The Bible Teaches People to Live Alone. The Bible Teaches People to Live Alone. The Buddha said: Don't look to the past, Don't worry about the future. The past is gone, the future has not yet come. Contemplating life In the present moment The awakened person dwells, Stable and relaxed. Be diligent today, Don't wait until tomorrow Health will weaken Unable to practice Death is sudden, Unforeseeable. Those who know how to live day and night in mindfulness, then Muni is called: One who knows how to live alone.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.27/4/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Kinh Dạy Người Biết Sống Một Mình. Kinh Dạy Người Biết Sống Một Mình. Đức Thế Tôn dạy rằng: Đừng tìm về quá khứ, Đừng lo lắng tương lai. Quá khứ đã qua rồi, Tương lai thì chưa tới. Hãy quán chiếu sự sống Trong giờ phút hiện tại Kẻ thức giả an trú, Vững chãi và thảnh thơi. Hãy tinh tiến hôm nay, Đừng đợi đến ngày mai Sức khỏe sẽ yếu dần Không thể nào thực tập Cái chết đến bất ngờ, Không thể nào biết trước. Người nào biết an trú Đêm ngày trong chánh niệm, Thì Mâu Ni gọi là: Người biết sống một mình.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.27/4/2022.

The Sutta Nipatà is the 5th sutta, of the 15 suttas belonging to the Khuddaka Nipata, ie the Minor Sutras. The Minor Sutras include 15 suttas: Khuddakapàtha (Small Chanting), Dhammapada (Dharma Sutra), Udana (Self-narrative Sutra), Itivuttaka (Nu Thi Nguoi Sutra), Vimānavatthu (Thien Cung Su Sutra), Petavatthu (The Hungry Ghost Sutra) Sutras), Theragàthà (The Elder Sangha), Therigàthà (The Elder Nirvana), Jàtaka (Original Birth), Mahàniddesa (Great Meaning), Culaniddesa (Small Meaning), Patisambhidàmagga (Non-Afraid of the Way), Apadana (The Great Meaning), The Parable, the Buddhavamsa (Buddha History) and the Cariyàpitaka (the Conduct of the Buddha). According to another classification, the Vinaya, the Abhidhamma and all the sutras have not been collected into the four main Nikayas, forming the Minor Canon. The followers of the School of Sutras do not accept the Khuddakapàtha, the Cariyàpitaka and the Apadana, and classify the others into the Abhidhamma Pitaka. The Madhyamikas do not accept the Khuddakapàtha, but accept the rest of the suttas and classify them into the Canon. According to Burmese tradition, four other volumes are added, such as Milindapanha, Suttasamgaha, Petakopadesa and Nettipakarana. This Sutra consists of 5 Chapters: Chapter I is Uragavagga - The Solid includes 12 sutras; Chapter II, Small Chapter includes 14 sutras. Chapter III, Great Product includes 12 business; Chapter IV Chapter Eight includes 16 sutras; and Chapter V, On the Road to the Other Side, contains 17 sutras in all. In total, this sutra has 5 chapters and 71 suttas. The peculiarity of this volume includes the sutras that can be considered as the oldest and most ancient sutras, that is, closest to the time of the Buddha. We rely on a number of factors to confirm the truly original nature of this Suttânipàta, both in terms of Literature and Content. Firstly, The Suttanipàta is written in the oldest and most ancient Pali form, compared with the genres we often encounter in the Digha Nikayas, the Majjhima Nikayas, the Samyutta Nikayas, and the Samyutta Nikayas. , Anguttara Nikaya (Anguttara Division). Many genres close to the Vedà (Vedic) literature are found abundantly in this volume, but not found in other volumes, such as plural nouns and verbs: sitàse, upatthitàse, caralàse. The subject forms are plural and use the singular form of some nouns such as: Vinicchayà for vinicchayâni, lakkhanà for lakkhanani, mantà for manttaya. In addition, we often encounter Vedà archetypes such as Vippahàtane, Sampayàtave, unnametave which are rarely found in other suttas. Many times we see some special nouns such as the word datthu for disva, atisìt and for atikkamiand, maga for miga, tumo for so etc.. These nouns are very close to the Vedic language not found in other sutras. Thus, it proves that the Suttanipàta Collection was written in the oldest period of the Pali language, not yet refined and fluent, with many tones like the later Pali language. The ancient value of the Pali language in this volume evaluates the primitive nature of the Suttanipàta. Another factor that helps us to know the ancient value of this volume is that some of the suttas of this volume are found in other suttas, and show that the other suttas have compiled some of the existing suttas in the Suttanipàta. For example, the Seta Sutta (Sn. 548-573) is found in the Majjhima Nikaya Mi 146; The Vāsettha Sutta (Sn. 594-656) is found also in the Majjhima Nikaya M.ii. 196. In addition, the Suttanipàta volume records a few stages in the Prince's life of seeking and studying the Way, These stories are very simple and rustic, without mixing magic spells with simple and beautiful images. The Ordaining Sutra (Sn. 405-424) describes the meeting between the Prince and King Bimbisàra, when the Prince had just ordained. King Bimbisàra stood upstairs and looked down to see the Crown Prince going for alms. "Binh Sa Vuong saw him, Standing on the terrace, seeing all the good signs, Ben said this." (409) After sending messengers to find the Crown Prince, King Bimbisàra immediately went to meet the Crown Prince and said: "Young man, you are young, naive, come into the world, High and beautiful are completed, Good is born. Slaughter… The property I give you. Enjoy and answer.” (420-421) And the Crown Prince resolutely replied: "The family lineage of the sun The birth family is Sakyamuni, Abandoning that family, My king left home. I have no desire, For all kinds of desires, Seeing danger in sensuality, Leaving them is safe; I will go, diligently, My Will is glad.” (423-424) The Subsequent Efforts speak to the temptation of the Devil. When the Prince sat under the Bodhi tree to practice, the Evil One approached and spoke in a kind voice: "You are sick, you can't use your color. Your house is almost dead, A thousand parts, you are dead; Only a part is still alive. Live, live better, Will do merits.” (426-427) The prince replied slowly, but no less energetically: "The evil relatives are distracted, what have you come here for? With little merit, I don't need it! Here is faith, diligence, And I have wisdom, So I am diligent Why do you ask that I live." (431-432) And the Crown Prince expressed his determination to fight: “Oh, Ma Nu Ci! This is your army, This is the battle army Of the Kaha clan, The coward will not defeat you Whoever conquers you will be lost. I carry the Steadfast Munja grass, Worthy of life I would rather die in battle than live in defeat." (439-440) And finally, Evil was defeated by the Prince's courage and walked away lamenting: "Seven years I followed in the footsteps of the Blessed One, could not find fault Speak the Blessed One mindfully, Like crows fly around, The stone is like a heap of fat.” “Can there be anything soft? Could there be anything sweet? Can't find the sweetness The crow flies away from there! Like a crow pecking at a rock, I abandoned Gotama." (446-448) The third story is about the hermit Asita (A Tu Da) guessing the generals for the Crown Prince. Asita saw that the gods were happy and asked the reason. The gods replied, "In the land of Lumbini In the village of the Sakyas, there was born a supremely unsurpassed Precious Bodhisattva. He was born, brought peace and happiness to mankind, so we celebrate the heart is very happy. He, the supreme being, He, the supreme human being, the human Ox-King Superior to all living beings. He will turn the wheel of Dharma, In the forest of hermits, Roaring the roar of a lion, Mighty, devouring beasts." (683-684) Master Asita immediately went to Kapilavatthu to see the Prince. "After seeing the crown prince, Shining like a flame, Pure like an Ox Star Moving in the middle of nowhere Shining like the sun Amidst the clear clouds in the sky Hermit rejoices in great joy." (687) When he saw the crown prince as bright as the sun, when he thought of the prospect of the Dharma being preached, and when he thought of his old age and frailty, At-Da burst into tears. "When he thought of his own Fate, Fate was not good, he shed tears"... (691) Faced with the worries of the Sakyas, the ascetic Ata eased his worries: Seeing them Like and worry The hermit replied: I don't see unhappiness Happening to the Prince For that (Prince), Obstacles will not exist. This position is not low, Don't worry about anything. This crown prince will attain the Supreme Bodhi fruition, Will turn the wheel of Dharma Seeing supreme purity For the sake of compassion, For the happiness of many, And the holy life To be widely propagated Long life for the rest of life Not much In the midst of His life, I will be doomed. I will not listen to the Dharma The sage needs incalculable Therefore I am sad, Unhappy and suffering." (692-694) The fourth factor that confirms the antiquity of this Sutra is that certain sentences, some examples, some images are depicted, which have become folk aphorisms. The great sea is silent. The water slot is noisy. Something is loud. What is full is quiet. These examples show us that those who know little talk a lot, those who know a lot are often silent like these two verses: "Learn the streams of water, From the ravines into the deeps The ravines flow. The great sea is full of silence. ” (720) “What is empty makes a loud noise, What is full, is silent, Stupid as water, the wise are like a full pond.” (721) For those who talk, disaster will arise from the mouth, as the verse aptly describes below: "Every human being is born, Born with a hammer in his mouth, When a fool speaks nonsense, he cuts himself off." (657) The following image, which seems to be satirical, shows the crows who saw a stone mistaken for a piece of fatty meat, came to peck to find something sweet, and when they realized they were wrong, they flew away. The verse satirizes the devil who followed the Buddha to find an opportunity to harm him, and in the end he could not harm him, so he left. “Like crows flying around the Rock like a heap of fat. “Maybe something soft?” “What could be sweet?” (447) "Can't find anything sweet The crow flies away Like a crow pecking at a rock I abandoned Gotama." (448) Another verse about the waves of the sea that do not arise in the middle of the ocean, tells us that the liberated person is always calm and quiet, As in the following verse: "As in the center of the ocean's center, The waves of the sea have no birth, The sea is completely still, So too, bhikkhus, Standing still, without wavering, No excitement, Excited in the middle life.” (920) The Buddha advised those who left home to live alone, diligently practicing, like a rhinoceros with only one horn, living alone in the forest. “Due to closeness and communication, Sincerity is born, Depending on affection, this Suffering may arise. Seeing harm, Born of affection, Live alone Like a single-horned rhinoceros." (36) "Like a deer in the mountains, Nothing is bound, Goes where it wants to find food, Like the wise, Seeing freedom and freedom, Live alone Like a one-horned rhinoceros." (37) When the Buddha preached, introducing his new way, He had to deal with two very powerful social systems that prevailed in Indian society at that time, namely the Samana organization and the Brahmin organization. Each system has a number of cardinals leading the congregation, with different and sometimes contradictory doctrines and methods of practice. The Buddha boldly removed what he considered an obstacle to human enlightenment and liberation, and charted his own special new path. First of all, the Buddha did not accept the life of a monk, but also guessed numbers, guessed dreams, divination, ate food brought by chanting: "I have no use for food from chanting, O Brahmin door, This is not the Dharma, Of the wise. All Buddhas renounce, Singing verses." (480) "Do not use spells, Anthava Vedà, Do not organize dream predictions, See signs and see stars, May My disciples, Don't guess the animal's cry, No cure, no birth, No quack practice." (927) The Buddha also did not accept