. Now let me release Ambattha." Then the Blessed One said to the young men: "Young men, do not slander the young Ambattha, who is the son of a maidservant. That Kanha became a great monk. This one went to the South, studied Brahman mantras, then went back to see King Okkaka and asked to marry Princess Khuddarùpi for him. King Okkaka was both angry and angry, scolding: "Who are you, the son of my handmaid, to dare to ask for my daughter Khuddarùpi", and the king installed an arrow in the palace. But the king could not shoot the arrow, nor put the arrow down. At that time, the young attendants, ministers and retinues came to the hermit Kaha and said: - "Venerable, let the king be safe! Venerable, let the king be safe!" – “The king will be safe, and if he shoots an arrow into the ground, then the whole kingdom will be dry, withered!” – “Venerable, let the king be safe! Let the country be safe!” “The king will be safe, The country will be safe! But if the king shoots his arrow into the sky, then the whole kingdom will not rain for seven years!" – “Venerable, let the king be safe, let the kingdom be safe! And let it rain!” “The king will be safe, the kingdom will be safe, and it will rain. But the king should aim the bow at the crown prince. A hair of the crown prince will also be safe!" At that time, the young attendants, the ministers said to Okkàka: "Okkàka, aim the bow at the prince. A hair of the crown prince will be safe." King Okkàka aimed the bow at the crown prince and a hair of the crown prince was also safe. King Okkaka panicked, terrified of the punishment, in favor of his daughter Khuddàrùpi. Young men, do not slander young Ambattha unduly, who is the son of a handmaid. Kanha was a great hermit. At that time, the Tathagata said to young Ambattha: – Ambattha, what do you think? A young Shaddi married a brahmin girl. Due to that reunion, a son was born. Can a person born of a young Kashti and a brahmin maiden receive a seat or water among the Brahmins? - Venerable Gotama, can receive. "And do the Brahmins invite him to a feast for the dead, or use food offerings, or food offered to angels, or food sent as a gift?" - Venerable Gotama, invited. "And do the Brahmins teach incantations?" - Venerable Gotama, taught. - Is the door closed between him and their women, or open? - Venerable Gotama, open the door. - And do the Ksādhārthas give him the empowerment to become a Kādhārāna? - Venerable Gotama, sir. - Why not? – Because it was not born (as the King of Kings) from the matriarchal. – Ambattha, what do you think? Here a brahmin young man married a young lady of the Satriyas. Due to this reunion, a son was born. Can a person born of a brahmin young man and a shatriya maiden receive a seat or water among the brahmins? - Venerable Gotama, can receive. "And do the Brahmins invite him to a feast for the dead, or to use offerings of food, or food offered by angels, or food sent as a gift?" - Venerable Gotama, invited. "And did the Brahmins teach him incantations?" - Venerable Gotama, taught. - Is the door closed between him and their women, or open? - Venerable Gotama, they open the door. - And do the Kashdi people give him empowerments to become a Kashdi-citizen? - Venerable Gotama, sir. - Why so? - Venerable Gotama, because he was not born (as the King of Kings) from the patriarchy. "Ambattha, if you compare a woman with a woman, and a man with a man, then the Ksadava caste is superior, and the Brahmin is paralysed. Hey Ambattha, what do you think? Here, suppose for some reason the Brahmins shaved a Brahmin's head, beat him with ashes, drove him out of the country or the city. Will he receive a seat and water among the Brahmins? - Venerable, no. "And the Brahmins, do you invite him to a feast for the dead or to use food offerings, or food offered to angels, or food sent as a gift?" - Venerable Gotama, no invitation. "And did the Brahmins teach him incantations?" - Venerable Gotama, do not teach. - Is the door closed between him and their women, or open? - Venerable Gotama, close the door. – Ambattha, what do you think? Suppose here that for some reason, the Ksassayans shave the head of a Kassapa, beat him with ashes, banish him from the country or the city, he will receive a seat. and drinking water among the Brahmins? - Venerable Gotama, received. "And do the Brahmins invite him to a feast for the dead, or to use food offerings, or food offered to angels, or food sent as gifts?" - Venerable Gotama, invited. "And did the Brahmins teach him incantations?" - Venerable Gotama, it was taught: - Is the door closed between him and their women, or open? - Venerable Gotama, open the door. "This, Ambattha, is the ultimate downfall of the Kassadi people, whose head is shaved off by the Ksassalitans, beaten him with ashes, and banished