praying for auspicious omens. The gods asked the Buddha how to get good omens (Mangalam), the Buddha replied with 48 good deeds, because only good deeds are the ultimate auspicious omens, as the Mangala sutta aptly describes: "There is no body. approach the fool As close to the wise, Paying homage to the worthy Is the supreme good omen." (259) “Learning many good professions, Skilled in training, learning Speak well-spoken words. The ultimate auspicious omen.” (261) “Treasure mother and father Nurturing wife and children Working in a job without trouble, Is the ultimate good omen.” (262) "Giving alms, practicing the right Dharma, Taking care of relatives, Doing karma, without fault, Is the supreme good omen." (263) “Cease and abandon evil, Conquer passion for wine, In the Dharma without distraction, Is the supreme good omen. ” (264) “Be respectful and humble Know enough and be grateful At the right time, hearing the right Dharma Is the supreme good omen.” (265) Thus, the Buddha rejected belief in auspicious omens and encouraged doing good deeds, for good deeds are the ultimate auspicious omens. One step further, the Buddha did not accept the views of the Brahmins, believing in the theory of life and death to consider himself the most respectable caste, just because he was born from the mouth of Brahma and thus the Sassara castes. The imperial capital, Vesak and Thu Da must respect and serve the Brahmin class. The Buddha opposed this conception of life and stated that only through actions can one's value be judged, whether a person is worthy of respect or not. “Poverty is not because of birth. Pham Chi is not born, Due to practice, becomes mean, Due to practice becomes Pham Chi." (136) "Not born of life (*) Called Brahmin! Not by birth, Called the Principal non-Brahmin by action, Called the Principal Brahmin by action. (Central Sutra) (*) life birth: birth Step one step further, the Buddha rejected the treatises, philosophies, because they cannot lead people to liberation and peace. There were 63 theories prevailing in the Buddha's time, and the Buddha rejected them, because they only provoked more controversy: "The ascetics argue, There are 63 theories, Here are the written statements Y, ideas arise. .” (538) "He who dwells in an ant, Viewing that view is supreme In the world, puts that view In the supreme position, He says it all, Others are inferior, Hence not beyond the debates of the world." (796) “Those who want to argue After entering the assembly, They attack each other, They call each other stupid What makes it high, It also harms the earth, Yet it still speaks High tribute. ” (830) “Not from knowledge From tradition, from wisdom Not from precepts, Purity is brought.” (839) "You were fanatical, Not leading to purity Because you were biased, With wisdom and view." (910) After rejecting superstition, wrong views, traditions, good omens, treatises, sacrifices to gods, fire sacrifices, etc., Buddha himself built his own path to liberation and enlightenment. And the collection of Suttanipàta shows us how the verses describing the Buddha differ from the current pagan teachers. First of all, he is the one with eyes, the cakkhumantu, who has the dharma eye to see all: "The real Buddha has eyes For all dharmas. (161) "One whose eyes appear This world and the heavens sweep away all gloom, Solitude, attain peace." (956) "He is perfectly enlightened, O Brahmin, One who has eyes to see In all things. (992) The Buddha is one who has a clear vision, a thorough understanding, sees suffering in doctrines, accepts no doctrines, seeks truth, he finds inner peace. . “With Me there is no talking! This is how I say it, After carefully observing Clinging in dharma In all views. I have no attachment, I see a store of Tranquility in my heart." (837) "Whoever has cut off birth-formation, No longer sowing more seed, Life-form has ended, No longer wants to be born, Called a recluse who walks alone in silence, The hermit has seen the Path of Tranquility. ” (208) The lifestyle introduced by the Buddha was a life of a hermit, Mani, who had abandoned his family to live without a home, without any abode. "Intimacy, born of fear, Abode of dust, No abode, no body Image of a hermit." (207) One who has subdued craving and craving, Don't let lust rule. “He lives far away from All things in the world… Like a lotus with thorns, Born in water, Unaffected by water and mud Attached to and wet with body, Thus the hermit Speaks peacefully, free from greed, Free from desire and life, Clinging and absorbing.” (845) A hermit has no need, no view, no wrong view, renounces doctrines and has no argument with anyone in the world. "It is to him that neither Self nor not-self is empty. He has cleansed, All wrong views in the world." (787) “Some say This is the truth, Testimonies say to others, It is empty of falsehoods. Due to such clinging, We argue and fight, Why is the ascetic. Not saying the same thing.” (88) “Permanently equanimous, mindful, Do not think of oneself as equal to others. Better than people, inferior to people, he is not impulsive." (855) Living a life of renunciation, with no attachment to anything, the hermit lives a life of non-being, there is no “I”; without "mine", practice selflessness well. "He has no children, Animals, fields, possessions, Nothing to grasp, It's me, it's not me." (858) "He who has nothing, Nothing, does not grieve, Does not go to dharmas He calls peace." (861) "Do not think: "this is mine" Do not think: "this is yours" He has no self No sorrow, no self." (951) Through the practice of not-self, the hermit came to inner peace: "Remain calm Inwardly, There is no self, From where there is no-self." (919) And the final destination of the spiritual path, for the hermit, is "Nirvana of Tranquility". "Abandoning lust, this wise bhikkhu, Attests to immortality, purity, Nirvana, permanent residence!" One notable point is that this volume has some very popular sutras, and is regularly recited and read by monks of the Southern States, such as the Ratanasutta (Precious Sutra), the Mangalasutta (the Good Sutra) and the Mettasutta (the Compassionate Sutra). In addition, there are many suttas that are concise, meaningful, and praise the hermit's life, highlighting the feature of this sutta as exalting in the life of a monastic aspirant, such as the Snake Sutra, the Hermit Sutra, and the Sermon Sutra. Rahula, Dhammika, Nàlaka, Parabhida, Tuvataka, Attadanda, Sàriputta. These sutras deal largely with hermitage, and as such highlight the peaceful spiritual context that this Sutra emphasizes particularly.In addition, there are many suttas that are concise, meaningful, and praise the hermit's life, highlighting the feature of this sutta as exalting in the life of a monastic aspirant, such as the Snake Sutra, the Hermit Sutra, and the Sermon Sutra. Rahula, Dhammika, Nàlaka, Parabhida, Tuvataka, Attadanda, Sàriputta. These sutras deal largely with hermitage, and as such highlight the peaceful spiritual context that this Sutra emphasizes particularly.In addition, there are many suttas that are concise, meaningful, and praise the hermit's life, highlighting the feature of this sutta as exalting in the life of a monastic aspirant, such as the Snake Sutra, the Hermit Sutra, and the Sermon Sutra. Rahula, Dhammika, Nàlaka, Parabhida, Tuvataka, Attadanda, Sàriputta. These suttas deal largely with hermitage, and as such highlight the peaceful spiritual context that this Sutra emphasizes in a special way.. Attadanda Sutta, Sàriputta Sutta. These sutras deal largely with hermitage, and as such highlight the peaceful spiritual context that this Sutra emphasizes particularly.. . . . . . . . . . . . . . . . . . Attadanda Sutta, Sàriputta Sutta. These sutras deal largely with hermitage, and as such highlight the peaceful spiritual context that this Sutra emphasizes particularly.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.21/4/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Tập Sutta Nipatà là kinh thứ 5, trong 15 kinh thuộc Bộ Khuddaka Nipàta tức là Tiểu Bộ Kinh. Bộ Tiểu Bộ Kinh gồm có 15 kinh: Khuddakapàtha (Tiểu Tụng Kinh), Dhammapada (Pháp Cú), Udàna (Tự Thuyết Kinh), Itivuttaka (Như Thị Ngữ Kinh), Vimànavatthu (Thiên Cung Sự Kinh), Petavatthu (Ngạ Quỷ Sự Kinh), Theragàthà (Trưởng Lão Tăng Kệ), Therigàthà (Trưởng Lão Ni Kệ), Jàtaka (Bổn Sanh), Mahàniddesa (Ðại Nghĩa Tích), Cùlaniddesa (Tiểu Nghĩa Tích), Patisambhidàmagga (Vô Ngại Giải Ðạo), Apadàna (Thí Dụ Kinh), Buddhavamsa (Phật Sử) và Cariyàpitaka (Hạnh tạng). Theo một phân loại khác, Luật Tạng, Luận Tạng và tất cả kinh chưa được sưu tập vào 4 Bộ Nikàyà chính, lập thành Tiểu Bộ Kinh. Các vị thọ trì Trường Bộ Kinh không chấp nhận các kinh Khuddakapàtha, Cariyàpitaka và Apadàna, và phân loại các kinh khác vào Luận Tạng. Các vị thọ trì Trung Bộ Kinh không chấp nhận tập Khuddakapàtha, nhưng chấp nhận các kinh còn lại và phân loại chúng vào Kinh tạng. Theo truyền thống Miến Ðiện, 4 tập khác được cộng thêm vào, như Milindapanha, Suttasamgaha, Petakopadesa và Nettipakarana. Kinh Tập này gồm có 5 Chương: Chương I là Uragavagga – Phẩm Rắn gồm có 12 kinh; Chương II, Tiểu Phẩm gồm có 14 kinh. Chương III, Ðại Phẩm gồm có 12 kinh; Chương IV Phẩm Tám gồm có 16 kinh; và Chương V, Trên Con Ðường Ðến Bờ Bên Kia, gồm có 17 kinh tất cả. Tổng cộng kinh này có 5 Chương và 71 bài kinh. Ðặc biệt của tập này gồm những kinh có thể được xem là những kinh xưa nhất, cổ nhất, nghĩa là gần với thời đức Phật nhất. Chúng tôi dựa trên một số yếu tố để xác nhận tánh chất thật sự nguyên thủy của Bộ Suttànipàta này, về cả hai mặt Văn cú và Nội dung. Trước hết, Tập Suttanipàta viết bằng một thể văn Pàli xưa nhất và cổ kính nhất, so sánh với các thể văn chúng ta thường được gặp trong các Bộ Dìgha Nikàya (Trường Bộ), Majjhima Nikàya (Trung Bộ), Samyutta Nikàya (Tương Ưng Bộ), Anguttara Nikàya (Tăng Chi Bộ). Nhiều thể văn gần với văn Vedà (Vệ Ðà) được tìm thấy rất nhiều trong tập này, nhưng không tìm thấy trong các tập khác, như các danh từ và động từ số nhiều: sitàse, upatthitàse, caramàse. Các hình thức chủ cách số nhiều và sử dụng cách số ít của một số danh từ như: Vinicchayà thế cho vinicchayàni, lakkhanà thế cho lakkhanàni, mantà thế cho mantàya. Ngoài ra, chúng ta thường gặp các nguyên mẫu Vedà như Vippahàtane, Sampayàtave, unnametave rất ít khi được tìm thấy trong các tập kinh khác. Nhiều khi chúng ta thấy một số danh từ đặc biệt như chữ datthu thế cho disvà, atisìtvà thế cho atikkamivà, maga thế cho miga, tumo thế cho so v.v… Những danh từ này rất gần với tiếng Vệ đà không tìm thấy ở các bộ kinh khác. Như vậy, chứng tỏ Tập Suttanipàta được viết trong thời kỳ xưa nhất của ngôn ngữ Pàli, chưa được trau chuốt lưu loát, nhiều âm điệu như ngôn ngữ Pàli sau này. Giá trị cổ kính của ngôn ngữ Pàli trong tập này đánh giá tánh chất nguyên thủy của tập Suttanipàta. Một yếu tố nữa giúp chúng ta biết giá trị cổ kính của tập này là một số kinh của tập này được tìm thấy trong các bộ kinh khác, và chứng tỏ các kinh khác đã sưu tầm một số kinh hiện có trong bộ Suttanipàta. Ví dụ kinh Seta (Sn. 548-573) được tìm thấy trong Majjhima Nikàya M.i. 146; kinh Vàsettha (Sn. 594-656) được tìm thấy cũng trong Majjhima Nikàya M.ii. 196. Ngoài ra, tập Suttanipàta có ghi chép lại một vài giai đoạn trong đời sống tìm đạo và học đạo của Thái tử, những mẫu chuyện này rất giản dị và mộc mạc, không có xen lẫn thần thông phù phép với những hình ảnh thật đơn sơ và tươi đẹp. Kinh Xuất gia (Sn. 405-424) diễn tả cuộc gặp gỡ giữa Thái tử với Vua Bimbisàra, khi Thái tử vừa mới xuất gia. Vua Bimbisàra đứng trên lầu nhìn xuống thấy Thái tử đang đi khất thực. “Bình Sa Vương thấy Ngài, Ðứng trên sân lầu thượng Thấy đầy đủ tướng tốt, Bèn nói lên lời này.” (409) Sau khi sai sứ giả đi theo để tìm chỗ Thái tử, Vua Bimbisàra liền đi đến gặp Thái tử và thưa: “Ngài thanh niên tuổi trẻ, Ngây thơ, bước vào đời, Cao đẹp được viên mãn, Thiện sanh giòng Sát lỵ… Tài sản ta cho ngươi. Hãy hưởng và trả lời.” (420-421) Và Thái tử dứt khoát trả lời: “Giòng họ thuộc mặt trời Sanh tộc là Thích Ca, Từ bỏ gia tộc ấy, Thưa vua Ta xuất gia. Ta không có thiết tha, Ðối với các loại dục, Thấy nguy hiểm trong dục, Bỏ chúng, là an ổn; Ta sẽ đi, tinh tấn, Ý Ta được hoan hỷ.” (423-424) Kinh Tinh Tấn tiếp theo nói lên sự cám dỗ của Ác ma. Khi Thái tử ngồi dưới cây Bồ đề tu hành, Ác ma đến gần, nói lên giọng từ mẫn: “Ngươi ốm, không dung sắc Nhà ngươi gần chết rồi, Cả ngàn phần, ngươi chết; Chỉ một phần còn sống. Hãy sống, sống tốt hơn, Sẽ làm các công đức.” (426-427) Thái tử trả lời từ tốn, nhưng không kém phần nghị lực: “Bà con ác phóng dật, Ngươi đến đây làm gì? Với công đức nhỏ bé, Ta đâu có cần đến! Ðây có tín, tinh tấn, Và Ta có trí tuệ, Như vậy Ta tinh tấn Sao ngươi hỏi Ta sống.” (431-432) Và Thái tử nói lên quyết tâm chiến đấu của mình: “Ôi này Ma Nu Ci! Ðây là quân đội ngươi, Ðây quân đội chiến trận Của giòng họ Kanhà, Kẻ nhát, không thắng ngươi Ai thắng ngươi được lạc. Ta mang cỏ Munja Vững thay, đáng đời sống Thà Ta chết chiến trận Tốt hơn sống thất bại.” (439-440) Và cuối cùng, Ác ma thất bại trước dũng chí của Thái tử và vừa bỏ đi vừa than: “Bảy năm ta bước theo Chân theo chân Thế Tôn, Không tìm được lỗi lầm Nói Thế Tôn chánh niệm, Như quạ bay xung quanh, Hòn đá như đống mỡ.” “Có thể có gì mềm? Có thể có gì ngọt? Không tìm được vị ngọt Quạ từ đó bay đi! Như quạ mổ hòn đá Ta bỏ Gotama.” (446-448) Câu chuyện thứ ba nói về ẩn sĩ Asita (A Tư Ðà) đoán tướng cho Thái tử. Asita thấy Chư thiên vui mừng liền hỏi duyên cớ. Chư thiên đáp: “Tại xứ Lâm tì ni Trong làng các Thích Ca, Có sanh vị Bồ tát Báu tối thắng, vô tỷ. Ngài sanh, đem an lạc Hạnh phúc cho loài người, Do vậy chúng tôi mừng Tâm vô cùng hoan hỷ. Ngài, chúng sanh tối thượng Ngài, loài người tối thắng, Bậc Ngưu Vương loài người Thượng Thủ mọi sanh loại. Ngài sẽ chuyển Pháp luân, Trong khu rừng ẩn sĩ, Rống tiếng rống sư tử, Hùng mạnh, nhiếp loài thú.” (683-684) Ðạo sư Asita liền vội vàng đi đến Kapilavatthu để được chiêm ngưỡng Thái tử. “Sau khi thấy Thái tử, Chói sáng như lửa ngọn, Thanh tịnh như Sao ngưu Vận hành giữa hư không Sáng chiếu như mặt trời Giữa trời thu mây tịnh Ẩn sĩ tâm hoan hỷ Ðược hỷ lạc rộng lớn.” (687) Khi thấy Thái tử chói sáng như mặt trời, khi nghĩ đến viễn ảnh chánh pháp được tuyên thuyết, nghĩ đến phận mình già yếu, A Tư Ðà đã phát khóc. “Khi vị ấy nghĩ đến Số mệnh của tự mình, Số mệnh không tốt đẹp, Vị ấy rơi nước mắt”… (691) Trước sự lo lắng của các vị Thích Ca, ẩn sĩ A Tư Ðà giải tỏa mối lo lắng: “Thấy họ Thích lo lắng Vị ẩn sĩ trả lời: Ta không thấy bất hạnh Xảy đến cho Thái tử Ðối với (Thái tử) ấy, Chướng ngại sẽ không có. Vị này không hạ liệt, Chớ có lo lắng gì. Thái tử này sẽ chứng Tối thượng quả Bồ đề, Sẽ chuyển bánh xe Pháp Thấy thanh tịnh tối thắng Vì lòng từ thương xót, Vì hạnh phúc nhiều người, Và đời sống Phạm hạnh Ðược truyền bá rộng rãi Thọ mạng ta ở đời Còn lại không bao nhiêu Ðến giữa đời sống Ngài, Ta sẽ bị mệnh chung. Ta sẽ không nghe Pháp Bậc tinh cần vô tỷ Do vậy ta sầu não, Bất hạnh và khổ đau.” (692-694) Yếu tố thứ tư xác nhận sự cổ kính của Kinh Tập này là một số câu văn, một số ví dụ, một số hình ảnh được diễn tả, đã trở thành những câu cách ngôn dân gian. Biển lớn thì im lặng. Khe nước thời chảy ồn. Cái gì trống kêu to. Cái gì đầy thì yên lặng. Những ví dụ này cho chúng ta thấy những kẻ ít hiểu biết thì hay nói nhiều, những kẻ hiểu biết nhiều thời thường im lặng như 2 câu kệ sau đây: “Hãy học các giòng nước, Từ khe núi vực sâu Nước khe núi chảy ồn Biển lớn đầy im lặng.” (720) “Cái gì trống kêu to, Cái gì đầy, im lặng, Ngu như ghè vơi nước Bậc Trí như ao đầy.” (721) Với những kẻ hay nói, họa sẽ tự miệng sanh, như câu kệ khéo diễn tả dưới đây: “Phàm con người đã sanh, Sanh với búa trong miệng, Kẻ ngu khi nói bậy, Tự chặt đứt lấy mình.” (657) Hình ảnh sau đây, có vẻ trào phúng, nói đến đàn quạ thấy hòn đá lầm tưởng là miếng thịt mỡ, đến mổ để tìm cái gì ngọt, khi mổ xong biết mình lầm liền bay đi. Câu kệ châm biếm Ác ma đi theo đức Phật để tìm cơ hội hại Ngài, cuối cùng hại Ngài không được nên bỏ đi. “Như quạ bay xung quanh Hòn đá như đống mỡ. “Có thể có gì mềm?” “Có thể có gì ngọt?” (447) “Không tìm được gì ngọt Quạ từ đó bay đi Như quạ mổ hòn đá Ta bỏ Gotama.” (448) Một câu kệ nữa nói đến sóng biển không sanh ở giữa biển đại dương, cho chúng ta biết, kẻ đã giải thoát bao giờ cũng trầm tĩnh yên lặng, như bài kệ sau đây: “Như chính giữa trung ương Của biển cả đại dương, Sóng biển không có sanh, Biển hoàn toàn đứng lặng Cũng vậy, vị tỷ kheo, Ðứng lặng không giao động Không có sự bồng bột Náo nức ở giữa đời.” (920) Ðức Phật khuyên các người xuất gia, nên sống riêng một mình tinh tấn tu hành, như con tê giác chỉ có một sừng, sống một mình trong rừng. “Do thân cận giao thiệp Thân ái từ đấy sanh, Tùy thuận theo thân ái, Khổ này có thể sanh. Nhìn thấy những nguy hại, Do thân ái sanh khởi, Hãy sống riêng một mình Như tê ngưu một sừng”. (36) “Như nai trong núi rừng Không gì bị trói buộc, Tự đi chỗ nó muốn Ðể tìm kiếm thức ăn, Như các bậc hiền trí Thấy tự do giải thoát, Hãy sống riêng một mình Như tê ngưu một sừng.” (37) Khi đức Phật thuyết pháp, giới thiệu đạo mới của Ngài, Ngài phải đương đầu với hai hệ thống xã hội rất hùng mạnh đang ngự trị trên xã hội Ấn Ðộ bấy giờ, tức là tổ chức Sa môn và tổ chức Bà la môn. Mỗi hệ thống có một số giáo chủ cầm đầu với hội chúng, với chủ thuyết, với phương pháp tu hành sai biệt và nhiều khi mâu thuẫn nhau. Ðức Phật đã mạnh dạn loại bỏ những gì Ngài xem là trở ngại cho con người giác ngộ và giải thoát, và tự mình vạch ra một con đường mới mẻ đặc biệt của Ngài. Trước hết, đức Phật không chấp nhận đời sống người tu hành mà còn đoán số, đoán mộng, bói toán, ăn các đồ ăn do kệ tụng đem lại: “Ta không có thọ dụng Ðồ ăn từ kệ tụng, Hỡi này Bà la môn, Ðây không phải là pháp, Của những người có trí. Chư Phật đều từ bỏ, Ca hát các bài kệ.” (480) “Chớ có dùng bùa chú, Anthava Vedà, Chớ tổ chức đoán mộng, Coi tướng và xem sao, Mong rằng đệ tử Ta, Không đoán tiếng thú kêu Không chữa bệnh không sanh, Không hành nghề lang băm.” (927) Ðức Phật cũng không chấp nhận cầu mong điềm lành. Các chư Thiên hỏi đức Phật làm thế nào được điềm lành (Mangalam), đức Phật trả lời bằng 48 hành động tốt, vì chỉ có hành động lành là điềm lành tối thượng, như kinh Mangala sutta đã khéo diễn tả: “Không thân cận kẻ ngu Như gần gũi bậc trí, Ðảnh lễ người đáng lễ Là điềm lành tối thượng.” (259) “Học nhiều nghề nghiệp giỏi, Khéo huấn luyện, học tập Nói những lời khéo nói. Là điềm lành tối thượng.” (261) “Hiếu dưỡng mẹ và cha Nuôi dưỡng vợ và con Làm nghề không rắc rối, Là điềm lành tối thượng.” (262) “Bố thí, hành đúng pháp, Săn sóc các bà con, Làm nghiệp, không lỗi lầm, Là điềm lành tối thượng.” (263) “Chấm dứt, từ bỏ ác, Chế ngự đam mê rượu, Trong pháp không phóng dật, Là điềm lành tối thượng.” (264) “Kính lễ và hạ mình Biết đủ và biết ơn Ðúng thời, nghe chánh pháp Là điềm lành tối thượng.” (265) Như vậy, đức Phật bác bỏ sự tin tưởng ở điềm lành và khuyến khích làm các hạnh lành, vì các hạnh lành là điềm lành tối thượng. Thêm một bước nữa, đức Phật không chấp nhận quan điểm của các Bà la môn, tin tưởng ở thuyết thọ sanh tử cho mình là giai cấp đáng tôn trọng nhất, chỉ vì sanh ra từ miệng Phạm thiên và do vậy các giai cấp Sát đế lỵ, Phệ xá và Thủ đà phải tôn trọng phục vụ giai cấp Bà la môn. Ðức Phật chống lại quan điểm thọ sanh này và tuyên bố rằng chỉ do hành động mới đánh giá giá trị con người, xem con người có đáng tôn trọng hay không. “Bần tiện không vì sanh. Phạm chí không vì sanh, Do hành, thành bần tiện, Do hành thành Phạm chí.” (136) “Không phải do thọ sanh (*) Ðược gọi Bà la môn! Không phải do thọ sanh, Gọi phi Bà la môn Chính do sự hành động, Ðược gọi Bà la môn Chính do sự hành động Gọi phi Bà la môn.” (Trung Bộ Kinh) (*) thọ sanh: đẻ Bước thêm một bước nữa, đức Phật bác bỏ các luận thuyết, các triết lý suông, vì chúng không thể đưa con người đến giải thoát, an tịnh. Có đến 63 luận thuyết thịnh hành trong thời đức Phật và đức Phật đều bác bỏ chúng, vì chúng chỉ gây thêm tranh luận: “Các Sa môn tranh luận, Có đến 63 thuyết, Các ngôn thuyết văn tự Y đây, các tưởng khởi.” (538) “Ai thiên trú trong kiến, Xem kiến ấy tối thắng Ở đời đặt kiến ấy Vào địa vị tối thượng, Người ấy nói tất cả, Người khác là hạ liệt, Do vậy không vượt khỏi Sự tranh luận ở đời.” (796) “Những ai muốn tranh luận Sau khi vào hội chúng, Chúng công kích lẫn nhau, Chúng gọi nhau là ngu Cái làm nó cống cao Cũng là đất hại nó, Tuy vậy nó vẫn nói Lời cống cao kiêu mạn.” (830) “Không phải từ tri kiến Từ truyết thống, từ trí Không phải từ giới cấm, Thanh tịnh được đem đến.” (839) “Ngươi đã có cuồng tín, Không đưa đến thanh tịnh Vì đã có thiên vị, Với tri kiến tác thành.” (910) Sau khi bác bỏ mê tín dị đoan, tà kiến, truyền thống, điềm lành, các luận thuyết, tế thần, tế lửa, v.v… Ðức Phật tự mình xây dựng con đường giải thoát, giác ngộ của mình. Và tập Suttanipàta sưu tầm cho chúng ta thấy, những bài kệ diễn tả đức Phật, sai khác với các ngoại đạo sư hiện tại như thế nào. Trước hết, Ngài là bậc có mắt, cakkhumantu, có pháp nhãn thấy rõ tất cả: “Ðức Phật thật có mắt Ðối với tất cả pháp. (161) “Bậc có mắt xuất hiện Ðời này và thiên giới Quét sạch mọi u ám, Ðộc cư, chứng an lạc.” (956) “Vị ấy Chánh đẳng giác Hỡi này Bà la môn, Bậc có mắt thấy được Trong tất cả các pháp.” (992) Ðức Phật là vị có một cái nhìn sáng suốt, một sự hiểu biết thấu triệt, thấy đau khổ trong các chủ thuyết, không chấp nhận chủ thuyết nào, tìm đến chân lý, Ngài thấy được sự an tịnh nội tâm. “Với Ta không có nói! Ta nói như thế này, Sau khi quan sát kỹ Sự chấp thủ trong pháp Trong tất cả tri kiến. Ta không có chấp trước, Ta thấy sự cất chứa Tịch tịnh trong nội tâm.” (837) “Ai đã chặt sanh hữu, Không còn gieo giống thêm, Sanh hữu đã đoạn tận, Không còn muốn thọ sanh, Ðược gọi là ẩn sĩ Một mình đi im lặng, Bậc ẩn sĩ đã thấy Con đường tịch tịnh ấy.” (208) Nếp sống đức Phật giới thiệu là một nếp sống của vị ẩn sĩ, Mâu ni, một vị đã từ bỏ gia đình sống không gia đình, không có trú xứ nào. “Thân mật, sinh sợ hãi, Trú xứ sanh bụi bậm Không trú xứ, không thân Hình ảnh bậc ẩn sĩ.” (207) Một vị đã nhiếp phục tham ái và ái dục, không để ái dục chi phối. “Vị ấy sống viễn ly Mọi sự việc ở đời… Như hoa sen có gai, Sinh ra ở trong nước, Không bị nước và bùn Mắc dính và thân ướt, Như vậy bậc ẩn sĩ Nói an tịnh, không tham, Không bị dục và đời, Mắc dính và thấm ướt.” (845) Một vị ẩn sĩ không có thiếu thốn, không có tri kiến, không có tà kiến, từ bỏ các chủ thuyết và không có tranh luận với ai ở đời. “Chính đối với vị ấy, Ngã, phi ngã đều không Vị ấy đã tẩy sạch, Mọi tà kiến ở đời.” (787) “Một số người nói rằng Ðây mới là sự thật, Chứng nói các người khác, Là trống không giả dối. Do chấp thủ như vậy, Chúng tranh luận đấu tranh, Vì sao bậc Sa môn. Không cùng nói một lời.” (88) “Thường trú xả, chánh niệm, Không nghĩ mình bằng người. Hơn người thua kém người Vị ấy không bồng bột.” (855) Sống đời sống viễn ly, không tham đắm vật gì, vị ẩn sĩ sống đời sống vô hữu, không có “Ta”; không có “của Ta”, thực hành hạnh vô ngã một cách tốt đẹp. “Vị ấy không con cái, Thú vật, ruộng, tài sản, Không có gì nắm lấy, Là ta, là không ta.” (858) “Ai không có vật gì, Không có, không sầu muộn, Không đi đến các pháp Vị ấy gọi an tịnh.” (861) “Không nghĩ: “đây của tôi” Không nghĩ: “đây của người” Người không có tự ngã Không sầu gì không ngã.” (951) Nhờ thực hành vô ngã, vị ẩn sĩ đi đến an tịnh trong nội tâm: “Hãy giữ được an tịnh Về phía từ nội tâm, Ðã không có tự ngã, Từ đâu có vô ngã.” (919) Và đích cuối cùng của con đường tu hành, đối với vị ẩn sĩ là “Niết bàn tịch tịnh”. “Từ bỏ lòng tham dục, Ðây tỷ kheo có tuệ, Chứng bất tử tịch tịnh, Niết bàn giới, thường trú!” Một điểm son đáng chú ý là tập này có một số kinh rất được phổ thông, và được chư Tăng các nước Nam Tông tụng đọc thường xuyên như kinh Ratanasutta (kinh Châu Báu), kinh Mangalasutta (kinh Ðiềm Lành) và kinh Mettasutta (kinh Từ Bi). Ngoài ra có nhiều bài kinh ngắn gọn, ý tứ hàm xúc, tán thán hạnh ẩn sĩ làm nổi bật đặc điểm của kinh này là tán dương ở đời sống của vị xuất gia tầm đạo, như kinh Rắn, kinh Vị Ẩn sĩ, kinh Ràhula, kinh Dhammika, kinh Nàlaka, kinh Paràbhida, kinh Tuvataka, kinh Attadanda, kinh Sàriputta. Những kinh này phần lớn đề cập đến hạnh ẩn sĩ, và như vậy làm nổi bật bối cảnh an tịnh tu hành mà Kinh Tập này đề cao một cách đặc biệt.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.21/4/2022.