him from the country or the city. Thus, Ambattha, when the Ksādhārtha fell to the extreme, the Ksādhārāna still held the upper hand and the Brahmins remained in the inferior position. - This verse, Ambattha, was preached by Brahma Sanam Kumāra: “For sentient beings who believe in caste, the King of Kings occupies the supreme position in the human world. Those who are virtuous and full of wisdom, this one occupies the preeminent position between Humans and Devas." Second chant - Venerable Gotama, what is the meaning of the word Virtue in that verse? What is the meaning of the word Tue in that verse? "Ambattha, a person who has attained unsurpassed knowledge and virtue does not argue with regard to birth, does not argue with regard to caste, or does not discuss conceit, by saying: 'You are equal to me or you are not equal to me. ". Where there is talk of marriage or bride-to-be, or both, that's where there is an argument about longevity, an argument about caste, or an argument about conceit with the statement: "Are you equal to me or not equal to me." . Ambattha, those who are still attached to the theory of life and birth, still attached to the theory of caste, still attached to the theory of arrogance, or still attached to marriage and procession, such people are still very far from achieving unsurpassed wisdom. virtue. Ambattha, not attached to the theory of life and birth, not attached to the theory of caste, not attached to the theory of arrogance, not attached to marriage or marriage, that person realizes unsurpassed wisdom. - Venerable Gotama, what is morality in that verse? What is Wisdom in that verse? - Here, Ambattha, the Tathagata appears, an Arahant, Rightly All-Knowing, Well-Being: ... (see the Sutra "Asceticism" - sutta No. 2, from paragraphs 40 to 98 , to the sentence: "There is no other life" only different nouns and sentences ending each paragraph. In this, the conclusion is "Thus, Ambattha, is a bhikkhu who has attained virtue".) This, Ambattha, is called a bhikkhu who has attained wisdom, who has attained virtue, who has attained virtue and wisdom. There is no other attainment of wisdom, Ambattha, more sublime, more sublime than this attainment of wisdom. There are, Ambattha, four causes of failure for this unsurpassed attainment of knowledge. how is four? There, Ambattha, there was a recluse or brahmin, who had not yet attained this supreme attainment of wisdom, took the ascetic's tools, went into the deep forest and prayed: "I will only eat fallen fruit. but live". Surely this person is only worthy to be the attendant of one who has attained wisdom. This, Ambattha, is the first cause of failure for this supreme attainment of wisdom. Here again, Ambattha, there is a recluse or brahmin who has not yet attained the attainment of this unsurpassed knowledge and virtue, and has not yet grasped the practice of eating fallen fruit for a living, and brought a hoe and a basket to enter. deep forest and vow: "I only eat tubers, roots and fruit to live". Surely this person is only worthy to be the attendant of one who has attained wisdom. This, Ambattha, is the second cause of failure for this supreme attainment of wisdom. Again, Ambattha, here is a recluse or a brahmin who has not yet attained the attainment of this unsurpassed knowledge of virtue, has not yet attained the practice of eating fruit to live, and has not yet attained to the practice of eating tubers, roots, and fruit. tree to live, rekindle a fire at the end of the village or live to worship that fire. Surely this person is only worthy to be the attendant of one who has attained wisdom. That, Ambattha, is the third cause of failure for this unsurpassed attainment of knowledge. Again, Ambattha, here is a recluse or brahmin who has not yet attained this supreme attainment of wisdom, has not yet attained the practice of eating fallen fruit in order to live, and has not yet understood the practice of eating tubers, roots, and fruits. tree to live, not yet fully grasped the dharma of worshiping fire, built a house with four doors at the crossroads, lived and vowed: "If there is any recluse or brahmin from the four directions, I will make offerings according to my ability, according to my strength.” Surely this person is only worthy to be the attendant of one who has attained wisdom. This, Ambattha, is the fourth cause of failure for this supreme attainment of knowledge. These are the four causes, Ambattha, for the failure of this unsurpassed attainment of knowledge. Hey Ambattha, what do you think? Are you and your teacher considered to have accomplished this unsurpassed wisdom? - White no, Venerable Gotama. What are you and your teacher, Venerable Gotama, to be compared with the attainment of unsurpassed wisdom? Venerable Gotama, you and your teacher are far from the attainment of unsurpassed wisdom. - Hey Ambattha, what do you think? Although you and your teacher have not yet attained this unsurpassed attainment of wisdom, do you take the ascetic's tools and go into the deep forest and pray, "My teacher and I only eat fallen fruit to live?" - White no, Venerable Gotama. - Hey Ambattha, what do you think? Even though you and your teacher have not yet reached this unsurpassed attainment of wisdom, and have not yet understood the practice of eating fallen fruit to live, you did take a pickaxe and a basket and went into the depths of the forest and made a vow: "My teacher and I only ate roots. and fruit to live on?” - White no, Venerable Gotama. - Hey Ambattha, what do you think? Although you and your teacher have not yet attained this supreme attainment of wisdom, have not yet understood the law of eating fallen fruit to live, have not yet understood the law of eating tubers, roots, and fruits to live, have you kindled a fire at the end of the village? at the end of the neighborhood and live and worship that fire with your teacher?" - White no, Venerable Gotama. - Hey Ambattha, what do you think? Though you and your teacher have not yet attained this unsurpassed attainment of wisdom and virtue, have not yet grasped the practice of eating fallen fruit to live, have not yet understood the practice of eating tubers, roots, and fruit to live, and have not yet grasped the worship of fire, you and your teacher built a house with four doors at the crossroads with the vow: "From the four directions, if there is any recluse or brahmin - I will make offerings according to my ability, according to my strength?" - White no, Venerable Gotama. "Thus, Ambattha, you and your teacher are still lacking in the attainment of this unsurpassed knowledge, and yet lacking in the four causes of failure for the attainment of this unsurpassed knowledge, Ambattha, and yet these words are uttered by your teacher, the brahmin Pokkharasādi: "Who are these false, bald-headed, mean, unlucky recluses, born from the feet of my kinsmen, who can converse with Brahmins- a la-mon master of the three Vedas." One who has not achieved by himself the dhammas that lead to failure (for the higher dharmas). See, Ambattha, how did your teacher, the brahmin Pokkharasādi, err? Ambattha, the brahmin Pokkharasādi enjoyed the provision of King Pasenadi of Kosala. King Pasenadi of Kosala also did not allow your teacher to see you. If the king is conversing with your teacher, then speak only of your teacher through a curtain. Why, Ambattha, did King Pasenadi of Kosala not allow your teacher to see him, to whom he provided pure and true food. Ambattha, how do you think your teacher, the brahmin Pokkharasādi, has made a mistake? Hey Ambattha, what do you think? Like King Pasenadi of Kosala, he either sat on the neck of an elephant, or sat on a horse, or stood on a horse, or stood on a cart mat with ministers or princes, discussing the country. If the king leaves that place or stands aside, a Thu Da person or a servant of a Thu Da person comes. This person also stood there, also discussed the country and said: "King Pasenadi of Kosala has said so". Even if he speaks as the king says, and discusses as the king says, can he be a king or be a viceroy? - Impossible, Venerable Gotama. - Hey Ambattha, so is your family. In ancient times, hermits among the Brahmins, writers of spells, chanters of spells, sang, spoke, and collected, the holy owls that are now brahmins. -The present subject also sings, speaks, and recites like the previous ones did. Those hermits were named Atthaka (Asaca), Vamaka (Brahma), Vamadeva (Brahma), Vessàmitta (Vatican), Yamataggi (Graduate). -she), Angirasa (Uang-ky-la), Bhàradvaja (Pharaohsiung-sama), Vasettha (Ba-ma-sá), Kassapa (Ca-lettuce), Bhagu (She-nine). Although you may say: "I, a disciple, memorize their spells", only on this condition can you be considered a hermit or have attained the status of a hermit. are not? – This is not possible. Ambattha, what do you think? Have you heard what the Brahmins, the elders, the nobles, the teachers and the patriarchs talked about? In ancient times the hermits, among the Brahmins, the writers of spells, the chanters of the spells sang, spoke, and collected the holy owls that are now brahmins. , also sing, speak up, read aloud just like the previous ones did. Those hermits were named Atthaka, Vamaka, Vamadeva, Vessàmitta, Yamataggi, Angirasa, Bharadvaja, Vāsettha, Kassapa, Bhagu. Are they well bathed, well groomed, well groomed, with well-dressed hair and beard, adorned with garlands and jewels, clothed in white, enjoying and indulging in the five sensual pleasures, like your present man and teacher ? – There is no such thing. Venerable Gotama. “Do those hermits