PHUC SUTRAS/ NIPATA SUTTA/ TAP SUTRA. (IV) Great Goodness Sutra (Mahamangala Sutta) . Thus have I heard: At one time the Blessed One was staying at Sàvatthi, at Jetavana, in Anathapindika's garden. Then a deva, when the night was almost over, with a wonderful color illuminating the entire Jetavana region, approached the Blessed One, and, having bowed down to the Blessed One, stood to one side. Standing to one side, that heavenly man with a verse said to the Blessed One: God: 258. Many gods and humans, Thinking of good omens, Wishing and waiting, A safe life, Please speak about About supreme omen. The World Religion: 259. Not close to the fool, But close to the wise, Paying homage to the worthy Is the ultimate good omen. 260. In the appropriate residence, the previous merit has done, Righteous direction of the mind, Is the ultimate good thing. 261. Learned a lot, good career, Skilled in learning and training, To speak well-spoken words Is the ultimate good omen. 262. Being filial to your mother and father, Nurturing your wife and children, Having a job without problems Is the ultimate auspicious. 263. Giving alms, practicing the right Dharma, Taking care of relatives, Doing karma without mistakes Is the ultimate good omen. 264. Termination, abandoning evil, Conquering passion for alcohol, In the Dharma, no distraction Is the ultimate good omen. 265. Paying respects and condescending, Knowing enough and grateful, At the right time, hearing the Dharma Is the ultimate good omen. 266. Patience, gentle words, See the Sa-mon, On time, discuss the Dharma, Is the ultimate good omen. 267. Asceticism and Virtue, Seeing the Holy Truth, Enlightenment and Nirvana Is the ultimate good omen. 268. When touching life, the mind is not moved, not sad, Not unclean, peaceful Is the ultimate good omen. 269. To do such a thing, Nowhere fails, Everywhere is safe, Is the ultimate good omen.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.AUSTRALA,SYDNEY.18/4/2022.VIETNAMESE TRANSLATE NGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

KINH HANH PHUC/ NIPATA SUTTA/ KINH TAP. (IV) Kinh Ðiềm Lành Lớn (Kinh Ðại Hạnh Phúc - Mahamangala Sutta) . Như vầy tôi nghe: Một thời Thế Tôn trú tại Sàvatthi, ở Jetavana, khu vườn ôngAnàthapindika. Rồi một Thiên nhân, khi đêm đã gần mãn, với dung sắc thù thắng chói sáng toàn vùng Jetavana, đi đến Thế Tôn, sau khi đến đảnh lễ Thế Tôn rồi đứng một bên. Ðứng một bên, vị Thiên nhân ấy với bài kệ bạch Thế Tôn: Thiên nhân: 258. Nhiều Thiên nhân và Người, Suy nghĩ đến điềm lành, Mong ước và đợi chờ, Một nếp sống an toàn, Xin Ngài hãy nói lên Về điềm lành tối thượng. Thế Tôn: 259. Không thân cận kẻ ngu, Nhưng gần gũi bậc trí, Ðảnh lễ người đáng lễ Là điềm lành tối thượng. 260. Ở trú xứ thích hợp, Công đức trước đã làm, Chân chánh hướng tụ tâm, Là điều lành tối thượng. 261. Học nhiều, nghề nghiệp giỏi, Khéo huấn luyện học tập, Nói những lời khéo nói Là điềm lành tối thượng. 262. Hiếu dưỡng mẹ và cha, Nuôi dưỡng vợ và con, Làm nghề không rắc rối Là điềm lành tối thượng. 263. Bố thí, hành đúng pháp, Săn sóc các bà con, Làm nghiệp không lỗi lầm Là điềm lành tối thượng. 264. Chấm dứt, từ bỏ ác, Chế ngự đam mê rượu, Trong pháp, không phóng dật Là điềm lành tối thượng. 265. Kính lễ và hạ mình, Biết đủ và biết ơn, Ðúng thời, nghe Chánh pháp Là điềm lành tối thượng. 266. Nhẫn nhục, lời hòa nhã, Yết kiến các Sa-môn, Ðúng thời, đàm luận pháp, Là điềm lành tối thượng. 267. Khắc khổ và Phạm hạnh, Thấy được lý Thánh đế, Giác ngộ quả Niết bàn Là điềm lành tối thượng. 268. Khi xúc chạm việc đời, Tâm không động, không sầu, Không uế nhiễm, an ổn Là điềm lành tối thượng. 269. Làm sự việc như vậy, Không chỗ nào thất bại, Khắp nơi được an toàn, Là điềm lành tối thượng.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.18/4/2022.

The simple path and the Middle Way taught by the Enlightened One? The simple Way Traditionally, the Eightfold Path refers to eight factors such as: Right View, Right Thought, Right Speech, etc. But the True Eightfold Path within us is: Two eyes, two ears, two noses, one tongue and one body. These eight doors are the whole Tao (Path); the human mind goes on that path. Knowing these doors and observing them all dharma will arise. The essence of Tao is very simple, there is no need to explain at length: Abandon love and hate, be indifferent to everything that happens. That is the main goal of meditation practice. Don't try to be anything. Don't jump into anything. Also don't be a meditator. Don't expect enlightenment. When you sit, sit. When you go, go. Holding nothing and not resisting anything. There are, of course, dozens of ways of Meditation and many methods of Vipassana. But it all comes back to the place: Let things be. Escape from the battlefield, set foot in a cool and safe place. Why not try it out? Do you dare? The Middle Way Buddha does not want us to take a double path. On one side is craving, infatuation, and on the other side is fear, jealousy. He teaches us to be alert to all pleasures. Anger, fear, and discontent are not the way of the yogi. That is the path of the secular. The peaceful person walks on the Middle Way, throwing away craving to the left, and putting aside fear and jealousy to the right. Those who want to practice must follow the Middle Way: not leaning towards pleasure or pain, but just putting them down. But of course, it was a bit difficult at first. We are kicked to the side: sometimes to the left, sometimes to the right like the pendulum of a clock. When the Buddha gave his first sermon, He mentioned two extremes, because that is where craving resides. Craving and happiness kick to one side, pain and dissatisfaction kick to the other side. Both are always annoying and painful. But when walking on the Middle Way, you put both down. If you follow these two extremes, you will lose all patience and will be thrown out when attachment or aversion attracts you. How long have you been trapped like this? Consider: If you like things, you will follow them when love arises and of course it will only draw you in search of pain. The mind of attachment is wise and skillful. Where else will it take you? The Buddha taught us to give up all extremes. That is the true path of practice, leading to a place free from samsara. There is no pleasure and pain on this path, nor good and evil, good and evil. Alas! Man full of lust, only wanted to find pleasure, refused to walk on the path of the Great Enlightened One, the path for those who seek the truth. Clinging to happiness and suffering, good and bad, it is impossible to walk on the Middle Way, cannot become a wise person, cannot be liberated. Our path is very straight, quiet and mindful; whether sorrow or excitement arises, it remains calm. If your mind is like that, you don't need to ask anyone to guide you. You will find that, when the mind is free of attachment, it will stay in its normal state. When it is stirred by thought and feeling, the process of forming thought takes place and illusion takes place. Learn to see this process. When the mind is agitated, no longer in its normal state, it moves out of proper practice to one of the extremes of passion and jealousy, from which it creates even more illusions, more ideas. If you continue to observe the mind, just do it for the rest of your life, I guarantee that you will never get bored.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.18/4/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Đạo giản dị và con đường Trung Đạo mà Bậc Giác Ngộ chỉ dạy? Đạo giản dị Theo truyền thống, Bát Chánh Đạo nói đến tám chi đạo như: Chánh kiến, Chánh tư duy, Chánh ngữ, v. v. Nhưng chân Bát Chánh Đạo ở trong chúng ta là: Hai mắt, hai tai, hai muĩ, một lưỡi và một thân. Tám cửa này là toàn thể Đạo (Con Đường); tâm con người đi trên con đường ấy. Biết những cửa này và quan sát chúng thì tất cả giáo pháp sẽ hiện khởi. Cốt tủy của Đạo rất đơn giản, chẳng cần phải giải thích dông dài: Vất bỏ yêu ghét, thản nhiên trước mọi chuyện xẩy ra. Đó là mục tiêu chính của việc hành thiền. Đừng cố gắng trở thành cái gì. Đừng nhẩy vào bất cứ chuyện gì. Cũng đừng là một thiền sinh. Đừng mong giác ngộ. Lúc ngồi thì hãy ngồi. Khi đi thì hãy đi. Chẳng nắm giữ gì mà cũng không chống đối gì cả. Dĩ nhiên có hàng chục cách Thiền Định và nhiều phương pháp Thiền Minh Sát. Nhưng tất cả đều trở về chỗ: Hãy để mọi sự tự nhiên. Thoát ra ngoài chiến trường, đặt chân đến nơi an lành mát mẻ. Tại sao không thử xem? Bạn dám không? Trung Đạo Đức Phật không muốn chúng ta đi con đường đôi. Một bên là tham ái, chìm đắm, và bên kia là sợ hãi, ghen ghét. Ngài dạy chúng ta hãy tỉnh thức trước mọi lạc thú. Sân hận, sợ hãi, bất mãn không phải là lối đi của thiền sinh. Đó là lối đi của người thế tục. Người an tịnh đi trên Trung Đạo, vất tham ái sang bên trái, và bỏ sợ hãi, ghen ghét sang bên phải. Người nào muốn thực hành, phải theo Trung Đạo: không nghiêng về lạc thú hay đau khổ mà chỉ đặt chúng xuống. Nhưng dĩ nhiên, thoạt đầu hơi khó. Chúng ta bị đá sang hai bên: lúc sang trái, lúc sang phải như quả lắc đồng hồ. Khi Đức Phật thuyết bài pháp đầu tiên, Ngài đề cập đến hai thái cực, vì đó là nơi cư ngụ của tham ái. Ái dục, hạnh phúc đá sang bên này, đau khổ và bất toại nguyện đá sang bên kia. Cả hai luôn luôn gây phiền lụy và đau khổ. Nhưng khi đi trên Trung Đạo, bạn đặt cả hai xuống. Nếu bạn theo hai thái cực này, bạn sẽ mất hết kiên nhẫn chịu đựng và sẽ bị hất ra ngoài khi luyến ái hay sân hận lôi cuốn bạn. Bạn còn mắc bẫy như vậy bao lâu? Hãy xét xem: Nếu bạn thích một thứ gì đó, bạn sẽ theo sau chúng khi yêu thích phát sinh và dĩ nhiên nó chỉ lôi kéo bạn đi tìm sự đau khổ thôi. Tâm luyến ái thật khôn ngoan và khéo léo. Rồi nó sẽ kéo bạn đi đâu nữa đây? Đức Phật dạy chúng ta hãy vất bỏ mọi thái cực. Đó là con đường thực hành chân chính, dẫn đến nơi thoát khỏi sanh tử. Không có khóai lạc và đau khổ trên đường này, cũng không có thiện và ác, tốt và xấu. Than ôi! Con người đầy ái dục, chỉ muốn tìm khóai lạc, không chịu đi trên con đường của Đấng Đại Giác, con đuờng dành cho người đi tìm chân lý. Dính mắc vào hạnh phúc và đau khổ, tốt và xấu thì không thể đi trên Trung Đạo, không thể trở thành người trí, không thể giải thoát. Con đường của chúng ta rất thẳng, tĩnh lặng và chánh niệm; dù phiền muộn hay phấn khởi nẩy sinh, nó vẫn an tịnh. Nếu tâm bạn được như thế, bạn chẳng cần nhờ ai hướng dẫn. Bạn sẽ thấy rằng, khi tâm không luyến ái, nó sẽ nằm ở trạng thái bình thường. Khi nó bị khuấy động bởi tư tưởng và cảm giác, tiến trình cấu tạo nên tư tưởng sẽ diễn ra và ảo giác thành hình. Hãy học cách nhìn tiến trình này. Khi tâm bị khuấy động, không còn ở trạng thái bình thường, nó sẽ ra khỏi sự thực hành đúng đắn để tiến đến một trong những thái cực của đam mê và ghen ghét, từ đó nó lại càng tạo ra nhiều ảo giác, nhiều tư tưởng hơn nữa. Nếu bạn tiếp tục quan sát tâm, suốt đời chỉ làm vậy thôi, tôi bảo đảm rằng bạn chẳng bao giờ buồn chán.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.18/4/2022.