eat rice cooked from the finest white rice from which the black grains are decanted, and use soups and various dishes, like you and your teacher do now?” - Not so, Venerable Gotama. - Or are they served by young women with waistlines and tassels like you and your teacher today? - Not so, Venerable Gotama. "Or do they ride on chariots made by mares with braided manes and tails and use long sticks and whips like you and your teacher do today?" - Not so, Venerable Gotama. Or do they live in shelters in ramparts surrounded by trenches, whose gates are lowered, guarded by warriors with long swords like you and your teacher now? - Not so, Venerable Gotama. “So, Ambattha, you and your teacher are not a hermit, unlike the life of a hermit. Ambattha, if you have any doubts or doubts about Me, ask Me and I will answer. At that time, the Blessed One left the monastery and began to walk. The young Ambattha followed the Blessed One on walking meditation and searched for thirty-two good signs of the great man, doubtful, hesitating, unsatisfied, unsatisfied, that is, the sign of the hidden majesty and long and wide tongue. At that time, the Blessed One thought: "This young Ambattha sees in me nearly thirty-two good marks of the great man, minus two. As for the two good signs of the great man, the birth of doubt, the birth of hesitation, the unsatisfied, the unsatisfied, that is, the sign of the horse, the hidden sound, and the sign of the wide and long tongue. The World-Honored One immediately used supernatural powers to make the young Ambattha see the Blessed One's hidden majesty. And the Blessed One stretched out his tongue, touched and licked his ears, touched and licked his nostrils, and covered his forehead with his tongue. At that time, the young Ambattha immediately thought: "The recluse Gotama is full of thirty-two good marks of the great man, not incomplete". And said to the Blessed One: "Venerable Gotama, now we are leaving, we are very busy, there are many things to do." - Ambattha, do what you think is the right time. Then the young Ambattha climbed into the cart drawn by the mare and left. At that time the brahmin Pokkharasādi came out of Ukkattha with a great assembly of brahmins, sat in his garden and waited for the young Ambattha. When young Ambattha went to the garden, he rode as far as he could, then got off the car and walked to where the brahmin Pokkharasādi was sitting. When it was over, the young Ambattha bowed down to the brahmin Pokkharasādi and sat down to one side. After the young Ambattha sat down to one side, the brahmin Pokkharasādi said: - Dear Ambattha, have you seen the recluse Gotama? - We have seen Venerable Gotama. "My dear Ambattha, is the venerable Gotama true to the rumour, and not otherwise?" - Venerable Gotama is true to the rumors that have been spread, not otherwise. Venerable Gotama is like that, not otherwise. Venerable Gotama is full of thirty-two good marks of the great man, not lacking. - Dear Ambattha, do you have a discussion with Venerable Gotama? - I had a discussion with Venerable Gotama. "My dear Ambattha, how was that conversation?" The young Ambattha immediately narrated to the brahmin Pokkharasādi all his conversations with the Venerable Gotama. Hearing this, the brahmin Pokkharasādi said to the young Ambattha: - You are our sleazy scholar! You really are our lousy polyliterate! Thou art a master of our three lousy Vedas. It is said that those who behave like this, when the body breaks up, after death, will have to be reborn in an evil realm, in the lower realms, in hell. Ambattha, the more you attack Venerable Gotama, the more Venerable Gotama exposes us. You really are our lousy scholar! You really are our lousy polyliterate! Thou art a master of our damned three Vedas! It is said that those who behave like this, when the body breaks up, after death, will have to be reborn in an evil realm, in the lower realms, in hell. The brahmin Pokkharasādi was angry and frustrated, kicked the young Ambattha with his foot and then immediately wanted to go to the Blessed One. At that time, these brahmins said to the brahmin Pokkharasādi: "Today it is too late to visit the recluse Gotama. Tomorrow, Venerable Pokkharasādi, go visit the recluse Gotama." Nevertheless, the brahmin Pokkharasādi still made delicious dishes, hard and soft, in his own home, carried in carts, and by the light of torches from Ukkattha came out and went to the grove of Icchanankala. The monk rode his chariot as far as he could, then got out of the car and walked to the Blessed One. When he arrived, he immediately addressed the Blessed One with polite greetings, then sat down to one side. While sitting to one side, the brahmin Pokkharasādi said to the Blessed One: – Venerable Gotama, is our disciple, young Ambattha, coming here? "Brahmin, your disciple, the young Ambattha, has come here. - Venerable Gotama, did you discuss with the young Ambattha? - Brahmin, I had a discussion with the young Ambattha. - Venerable Gotama, how was your conversation with the young Ambattha? How was the conversation with the young Ambattha, the Blessed One narrated everything to the brahmin Pokkharasādi. Hearing this, the brahmin said to the Blessed One: - Venerable Gotama, young Ambattha is so stupid! Venerable Gotama, forgive young Ambattha! "Brahmin, may the young Ambattha be happy. At that time, the brahmin Pokkharasādi counted thirty-two good marks of the great man on the Blessed One's body. The brahmin saw nearly thirty-two good marks of the great man on the Blessed One's body, except for two. As for the two good signs of a great person, the birth of doubt, the birth of hesitation, the unsatisfied, and the unsatisfied, the two signs are the hidden horse and the wide and long tongue. At that time the Blessed One thought: "The brahmin Pokkharasādi has seen almost all of the thirty-two good marks of a great man in me, except for two. As for the two good marks of a great person, the birth of doubt, the birth of hesitation, the unsatisfied and the unsatisfied, that is, the sign of the horse, the hidden sound, and the sign of the broad and long tongue. The World-Honored One immediately used supernatural powers to make the brahmin Pokkharasādi see the Blessed One's hidden majesty. And the Blessed One stretched out his tongue, touched and licked his ears, touched and licked his nostrils, and covered his forehead with his tongue. At that time, the brahmin Pokkharasādi, thinking, "The recluse Gotama is full of thirty-two good marks of a great being, not incomplete," said to the Blessed One: "Today, venerable Gotama is invited. together with the group of bhikkhu-stilts to have dinner with me. The Blessed One accepted with silence. When the brahmin Pokkharasādi learned that the Blessed One had accepted the invitation, he immediately informed the Blessed One: Venerable Gotama, the meal is ready. Then, in the morning, the Blessed One put on his robes, took his bowl and robe, and went with a group of bhikkhus to the residence of the brahmin Pokkharasādi. When he arrived, he immediately sat on the prepared seat. The brahmin Pokkharasādi personally satisfied the Blessed One with delicious food, both hard and soft, while the brahmin youths received a large assembly of bhikkhus. At that time the brahmin Pokkharasādi, knowing that the Blessed One had finished his meal, had washed his hands and bowl, took another low seat and sat down to one side. The Blessed One immediately gave a lecture to the brahmin Pokkharasādi, who was sitting to one side, listening to him, giving a lecture on generosity, a discourse on morality, a discourse on the heavens, and expositions of danger, inferiority, and defilement of nature. sensual pleasures and the benefits of renunciation. When the Blessed One knew that the brahmin Pokkharasādi's mind was ready, pliable, free of obstacles, exhilarated, and faithful, he immediately preached the Dharma that the Buddhas had realized, that is, suffering, its formation, and its cessation. , religion. Just as a pure white cloth, washed away from its black stains, will easily absorb dyes, so too, in this very seat, the far-reaching dharma eye arose in the brahmin Pokkharasādi's mind: "What kind of dharma They are all set to arise and are destroyed.” At that time, the brahmin Pokkharasādi, seeing the Dharma, realizing the Dharma, realizing the Dharma, entering into the Dharma, having his doubts eliminated, his hesitations eliminated, gaining confidence, and not relying on others for the Dharma of the Deity. monk. The brahmin Pokkharasādi said to the Buddha: - How wonderful, Venerable Gotama! How wonderful, Venerable Gotama! Like a man standing up what has fallen, revealing what is hidden, showing the way to the lost, bringing light into the dark so that those who have eyes can see form. Likewise, the Dharma has been presented and explained by the Venerable Gotama. Venerable Gotama, I, my child, my wife, my entourage, my friend, take refuge in the Blessed One Gotama, take refuge in the Dharma, and take refuge in the Order of monks. I hope Venerable Gotama accepts me as a disciple, from now on until the end of my life, I will be a lifelong devotee. As Venerable Gotama visits other lay families in Ukkattha, may Venerable Gotama also visit Pokkharasàdi families. Here, brahmin young men or women will pay homage to the Blessed One, Gotama, or get up, or offer a seat, or offer water. or make the mind happy. Thus, they will enjoy happiness and benefits for a long time. "Brahmin, what you say is really good.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.25/3/2022.