This is what I have heard: At one time the Buddha was living in Mount Kysarak, in the city of La-guest, with a great assembly of monks of one thousand two hundred and fifty people. At that time, Asathe, king of the country of Makati, wanting to conquer the kingdom of Bakki, thought to himself: "Though the kingdom is strong and the people are rich and powerful, it is not difficult to defeat them with my strength." . Then King Asathi sent the great brahmin god Vusa: "Go to Mount Kysarak where the Blessed One is, pay respects in my name at the Blessed One's feet, and visit the Blessed One. Is your daily life comfortable, walking and standing healthy? Then again, World-Honored One, the people of the Ba-kyi country were self-reliant and powerful, the people were rich and powerful, and they refused to submit to me. I want to conquer them. Do not understand what the Buddha taught? If He taught how, you should remember it carefully, don't forget it, tell me again what I heard. What the Tathagata says is never false." The great deity Vusa took his life, rode the treasure chariot, and went to Mount Kysara. At the place where he had to stop, he got out of the car, walked to the Blessed One's place, finished visiting, sat down to one side, said to the Blessed One, "The king of the Majit country, Asa-theha, bowed his head at the Buddha's feet and bowed his head to the Buddha. and respectfully asked him, is your daily life comfortable, is it healthy when you come and go?" He continued: "The people of the Ba-ki kingdom are brave, the people are rich and powerful, and they do not submit to the king, so the king wants to conquer. Wouldn't the Blessed One teach anything?" At that time, Ananda was standing behind the Buddha holding a fan. The Buddha asked Ananda, "Have you heard that the people of the Batqi country often meet to discuss righteous matters?" Ananda replied, "I have heard." Buddha said to Ananda: "If it is like that, big and small will be in harmony, that country will be even more prosperous; the country will be safe for a long time, inviolable. "Ananda, have you heard that the people of the kingdom of Bakky, my king, get along well, respecting each other from above and below?" "I heard." "If that's the case, big and small will be in harmony, that country will be more prosperous and secure for a long time, inviolable." "Ananda, have you heard that the people of the Batqi country often respect the law, understand taboos, and are not rude?" "I heard." “Ananda, if it were to be like this, great and small would be in harmony, and that country would become more prosperous and stable for a long time, inviolable. “Hey Ananda! Have you heard that the people of Batqi are filial to their parents and obedient to their elders?" "I heard"." “If that were the case, Ananda, great and small would be reconciled, and that country would become more prosperous and secure for a long time, inviolable. “Hey Ananda! Have you heard that the people of Bat Ky often respect sects, respect ghosts and gods?" "I heard." “Hey Ananda, if so, then big and small will be in harmony, that country will be more prosperous and stable for a long time, inviolable. “Ananda, have you heard that the people of the Batky Kingdom keep their virginity, purity, and innocence, even when they are playful, and do not speak evilly?” "I heard." “Ananda, if this is the case, then great and small will be harmonious, and that country will be more prosperous and stable for a long time, invulnerable. "Ananda, have you heard that the people of the Bakki nation worship ascites, respect those who observe the precepts, and are supportive and not lazy?" "I heard." “If that were the case, Ananda, the country would be more prosperous and secure for a long time, inviolable. At that time, the great minister Wusha immediately said to the Buddha: "If the people of that country do one thing, they still don't expect to win against them, how much more than that now they have all seven things. Because the country is too busy, I would like to give up and return." Buddha said: "You should know the time." Vu-sa immediately got up and walked around the Buddha three times, then bowed and retreated. Not long after Vu'a had gone, the Buddha told Ananda: "You should order the monks living around the city of La-gue-ki to gather together in the lecture hall." Ananda obeyed the order to go to La-gue-ki city, gathered all the bhikkhus, finished the lecture, and said to the Buddha: "Venerable sir, the bhikkhus have gathered enough, hope the Holy One knows the time." At that time, the Blessed One arose, went to the auditorium, sat on the seat prepared, and said to the monks: "Bhikkhus, I will teach you the seven non-rotten dharmas. Please listen, listen, think carefully." The bhikkhus said to the Buddha: "Yes, venerable sir. We want to hear.” The Buddha said to the bhikkhus: "Monks, the seven non-rotten dharmas are: "1. Often meeting to discuss the true meaning, the great and small are in harmony, but the Dharma is not degraded. "2. Up and down are in harmony, respect is not contrary, great and small are in harmony, but the Dharma is not degraded. “3. Respect the Dharma, understand the taboo, not violate the regulations, and be in harmony in times of great and small, but the Dharma is not degraded. “4. If there are any bhikkhus who have the ability to protect the community, have a lot of knowledge, they should be revered, great and small, in harmony, but the Dharma is not degraded. “5. Mindfulness of mind, taking filial piety as the first, great and small harmony, but the Dharma is not degraded. “6. Purely practicing holy life, not following the state of sex, in harmony with age and small, the Dharma is not degraded. “7. Before others, then after oneself, without greed for fame and gain, in old age and young in harmony, the Dharma is not degraded. “There are, bhikkhus, seven dharmas that make the Dhamma increase without loss. "first. If you like few things and don't like many things, you will not be harmed during the growth of the Dharma. "2. Likes to be quiet, doesn't like to talk much. “3. Less sleep, mind not kissing. “4. Do not gather to talk about useless things. “5. Do not praise yourself when you lack virtue. “6. Do not make friends with evil people. “7. Likes to be alone in a quiet place, in the mountains. “If this is the case, bhikkhu, the Dharma period will be increased, not diminished. “O bhikkhus! There are also seven dharmas that make the Dharma increase without being damaged. "first. Have faith; believe in the Tathagata, Chi Chan, Right Enlightenment, full of ten virtues. "2. There is good, know the tiger with his shortcomings. “3. There is precious, shameful with the evil he has done. “4. Multiculturalism, things that have been received and maintained are good at the beginning, middle and end, meaning and taste are profound, pure and not dirty, full of holy life. “5. Diligence requires suffering, abandoning evil, cultivating good, and practicing non-stop. “6. What has been learned, remember forever and never forget. “7. Cultivate wisdom, know the dharma of birth and death, aim for the sage, and end all suffering. “With seven such dharmas, the Dharma period grows without loss. “O bhikkhus! There are also seven dharmas that make the Dharma increase without loss: “1. Dear Buddha. "2. French Glasses. “3. Glasses Sang. “4. Respect the precepts. “5. Meditation glasses. “6. Respectful parents. “7. The Dharma does not let go. “Seven such dharmas cause the Dharma to grow forever without loss. “O bhikkhus! There are also seven dharmas that make the Dharma increase without loss: “1. Contemplation of the impure body. "2. The restaurant is unclean. “3. Not in love with the world. “4. Often meditate on death. “5. Contemplating impermanence. “6. Thinking about impermanence means suffering. “7. Contemplation of suffering means no self. “Seven such dharmas cause the growth of the Dharma without loss. “O bhikkhus! There are also seven dharmas that make the Dharma increase without loss: “1. Cultivate on mindfulness, enlightenment, serenity, no desire, renunciation, and no action. "2. Practice about the Dharma sense. “3. Tu about the mental effort. “4. Tu about the sense of joy. “5. Tu about self-consciousness. “6. Tu about awareness. “7. Tu about household awareness. “Seven such dharmas cause the growth of the Dharma without loss. “O bhikkhus! There are six non-rotten dharmas that cause the Dharma to grow without loss. "first. The body often acts lovingly and does not harm sentient beings. "2. Speak benevolently, do not act evil. “3. The concept of Compassion, not embracing more or less. “4. To be properly nourished and benefited, to share with them, to enjoy equally. “5. Keeping the precepts of Saints and sages not to be blemished, nor defiled, definitely not wavering. “6. Seeing the Holy Way to end all suffering. “Six such dharmas cause the Dharma to grow without loss. "Bhikkhus, there are six non-rotten dharmas which cause the growth of the Dhamma without loss: '1. Buddha Mindfulness. "2. Mindfulness of Dharma. “3. Mindfulness Increase. “4. Gender concept. “5. Contemplation. “6. Mindfulness of heaven. These six thoughts cause the growth of the Dharma without loss.” At that time, the Blessed One, after resting comfortably at Lagyu-chi, said to Ananda, "Get ready, teachers, I want to go to Bamboo Garden." Answer: “Yes, yes.” Then he prepared his robes and bowls, accompanied by a large assembly of attendants, and the Blessed One followed the road from Ma-kiet to Truc Vien. After going to the lecture hall to sit down, the Buddha taught the Bhikkhu-stilts about morality, concentration, and wisdom; practice of attaining concentration, get great retribution; practice attaining wisdom, great retribution; cultivate pure mind, be completely liberated, get rid of the three cankers, or the canker of sex, the taint of existence, and the taint of ignorance. After being liberated, the knowledge of liberation is born, birth and death are over, the holy life is firmly established. what needed to be done is done, there is no more rebirth.” At that time, the Blessed One, after staying at Bamboo Grove, said to Ananda: "Teachers, prepare yourselves, and go to the city of Paranfa." Answer: “Yes, yes.” Then he prepared his robes and bowls, and with a large crowd of attendants, the Blessed One went from Makiet to the city of Balangfu and sat at the base of the Balam tree. At that time, the Puritans there heard that the Buddha and the great assembly had come from afar to rest under the Paracel tree, and together they went out of the city, and from afar they saw the Blessed One sitting under the Paracel tree, with a righteous face, and all senses. quiet, supremely gentle, like a great dragon, like water standing in the clear, without any filth, full of thirty-two good signs, eighty supreme dignified beauty. Seeing that, everyone was happy, went to the Buddha's place, bowed his head to the Buddha's feet, and then sat down to one side. The World-Honored One followed the class to speak the Dharma, reveal, teach, benefit, and rejoice. The Puritans, hearing the Buddha speak the Dharma, immediately said to the Buddha: "We take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saints. May the World-Honored One graciously accept us as Upasakas. From now on, vow not to kill, not to steal, not to commit adultery, not to lie, not to drink alcohol. We will keep the precept never to forget. Tomorrow we will make offerings. I hope that the Blessed One and the assembly will condescend to condescend." The World-Honored One kept silent and accepted. The Thanh followers saw that the Buddha was silent and accepted, immediately got up and walked around the Buddha three times to make offerings and then withdrew. For the sake of the Tathagata, they built a big house, fixed the land, swept it, sprinkled water, burned incense, and decorated the seat. When the offerings were finished, they went to the Buddha and said, "The house is ready, I hope the Holy Spirit knows it's time." At that time, the Blessed One got up, took the robe, took the bowl, and went with the assembly to the lecture hall. Arrive, After washing hands and feet, the Buddha sat in the middle, the monks sat on the left, the Thanh followers sat on the right. At that time, the World-Honored One said to the Puritans, "There are five things for every person who breaks the precepts. What is the year? "first. The demand for wealth is not satisfied. "2. Although there are profits, each day wears out. “3. No matter where you go, people will not respect you. “4. Bad news spread all over the world. “5. The body breaks down and falls into hell. “On the contrary, Clergymen, ordinary people who keep the precepts will have five merits. What is the year? "first. Whatever you ask for, you will get it. "2. Assets already existing are added forever without loss. “3. Everywhere is loved by everyone. “4. The good news spread all over the world. “5. With the breakup of the body, the common destinies are reborn in the heavens.” At that time, it was midnight, the Buddha told the Puritans to return. The Thanh followers obeyed, went around the Buddha three times, then bowed and retreated. At that time, when the last night, the light had just dawned, the Blessed One went to a secluded place, with pure and penetrating celestial eyes, he saw the great gods, each guarding their own land and houses, the loyal gods and the subordinates also ordained them. homeowner land. The Blessed One immediately returned to the lecture hall and took his seat. Even though he knew, he still asked: "Ananda, who founded this city of Balangfu?" Ananda said to the Buddha, "This city was created by the great god Wusha to defend the kingdom of Ba-ki." The Buddha said to Ananda, "The person who created this city is in harmony with the will of heaven. When the night was over, it was just dawn, I went to a secluded place, with my heavenly eyes, I saw the Great Angels each guarding their own land and houses, the loyal servants and subordinates also guarding the land and houses. A-nan! Should know where the land and houses are guarded by the Great Angel, whoever lives there will have much peace; where the loyalists defend, the middle class lives; In the place where the deity is feng shui, the people live and the merit is more or less depending on that place. “Ananda, this is the place where sages live, merchants gather, and the law of the country is right and not false. This citadel is very good, revered everywhere, indestructible. In the future, if it is broken, it is only due to three things; one is a great water, two is a great fire, and three is that people inside collude with outsiders to destroy this city.” Meanwhile, the Puritans Balangfu all night arranged. On time, they came to the Buddha: "The house is ready, I hope the Holy Spirit knows that it is time. "At that time, the Thanh Clergy served and served the food with their own hands. After eating, use water to wash. Then they made a small seat in front of the Buddha. The Buddha pointed out that: "This place of yours is the place where the wise, most of the people who maintain the pure precepts and practice the holy life reside; The gods are happy to support. ” Then he prayed for them: “If you know respect, you will be respected by others. If you know how to serve, you will be served. Giving alms, concurrently loving, having compassion, being praised by the gods, and often reunited with good people, not with evil people.” At that time, having finished teaching the Dharma, the Blessed One immediately left the place, surrounded by a large audience, and brought him back. The great deity Vusa followed the Buddha, thinking, "Today, as the recluse Gotama passes through this gate, let's call this gate the Gotama Gate." On the occasion of the river wharf that the Buddha crossed, he immediately named that place Cudam wharf. The World-Honored One came out of the city of Paranfa and went to the riverbank. At that time, there were many people on the riverbank, among them some people used boats, some people used rafts, some people used ferry boats to cross the river. The Buddha and the assembly in just a moment, like an athlete stretching his arm, reached the other side of the river. After contemplating this meaning, the World-Honored One immediately said the chant: The Buddha is the Master of the Sea, the Dharma is the bridge to the river, The vehicle of the Mahayana, Bringing all gods and humans. Being a Self-liberating One, crossing the river, becoming a Buddha-da. Causing all disciples, Liberation, to attain Nirvana. The World-Honored One again went from the country of Bat Ky to the village of Cauli to rest under a grove of trees and told the monks: “There are four profound and wonderful dharmas: one is the Holy Realm; the second is holy concentration; three is Holy Wisdom and four is Holy Liberation. It is a wonderful and wonderful dharma that is difficult to understand, difficult to understand, but because you and I in the past, because we did not understand it, we were forever drifting in the same cycle of life and death.” Contemplating in that sense, the Buddha immediately taught the verse: Precepts, concentration, wisdom, liberation, Only Buddha distinguish clearly. Leaving the suffering of sentient beings, Causing the end of birth and death. Now, the Blessed One, after staying in the village of Kouli, asked Ananda to go with him to Nada village. Ananda obeyed, put on his robes, hugged his bowl, and followed the Buddha with a large assembly, following the road from Ba-ki to Na-da and stopping at the Kien-myeon. At that time, Ananda, in a quiet place, thought quietly: "There are twelve lay followers in this village of Nada, namely Jagāla, Jālāngāra, Vdāra, and Jālatha. , Price-Long, Badal-Lou, Lady-Skull, Ta-Ba-Skull, Da-Da-Thau, Da-Da-Thau -da-long passed away. Now do not know where they were born? Another fifty people passed away, and another five hundred people passed away, now I don't know where they were born?" Having thought this through, Ananda left the place of serenity, went to the Blessed One, bowed his head to the Buddha's feet, sat down to one side, and said to the Buddha: "Lord, just now I was in a quiet place, thinking quietly. thought: This village of Nada has twelve lay people: Old-age-la etc., common life; another fifty people died, and five hundred people died; I don't know where they were born. May the Blessed One make it clear to you." The Buddha told Ananda: "The other twelve lay people are Gia-ga-la, etc., having cut off the end of the lower year, so they are destined to be born in heaven; they enter Nirvana there and never return to this world. And the other fifty people died due to the termination of three endings;; lust, anger, thin delusion, attaining the fruit of Tu-da-ham, will return to this realm to end the root of suffering. As for the other five hundred people, their death is due to the elimination of the three endings, the attainment of Tu-da-completed fruition, no longer falling into the evil realms, the certainty of attaining the Way, only returning to this realm seven times to end all suffering. “Ananda, if there is birth, there will be death, that is the common sense of life, nothing strange. If you see every person dead, won't you come to ask me that way?" Ananda replied, "Yes, venerable sir, it is troublesome." Buddha said: "Ananda, now I will tell you about the Dharma respect so that the noble disciples know the place of life and birth; end all three evil paths, witness results Tu-da-complete, not more than seven generations will end the end of suffering; and can also tell it to others. “Hey Ananda! The Dharma respect is that the noble disciple has attained indestructible faith, joyfully believes that the Buddha is the Tathagata, the Unsurpassed First, the Perfectly Enlightened One, with the full ten virtues. Happy to believe that the Dharma is the true and wonderful Dharma, the Buddha voluntarily said it, not limited to the weather, teaching the way to Nirvana; practiced by the wise. Happy to believe that the Sangha are well-coordinated, live in good faith, do not lie and witness to the path and fruition, harmony above and below, full legal body, or someone is aiming for Tu-da-completed and obtained Tu-da fruit. -complete, some people are aiming for Tudham and get the fruit of Tudham, some people are aiming for Anahamma and get the fruit of Anaham, some people are aiming for Ala- drought and obtain Arahantship. Oh, four pairs of eight steps, They are sages and saints of the Tathagata, worthy of reverence. They work as fields of merit for the world. The sage's faith in the precepts is pure, not tainted, not chipped, not leaking, and has been followed by wise men to attain samadhi. "Ananda, that is the respect of the Dharma, which enables the noble disciple to know the place of life and birth, to cut off the three evil paths, to attain Tu-da-complete, in not more than seven generations, to complete the end of the boundary of suffering; and can also tell others about it.” At that time, the Blessed One, after staying there, asked Ananda to go with him to the country of Visali. Ananda obeyed, took his robe, took his bowl, and accompanied the Blessed One with a large assembly, followed the road from Baji to Vaishali, and sat down at a tree to rest. At that time there was a prostitute named Amba-bale, having heard that the Buddha and his disciples had come to Vaishali, sitting under a tree, immediately prepared a treasure cart, and wanted to go to the Buddha's place to worship and worship. seems. When you haven't arrived yet, From a distance she saw the Blessed One with a righteous appearance, with extraordinary faculties, with perfect features, like the moon among the stars. She was very happy, got out of the car, walked to the Buddha, bowed her head, and sat to one side. Then the Blessed One, according to the class, preached, explained, taught, benefited, and rejoiced. After hearing the Buddha's words, she happily knelt down and said to the Buddha, "Starting today, I take refuge in the Three Jewels. I hope the Buddha will grant me permission to become an Upasi in the True Dharma, and I will not kill, steal, commit adultery, lie, or drink alcohol in my whole life." Again he said to the Buddha: "I pray that the Blessed One and his disciples will accept my request tomorrow. And tonight, please stay in my garden." At that time, the Buddha silently accepted. She saw that the Buddha had silently accepted the word, got up, walked around the Buddha three times, and then returned, bowing. Not long after she left, The Buddha said to Ananda, "I will go with you to that garden." Answer: “Yes, yes.” The Buddha then left his seat, took the robe, took the bowl, and his one thousand two hundred and fifty disciples went to that garden. At that time, the group of Lexa people in Vaishali, hearing the Buddha came to rest in Amba-bale's garden, immediately won the splendid five-color jeweled chariots; there are people riding in green chariots, green horses, and wearing green hats and umbrellas; horses and chariots of five colors are like that. Then, the Lexas with uniforms, all five hundred people flocked to the Buddha. After saying goodbye to the Buddha when she returned, she met their car in the middle of the road. At that time, her car was going very fast, along with their treasure car, they pulled together, causing the parasol to break, but still refused to get out of the way. The people of Leza rebuked, "What do you mean by not getting out of our way, so that you can hit our car and break the parasol?" Amma replied, “Gentlemen, I have asked Buddha to come to my house tomorrow for a birthday. I have to hurry back to prepare my offerings, so I have to go quickly, I can't avoid it." Leza's group immediately said to her: "Please wait. Let us ask first, we will give you a hundred thousand taels of gold.” She replied, "I have already requested it, I can't give it up." Leza's group continued, "We will give you sixteen times a hundred thousand taels of gold. Let us ask first.” She still refused: “I have already asked. Definitely can't do that.” Again the Lezars said, "We will give you half a country's treasure, so let us ask first." She replied, "If you give me the wealth of the whole country, I will not accept it. Why? Since Buddha is in my garden, he accepted my invitation first. It's done, it can't be given up." The Lezars crossed their arms and lamented, saying: “This daughter has deprived us of our first blessing.” They went to the garden where Buddha was. When the Blessed One saw from afar that five hundred Lexas, with thousands of horses and carriages, blocking the road, he said to the monks: "You should know the devas when walking in the park. The rituals and decorations were not much different from that group of people. Bhikkhus, keep your mind at rest, keeping your posture well-rounded. How does a bhikkhu compose his own mind? A bhikkhu contemplating the body on the internal body, diligently not being lazy, remembering and not forgetting, eliminating greed and grief in the world. Contemplating the body on the external body., contemplating the internal and external body, ., except for greed and grief in life. Contemplation of life, contemplation of mind, and contemplation of the Dharma are the same. What is a monk full of majesty? Here, bhikkhus, when walking, you know that you are going, when you stop, you know that you are stopping, turning to look left and right, stretching, looking down, wearing robes, holding bowls, even eating, taking medicine, do not lose any doubt. Cleverly find a way to remove the heat, go to bed, sleep, wake up, talk or be quiet, do not let it be disturbed. This is called a full-fledged bhikkhu.” Then five hundred Lezahs went to the garden of Ambarella. Near the Buddha's place, get off the car and walk to, bow your head to the Buddha's feet, then retreat to one side. The Tathagata is on his seat, his unique light shining over the crowd, like the autumn moon; Like heaven and earth, clear and clean, without dust, the sun in the middle of nowhere shines uniquely. Then, five hundred Lexas surrounded the Buddha's seat. At that time, in the midst of the assembly, there was a Brahman named Tinh Ky, who got up from his seat, pulled off his right shoulder shirt, knelt down on his right knee, folded his hands toward the Buddha, and praised in verse: King Ma- Exhausted, Yang-old, To gain many benefits, Put on armor and jewels. Buddha is present in that country. Uy Duc moves in the three heavens, Echoes like Snow Mountain. Like a blooming lotus, the scent is magical. Now see the Buddha's light, Like the rising sun; Like the moon through the sky, Unobstructed by clouds. Likewise, the World-Honored One, Light illumines the whole world. Contemplation of wisdom Tathagata Tathagata in the dark meets the torch; Bring bright eyes to life, Decide to eliminate doubts. After the five hundred people of Lexa heard that verse, they said to Tinh Ky, "Repeat it." Then the Tinh Ky in front of the Buddha repeated three times. After five hundred Lexas heard the verse repeated, each person took off his precious robe and gave it to Tinh Ky. Tinh Ky then brought the treasure to offer the Tathagata. Buddha out of compassion should accept. At that time, the World-Honored One said to the Lexa people of Vaisali: "There are five treasures in this world that are difficult to obtain. What is the year? One is Tathagata, Chi Chan appearing in the world is very difficult to get. Second, it is very difficult to obtain a person who can preach the Dharma of the Tathagata. The third is someone who can trust the solution that the Tathagata talks about, which is very difficult to obtain. Fourth, people who can accomplish the Dharma that the Tathagata preaches are very difficult to obtain. Five is the danger of being thwarted and knowing how to respond, that kind of person is also very rare. Oh, these are the five treasures that are hard to come by." Five hundred people from Lexa, after listening to the Buddha's teachings, making benefits and joys, immediately said to the Buddha; "May the Blessed One and his disciples accept our request tomorrow." The Buddha said to the Lexas: "You have invited me. I am now like that already offered. The courtesan Amballe asked first." When the five hundred Lexas heard that the Amma-bala had requested the Buddha first, they all raised their hands and said, "We wanted to make offerings to the Tathagata, but now that woman has spread her arms over me. "." Then they left their seats, First, bow to the Buddha, walk around the Buddha three times, and then go home. At that time, the female Ambassador arranged excellent food to offer to the Buddha and Sangha. After eating, collect the bowls, clear the table and chairs. Then, with a golden vase in her hand, she offered water, and after washing, she went to the Buddha and said, "Among the gardens in this city of Vaisali, mine is the best. Now I bring that garden as an offering to the Tathagata. May the Tathagata accept it out of compassion for me." The Buddha said to the prostitute: "You can offer this garden first to the Buddha and Chieu-di Sangha. Why? The gardens, the infirmary, the robes, and the six things that the Tathagata possesses, even though the Ma, Shakyamuni, Brahma, and devas have great power, no one is able to accept such offerings." The courtesan received the teachings, then brought the garden to worship first to the Buddha and Chieu-di Sangha. Buddha out of compassion for her should accept. Then he said the verse: Building a tower, setting up a monastery, Offering a cool garden; Jetty to bring people; And for the whole family, guard; The field is empty for water and grass. That blessing increases day and night; People who have enough pure precepts will come to a good place. After that, the courtesan Amba-bale brought a small bed to sit in front of the Buddha. Buddha according to the class of teaching, opening, teaching, making benefits, joy. He preached about giving, about precepts, about birth and heaven, about sensuality as the great calamity, uncleanness, impurity, affliction as hindrances, renunciation as supreme. When the World-Honored One knew that her mind was pliable and peaceful, that the hindrances were thin, and that it was easy to transform, just like the Buddhas' Dharma, he taught her about the Noble Truth of Suffering, the Noble Truth of Suffering, and the cessation of suffering. The Noble Truth and Suffering emerges from the Noble Truth. At that time, the Ambas, pure of faith, like a clean white silk that is easily dyed, right on her seat, far from the dust, The dharma eye of the dharmas is born, sees the dharma, attains the dharma, decides to stay in the right direction, no longer falls to the evil path, and achieves fearlessness. She then said to the Buddha: "I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, saying this three times. May the Tathagata accept me as an Upasi in the Dharma. From now on, for the rest of my life, I do not kill, do not steal, do not commit adultery, do not lie, do not drink alcohol." That woman, having received the five precepts from the Buddha, abandoned her previous habits, eliminated her defilements, left her seat, bowed to the Buddha, and then retired. At that time the World-Honored One, depending on his residence in Vaisali, said to Ananda: "Get ready. I want to go to Truc Lam.” Answer: “Yes, yes.” Then he prepared his robes and bowls, and with a large audience around the Blessed One, followed the road from Ba-ki to the other Truc Lam. At that time there was a brahmin named Bhikkhuni, hearing the Buddha and a large assembly come to this Bamboo Forest, he immediately thought to himself: "This recluse Gotama has a good reputation spread throughout the four directions, full of ten titles, among the devas, Shakyas, Brahmas, Ma or Devas, ascetics, and brahmins, and personally testifies to it. , and then preach the Dharma to others, with words that are all right in the beginning, middle, and end, with profound meaning, full of holy life. Such a Sage, I should visit." Then the brahmin went out of the city and went to the Blessed One in the bamboo forest;; After saying hello, sit aside. The World-Honored One followed the class to teach him the Dharma, open it up, teach it, make it beneficial, and happy. Hearing this, he was delighted, so he invited the Blessed One and the assembly to come to the house to eat food tomorrow. Buddha silently accepted. The brahmin knew that he had accepted, immediately got up, circumambulated the Buddha three times, and then returned. On that very night, prepare the dishes. The next morning, when the time was right, he announced: “May the Holy Father know that the time has come. "Then the Blessed One put on his robe, hugged his bowl, surrounded him with a large assembly, went to that house, sat down on the seat prepared. Then, the Brahmin offered all kinds of delicious food to the Buddha and Sangha. After eating, collecting bowls, washing with water, he brought a small bed to sit in front of Buddha. The World-Honored One said a chant for the Brahmin: If you bring food, clothing, and clothing to those who observe the precepts, they will reap great results. That's true friends, Faithful to each other; Go anywhere, Like a shadow in the picture. So sow good, Make salary in the next life. Blessing is the foundation, Sentient beings stay. Blessing is the guardian angel, The path is not dangerous. Live without accidents; Death is reborn. Then the World-Honored One said the wonderful Dharma to the Brahmins; open, instruct, benefit, rejoice. Then he left his seat and left. At that time, in this locality, rice was precious and there was a famine, so it was difficult to obtain alms. Buddha said to Ananda: "Let's call the bhikkhus present in this locality to assemble in the auditorium. Ananda replied yes, then obeyed the Buddha's orders to call the monks near and far to gather in the auditorium. After the great assembly in this country had all gathered, Ananda said to the Buddha: "The great assembly has gathered, and I hope that the Holy One knows the time." At that time, the Buddha left his seat, went to the lecture hall, sat on the seat prepared, and said to the monks: "This land is hungry, begging for food is difficult, you should divide into groups, according to the places you know, Let's go to Vaisali and Viet Ky and settle there so that we may not be deprived. I live here alone with Ananda." The bhikkhus obeyed the teaching and left. Only Buddha and Ananda stayed. Later, during the retreat, the Buddha's body became sick, and his whole body was in pain. The Buddha thought to himself, "Now I am sick, but my disciples are not here. If I enter Nirvana, it is not appropriate. So let's work diligently to save our lives." Then the Blessed One came out of the retreat and sat down in a cool place. When Ananda saw it, he rushed over and said to the Buddha, "Now that I look at the Blessed One's face, the illness seems to have lessened." Again Ananda said: "The Blessed One is ill, my mind is afraid, my worries are tight, I am confused and I don't know where to go. But my breath had not ended, and I was still a little alert, I thought to myself: The Blessed One has not yet passed away, the eyes of the world have not yet been extinguished, the Dharma has not been damaged, why does he not have anything to teach his disciples now? ” The Buddha said to Ananda: "What else does the Sangha need from me? If someone says to himself: I maintain the Sangha, I take care of the Sangha, then he should have a word to teach the Sangha. The Tathagata does not say: I maintain the Sangha. I take over the Sangha. So why do I have to have a teaching for the Sangha? O Ananda, the things I have preached, Both inside and out are complete. I never claim to have knowledge of communication. I am old now, eighty years old. Just like an old carriage, it is possible to get there by means of repair. My body too, thanks to the means of means, it can still maintain its lifespan, and by self-effort, it endures this pain. Without contemplating all thoughts, when entering non-perception concentration, the body is safe, there is no brain damage. Therefore, Ananda, light yourself; Light up the Dharma, don't light it elsewhere. Take refuge in yourself, take refuge in the dharma, and do not take refuge elsewhere. What is Light yourself, light up the Dharma, don't light elsewhere; take refuge in yourself, take refuge in the dharma, don't take refuge elsewhere? Ananda, a bhikkhu, contemplating the internal body, is diligent, not lazy, remembers and does not forget, abandons covetousness and grief in the world. Body shop; contemplating the internal and external bodies, diligent and non-lazy, Remember not to forget, except for greed and grief in life. Contemplation of life, contemplation of mind, and contemplation of Dharma are the same. This, Ananda, is called Light your own light, light up the dharma, don't light it elsewhere. Rely on yourselves, rely on the Dharma, don't rely on other places.. Ananda, after I pass away, if anyone is able to practice this Dharma, that person is my true disciple. the most learned." The Buddha told Ananda, let's go to the Gia-Phara tower. Ananda obeyed. Then the Tathagata got up, took the robe, took the bowl, and went under a tree, and said to Ananda, "Put out your seat. My back hurts, I want to stay here." Anna replied, “Yes.” Spread the seats, and after the Tathagata had sat down, Ananda made a small seat to sit in front of the Buddha. The Buddha said: "Ananda, those who practice the Four Noble Truths, practice a lot, often memorize them without forgetting, depending on their will, they can prolong their life for more than one kalpa. Ananda, the Buddha has practiced much of the Four Noble Truths, Focusing on not forgetting, according to his will, the Tathagata can live more than one life, in order to eliminate the darkness of the world, bring many benefits, both gods and people will be at peace. At that time Ananda was silent and did not answer. The Buddha said this three times, Ananda also remained silent and did not answer. At that time, Ananda was possessed by a demon, and his confusion was not obvious. The Buddha appeared three times, but Ananda did not know and requested. Buddha told Ananda: "Know the time". Ananda obeyed the Buddha's will, stood up, bowed to the Buddha, and then retired. Ananda walked not far from the Buddha, sat under a tree, calmly thinking. In a short period of time, Ba-week's ghost came and said to the Buddha: "The Buddha's intention is not to enter Nirvana early. Now is the time, Buddha should quickly perish." Buddha told the three-week ghost: "Stop! Stop it! We know the time. The Tathagata has not yet entered Nirvana, because he is still waiting for the meeting of my Bhikkhu-stilts. There are people who can control themselves, brave, fearless, has reached a safe place, has achieved his goal, is the guide of mankind, preaches sutras, expounds the meaning, if there is a disagreement, he can be subdued by the Dharma, and again by divine transformation. but testify yourself. Such disciples are not enough. There are also the bhikkhunis, the Upasakas, and the Upasikas, all of which are likewise, not yet gathered. Now what is needed is to develop the holy life, to spread the enlightenment mind, so that all gods and humans can see the miracle. .” At that time, the Ma Ba-week said to the Buddha: "Once upon a time, at the Umbella River by the Nile River, under the tree of the Adubani-kulu, the Buddha, when he had just attained Enlightenment, I went to the Tathagata and advised him to enter Nirvana, saying: Now is the right time, you must quickly enter Nirvana. Then the Tathagata replied to me: Stop it, hey three weeks. We know the time. The Tathagata has not yet entered Nirvana, because I am still waiting for my disciples to gather in large numbers, etc., until the gods and humans see the miraculous transformation, then I will enter Nirvana. Now is the time, why didn't you enter Nirvana?" Buddha said: "Stop it, three weeks. Buddha knows the time. We won't be around much longer. After three months, in the native land of Cuthina-kiet, Sala garden, between two trees, I will perish." At that time, Ma Ba-week thought that the Buddha would not lie and would definitely pass away, so he was overjoyed and suddenly disappeared. Not long after Ma went away, the Buddha was at the Gia-bra tower, with the intention of samadhi-samadhi, discharging his life practice. At that moment, the great earthquake shook. The people of the whole country were terrified, their hairs standing on end. The Buddha emits a light that shines through and through. In the dark places, it is also illuminated. All can see each other. At that time, the Blessed One spoke in verse and recited: "Of the two formations of non-being, I am now giving up conditioned formations. Inner samadhi Samadhi concentration Like a bird out of an egg. At that time the sage Ananda was terrified, his hair stood on end, hurriedly went to the Buddha, bowed his head to the Buddha's feet, then stood aside, said to the Buddha: "Strange, World Honored One! What causes and conditions does the earth vibrate?" The Buddha told Ananda: "In this world, there are eight causes for the earth to vibrate. What are eight? Land on water. Water y on the wind. The wind y in the air. In the void there is a great wind that sometimes rises on its own, then a large mass of water is stirred. When the great mass of water was stirred, the whole earth trembled. That is the first reason. “Again, Ananda, there are times when a monk or bhikkhuni attains enlightenment, or the great deity, contemplating the nature of water much, contemplating the nature of the earth little, wants to test his own ability, when The whole earth trembled. That is the second reason. “Again, Ananda, When Bodhisattva descended from Tushita heaven into his mother's womb, concentrating on his thoughts without distraction, then the whole earth trembled. That is the third cause. “Again, Ananda, when the Bodhisatta came out of his mother's womb and was born from his right hip, concentrating on his mindfulness without distraction, then the whole earth was shaken. That is the fourth cause. “Again, Ananda, when the Bodhisatta had just attained unsurpassed enlightenment, at that moment the whole earth was shaken. That is the fifth cause. "Again, Ananda, when the Buddha had just attained enlightenment and turned the Unsurpassed Law Wheel, but none of them was able to change it by either Ma or Heavenly Demons, ascetics, or brahmins, then the whole earth was shaken. That is the sixth cause. "Again, Ananda, when the Buddha's precepts were nearly completed, and his mind was not scattered, the Buddha gave up his life and practice, then the whole earth trembled. That is the seventh cause. “Again, Ananda, when the Tathagata entered Nirvana in Nirvana without residue, then the whole earth trembled. That is the eighth cause. "Because of these eight causes the earth vibrates." Then the World-Honored One said the verse: The Most Exalted Duality, the Great Samana who illuminates the world. Ananda asked: What causes the earth to shake? The Tathagata interprets the sound, Voice like a bird Calang: "I say, listen, Cause the earth vibrates. Land is human medicine on water, Water is human medicine on wind. If the wind blows into space, the Earth will therefore shake violently. Bhikkhu-stilts, bhikkhunis, Wanting to test supernatural powers, Mountains, seas, hundreds of trees, The earth trembles. Like, Pham, the gods, The will of the earth vibrates, The mountains and seas of ghosts and gods, The earth all vibrates. Bodhisattvas, Two Noble Truths, One hundred blessed generals are enough. When they entered the womb of their mother, the earth trembled. Ten months in the mother's womb, Like a dragon lying on a mattress; From the waist of existence arises, At that time the earth vibrates. Buddha when he was a young man Destroying the ropes of history, Towards the Supreme Victory; Then the earth shook. Becoming a Buddha, turning the wheel of Dharma, Staying in the wild forest; Dao force subdues ghosts, At that time the earth vibrates. Thien ma many times invited, advised the Buddha to enter Nirvana; When the Buddha gave up his life, At that time the earth trembled. Great Master, Supreme, Immortal, not reborn, Entering death, motionless; Then the earth shook. Pure eye, say the conditions, Earth shakes because of eight things. Because of this and other, At that time the earth trembles." II Buddha said to Ananda: "Hey Ananda! There are eight groups in life: one is the Slaughter family; two are the Brahmins; three are them lay people; four are the samanas; five are the Four Heavenly Kings; six are them Dao-benefit; seven are them Ma; eight are the Brahmas. “I remember in the past, I used to go back and forth among the Satriyas, talking with them, sitting and standing, I don't know how many times. Through the power of diligent meditation, wherever I appear, as long as they have beauty, mine is more beautiful. If they have a good voice, then My language is better. They left Me, but I did not leave them. What they can say, I can say too. What they cannot say, I can also say. I often preach the Dharma to them, show them, teach them, benefit them, rejoice, and then disappear from that place, but they don't know if I am a god or a human. Thus far, I have gone back and forth among the Brahmas countless times to preach the Dharma to them, and they still don't know who I am." "Ananda said to the Buddha, "World-Honored One, it is wonderful, unprecedented, to be able to achieve such a feat." The Buddha said: "The Dharma has never been so wonderful, Ananda, it is so wonderful, so rare, that only the Tathagata can achieve it." The Buddha again told Ananda: "The Tathagata can know the arising, the existence and the disappearance of feeling; knowing well the arising, existence and disappearance of perception; the arising, existence and disappearance of contemplation. That is truly the unprecedented miracle of the Tathagata, you should keep it in mind." Then the Blessed One asked Ananda to go together to the Perfume Tower, then to a tree spread out to sit down, and told Ananda to gather all the monks present around the Perfume tower to the lecture hall. Ananda obeyed the Buddha's instructions, gathered all, and then said to the Buddha: "The great assembly has gathered. Pray to the Holy Spirit to know the time.” The Blessed One went to the lecture hall and sat down on the seat prepared. Then the World-Honored One said to the bhikkhus: "You should know that I have personally realized by the following dharmas and attained Perfect Enlightenment. These are the Four Foundations of Mindfulness, the Four Minds, the Four Divine Consequences, the Four Meditations, the Five Senses, the Five Powers, the Seven Enlightenment Minds, and the Eight Noble Paths. You should practice together in that dharma, be in harmony, respect each other, and do not give birth to quarrels. Together with the same teacher, let's be in harmony like water and milk. In my Dharma, study diligently, enlighten each other, and rejoice together. "Bhikkhus, you should know that I have realized from these things myself, and then proclaimed it here. That is, the Contracting Business, the Night Sutra, the Life Sutra, the Verse Sutra, the Dhammapada Sutra, the Samadhi Sutra, the Predestined Sutra, the Heavenly Ban Sutra, the Quang Sutra, the Tang Dynasty Sutra, the Testimony Sutra, and the Great Teaching Sutra. Please keep it in mind, analyze it according to your ability, and practice according to your needs. Why? Soon, after three months, the Tathagata will enter Nirvana." The bhikkhus, after hearing this, were very surprised, bewildered, threw themselves to the ground, and cried out: "How quickly, the World-Honored One! How painful, the eyes of the world are about to go out! From now on we are lost forever!" Or there are bhikkhus struggling, crying, rolling around complaining, I can't control myself, it's like a snake being cut into two pieces, rolling around, not knowing where to go. The Buddha said: "Bhikkhus, you should not embrace such compassion. From heaven and earth to human beings, nothing is born without ending. If the conditioned dharmas are not changed, it is not possible. I have taught before that love is impermanent, with union there is separation. This body is not mine, this life won't last long." At that time, the World-Honored One said the verse: I am now at peace. Make this clear. Let them harmonize. I'm old now, The job is done, Now I should discharge my life. Mindfulness does not let loose, Bhikkhu-stilts enough; Capture the intention, Protect your mind. In my Dharma, Who does not let loose, Will end the root of suffering, From birth, old age and death. The Buddha again said to the bhikkhus: "The reason I am now advising you in this way is because of the three-week deva, just came to ask me, said: Buddha's intention is not yet to enter Nirvana soon. Now is the time, please He quickly perish. I told the three-week ghost: Stop it! Stop it! We know the time. We are still waiting for our Bhikkhu-stilts to meet. until, so that all gods and humans can see the miracle. At that time, Ba-week's mama said to me: Once upon a time, at U-Bela, by the Nile River, under the tree of Aduba-nikulu, the Buddha was at the time of his enlightenment. Enlightenment, I told him: The Buddha's will is not to Nirvana soon. Now is the right time. Please quickly enter Nirvana. Then the Tathagata replied to me: Stop it, hey three weeks. We know the time. The Tathagata has not yet entered Nirvana, because he is still waiting for my disciples to gather together, etc., until gods and humans see the miraculous transformation, then I will enter Nirvana. Now here, disciples of the Tathagata have met., until, Both gods and humans can see the miraculous transformation. Now is the time, why didn't he enter Nirvana? I said: Stop it, hey, three weeks. Buddha knows the time. We won't be around much longer. After three months, I will perish. At that time Ma Ba-week thought that the Buddha would not lie, so he was happy and excited, and suddenly disappeared. Ma went not long ago, in the place of the Gia-bra tower, with the intention of samadhi samadhi, I discharge my life. At that moment, the great earthquake shook. The gods and men were all terrified, their hairs standing on end. The Buddha emits a light that shines through and through. In the dark places, it is also illuminated. All can see each other. At that time I said in verse and chanted that: Of the two conditioned formations, I now release conditioned formations. Internal specialized samadhi-samadhi concentration Like a bird out of an egg. At that time, the sage Ananda got up, spread his right shoulder, knelt down with his right knee close to the ground, folded his hands and said to the Buddha: "I bow to the Blessed One, stay for one kalpa, do not rush to extinction, out of compassion for sentient beings, to benefit gods and humans.” The Blessed One was silent and did not answer. Ananda asked three times. Buddha said: "Ananda! Do you believe in the Tathagata's Way of Right Enlightenment?" Ananda replied, "Yes, I am sure of what the Buddha said." Buddha said, "If you believe, why bother me three times? You have heard directly from the Buddha, directly received from the Buddha that those who have practiced the four divine powers, practiced many times, and dedicated their thoughts without forgetting, can prolong their life for one kalpa at will or at will. one more lifetime. Buddha practiced the four divine powers, practiced many times, focused on not forgetting, depending on his will, he could live for more than one life, in order to eliminate the darkness of the world, benefit many people, and bring peace to heaven and people. . Why didn't you ask the Tathagata not to pass away at that time? Listen for the second time, still possible. Until the third time, you also do not encourage the Tathagata to live one more life or one more life, in order to eliminate darkness for the world, to bring benefits and peace to heavenly beings. Now that you say, isn't it too late? I appeared three times, you were silent three times. Why didn't you tell me at that time that the Tathagata should live one more life or one more life, in order to eliminate darkness for the world, for the benefit of many people, so that gods and humans can be at peace? “Stop it, Ananda, now that I have given up my life, I have abandoned it, I have already uprooted it. If you want the Tathagata to contradict what you have said, then there will never be such a case. If a noble person spits food on the ground, can they still eat it?" Ananda replied, “No.” "Now the Tathagata too, has abandoned, has spit and no longer eats by himself." The Buddha again told Ananda to go to Am-bra village. Ananda folded his robes, hugged his bowl, and accompanied the Blessed One with a large assembly, by following the road from Bakki to Ambara. When going to Am-bra village, to a tree hill, the Buddha taught the Bhikkhu-stilts about precepts, concentration, and wisdom; practice of attaining concentration, get great retribution; practice attaining wisdom, great retribution; cultivate pure mind, be completely liberated, get rid of the three cankers, or the canker of sex, the taint of existence, and the taint of ignorance. After being liberated, the knowledge of liberation arises, birth and death are over, the holy life is established, what needs to be done is done, there is no need to be reborn again.” At that time, after taking refuge in Am-bala village, the Blessed One said to Ananda again: "Get ready to go to Champa village, Kien Do village, Baleba village and so on. into Phu-di . Ananda replied, "Yes." Then he arranged his robes, held his bowl, and accompanied the Blessed One with the assembly, followed the road from Baji to other cities, to the north of the city of Fu-di, and stayed in the forest of Thisara. The Buddha said to the monks: “I will tell you the Four Great Dharmas. Listen, think carefully.” The bhikkhus said to the Buddha: "Yes, venerable sir! We want to hear.” Buddha said: "What are these four dharmas? If any bhikkhu should say this: 'Friends, I lived in that village, in that city, in that country, and personally followed the Buddha, heard and received this teaching. Hearing that, you shouldn't be in a hurry to believe it, nor should you refute it. Let's follow the sutras and consider the truth. Depending on the Law, depending on the Dharma, you can see the root and the top. If you find that these words are not in accordance with the Sutras, the Laws, or the Dharma, you should say to the other person: The Buddha did not say that, did you remember wrongly? Because we rely on the Kinh, on the Law, and on the Dharma. But what you just said is contrary to the Dharma. So, sage, don't accept it and don't tell it to others. Let's give it up. On the contrary, if you consider that the other word is correct in the Sutras, in the Law, in the Dharma, then tell the other person that: What you just said is exactly what the Buddha said. Because we depend on the Kinh, the Law, and the Dharma. But what you just said is in accordance with the Dharma. So Sage! Be careful to uphold and extend to the listeners, do not give up. That is the first great spell. "Again, if any bhikkhu should say thus: 'Friends, I have lived in that village, in that city, in that country, and have personally heard from the Sangha, in harmony with well-versed veterans, and received a good life. This Dharma, This Law, This Teaching. Hearing this, you should not rush to believe it, nor should you refute it. Let's follow the sutras and consider the truth. Depending on the Law, depending on the Dharma, you can see the root and the top. If you find that what he said is not in accordance with the Sutras, the Laws, or the Dharma, you should say to the other person: The Buddha did not say such things, you have heard. remember wrong? Because we rely on the Kinh, on the Law, and on the Dharma. But what you just said is contrary to the Dharma. So, sage, don't accept it and don't tell it to others. Let's give it up. On the contrary, if you consider that the other word is correct in the Sutras, in the Law, in the Dharma, then tell the other person that: What you just said is exactly what the Buddha said. Because we depend on the Kinh, the Law, and the Dharma. But what you just said is in accordance with the Dharma. So Sage! Be careful to uphold and extend to the listeners, do not give up. That is the second great dharma. “Again, if any bhikkhu should come and say thus: 'Friends, I have lived in that village, in that city, in that country, and have personally heard from many bhikkhus who uphold the Dharma and uphold the Law. , maintain the Law of doubt, receive this Dharma, this Law, this teaching. Hearing that, you should not believe it, nor should you reject it. Let's follow the sutras and consider the truth. Depending on the Law, depending on the Dharma, you can see the root and the top. If you find that what he said is not in accordance with the Sutras, the Laws, or the Dharma, you should say to the other person: The Buddha did not say such things, did you hear or remember wrongly? Because we rely on the Kinh, on the Law, and on the Dharma. But what you just said is contrary to the Dharma. So, sage, don't accept it and don't tell it to others. Let's give it up. On the contrary, if you consider that the other word is correct in the Sutras, in the Law, in the Dharma, then tell the other person that: What you just said is exactly what the Buddha said. Because we depend on the Kinh, the Law, and the Dharma. But what you just said is in accordance with the Dharma. So Sage! Be careful to uphold and extend to the listeners, do not give up. That is the third great dharma. "Again, if any bhikkhu should come and say thus: 'Friends, I used to live in that village, That city, that country, personally from a certain bhikkhu, who upholds the Dharma, upholds the Discipline, and upholds the Discipline, receives this Dhamma. If you hear that, you won't believe it, nor should you refute it. Let's follow the sutras and consider the truth. Depending on the Law, depending on the Dharma, you can see the root and the top. If you find that these words are not in accordance with the Sutras, the Laws, or the Dharma, you should say to the other person: The Buddha did not say that, did you remember wrongly? Because we rely on the Kinh, on the Law, and on the Dharma. But what you just said is contrary to the Dharma. So, sage, don't accept it and don't tell it to others. Let's give it up. On the contrary, if you consider that the other word is correct in the Sutras, in the Law, in the Dharma, then tell the other person that: What you just said is exactly what the Buddha said. Because we depend on the Kinh, the Law, and the Dharma. But what you just said is in accordance with the Dharma. So Sage! Be careful to uphold and extend to the listeners, do not give up. That is the fourth great dharma.” At that time, the World-Honored One, after staying in the city of Fudi, asked Ananda to go with him to Baba. Ananda replied, "Yes, yes." Then he put on his robes, hugged his bowl, and followed the Blessed One with the great assembly, following the Malla path to the Serpent garden, the city of Baba. Here, the son of a craftsman named Chau-na heard that the Buddha had come from that Malala to this city, immediately dressed neatly, went to the Buddha, bowed his head to the Buddha's feet, and sat down to one side. Buddha according to the class of lectures for Chau-na, showing, teaching, making benefits happy. Chau-na, after hearing the news, was delighted, and invited the Buddha to come to his house tomorrow to make offerings. The Buddha kept silent and accepted. Chau-na knew that the Buddha had accepted the invitation, immediately got up to pay respects to the Buddha, and then retired. That very night he prepared the food. Tomorrow, at an appropriate time, he will return to visit the Buddha. At that time, the World-Honored One, wearing a robe, took a bowl, and with a large entourage of retinues came to his house, sat down on the seat prepared. After the Buddha and the assembly were seated, Chau-na brought food to the Buddha and the Sangha. He again cooked a kind of Chien-dan mushroom, a rare and precious food, and offered it to the Buddha. The Buddha told Chau-na not to bring the mushroom to the Sangha to eat. Chau-na obeyed, not daring to prepare for the Sangha. At that time, in a large assembly of bhikkhus, there was an old bhikkhu who left home in the late afternoon, right on a platter, using leftovers to take. Chau-na, after seeing that the Sangha had finished their longevity, put away their bowls and washed them with water, immediately went to the Buddha and asked in verse: Please ask the Great Saint Tri, the Supremely Enlightened One: How many sages are there in life? subject, Skilled in taming training? The Buddha replied in a verse: According to you just asked, There are four classes of recluses, the direction of which are not the same, Thou shalt realize clearly: One, the practice of the Way is victorious; Second, good at teaching the doctrine; Three, medical ethics live; Four, defile the way. Why call the enemy victory? Why are you good at saying morality? Why do medical practices? Why do unclean religion? Breaking the thorns of love, Determined to enter Nirvana; Going beyond the path of God, Is practicing the path of victory. Clever understanding of the first meaning Preaching without contamination, Benevolently dispel doubt, Is a class of skillful preachers. Skillfully present the syntax of Naughty Way that feeds, Far away from the realm of no-nonsense; It's a medical life. In the heart of evil, outside as pure tuong. Deception is not sincere, Is the class that defiles religion. Stars include good and evil, Pure, impure mixed. The exterior is beautiful, like gilded copper, ordinary people see it immediately and say: "That is a holy disciple, the others are not equal, I do not give up my faith". People who keep the mass, In the snob outside the bar. Concealing evil, Ky is truly licentious. Do not look at appearances, Hastened to the body of the glass. Concealing evil, Ky is truly licentious. Then Chau-na took a small bed and sat down in front of the Buddha. The Buddha in turn preaches, shows, encourages, makes benefits, and rejoices. Then, with a large crowd of followers, the Buddha returned. Just in the middle of the road, the Buddha stopped under a tree and said to Ananda: "I have a backache, you should spread your seat." Ananda replied yes, then spread out the seat. Buddha rest. At that time, Ananda again spread out a lower seat and sat down in front of the Buddha. The Buddha asked Ananda: "Just now, did you see that Chau-na had any regrets? If there is regret, where is it?" Ananda replied, "Chau-na has just made such offerings to the Buddha, and there is no benefit at all. Why? Because after the Tathagata lived in his house, he entered Nirvana!" Buddha said: "Ananda, don't say such things, don't say such things! At present Chau-na is receiving great benefits, enjoying a long life, gaining beauty, gaining strength, gaining a good reputation, gaining a lot of wealth, being able to die and going to heaven. Why so? Because people make offerings to the Buddha at the time of enlightenment and those who make offerings to the Buddha at the time of Nirvana, the merits of both sides are equal. Go and tell Chau-na, "I have heard directly from the Buddha, and directly received it from the Buddha, that Chau-na has received great benefits from making offerings to the Buddha through the merits of making offerings to the Buddha." Ananda obeyed, went to Chau-na, and said: "I have heard directly from the Buddha, received directly from the Buddha, that Chau-na has received great benefits and great retribution through his merits of making offerings to the Buddha. . Why so? Because those who make offerings to the Buddha at the beginning of enlightenment and those who make offerings to the Buddha at the time of Nirvana, the merits of both sides are equal. Long live the Chau-na family, Just heard this saying: The Tathagata's disease aggravated, his life was about to end. Although he ate the Chien-dan mushroom, his illness still increased. Embracing the disease and going on the road, Reached to the city of Cau-thi. Then the Blessed One got up, walked a short distance forward, came under a tree, and said to Ananda again: "My back hurts, please fix my seat." Ananda replied, “Yes.” Then take a seat. The Tathagata rests. Ananda bowed to the Buddha's feet, then sat to one side. At that time, there was an Arahant disciple named Phuc Quy, who was going from the town of Cuthina Kiet to the city of Baba, when he had just reached the middle of the road, he saw the Buddha at the foot of a tree. upright posture, pure roots, gentle mind in the scene of absolute extinction, like a great dragon, like a lake standing in the water without any irritation. After seeing, he generated goodwill and joy, approached the Buddha, bowed down, then sat down to one side and said to the Buddha: "Venerable One, a monk, Living in a peaceful place, enjoying leisure, it is very rare, even though a convoy of five hundred carriages passes by without knowing it! My teacher once sat in meditation under a tree by the side of the road in the area between the two cities of Cau-thi and Ba-ba. At that time, a convoy of five hundred carriages passed by. The sound of traffic rumbled. Although he was awake, he could not hear. Then someone asked: Did you see the convoy that just passed here? Answer: Can't see. Asked again: Did you hear? Answer: Didn't listen. Again asked: Are you here or somewhere else? Answer: Here. Again asked: Are you awake or in a coma? Answer: Province. Again: Are you awake or asleep? Answer: No sleep. The other thought: This is really rare. Such a new monastic expert. Even though the sound of the carriages was loud, I was still awake, but I still didn't know. Then I told my teacher: Just five hundred carriages rumbled through this road, The sound of the car is shaking but I can't hear it, where else can I hear something else! Then the other person did the ceremony, happily saying goodbye.” Buddha said: "O Blessed One! Now I ask you. Feel free to answer. The convoy passed loudly, although awake but did not hear and thunder and earthquake resounded, although awake but did not listen. Which of the two is more difficult? Phuc said, "The sound of a thousand cars is not comparable to the sound of thunder. It is easy not to hear the sound of the car, but it is very difficult not to hear the thunder." The Buddha said: "Fuku, I was once staying at a ashlar in Aviet village, at that time a strange cloud suddenly arose, and then the thunder roared violently, killing all four buffaloes and two his brother plows, the world is crowded. At that time I was coming out of the ashram, walking leisurely. A man from the other crowd walked up to Me, with his head bowed to his feet, and followed Me in walking. Even though I know, I still ask: What is that crowd gathering for? The man then asked Me again: Where have you been, awake or asleep? I answer: Here, do not sleep. The other person praised for being rare, had not seen anyone attaining concentration like Buddha; Thunder and lightning resounded throughout heaven and earth, but I was alone, awake, but not aware. Then he said to the Buddha: Just now, a strange cloud suddenly appeared, then the thunder rumbled violently, killing all four buffaloes and two ploughmen. The crowd gathered for that reason. That person is happy in his heart, immediately gains Dharma joy, pays homage to the Buddha, and then retires. At that time, Phuc Quy was wearing two yellow cloths, worth a hundred thousand, got up from his seat, knelt down, folded his hands and said to the Buddha: "Now, I bring this cloth to the Blessed One. May the Blessed One receive life." Buddha told Phuc Quy: "You leave one for me and one for Ananda." Blessings obey. An offering to the Buddha, one for Ananda. Buddha loved him so he accepted. The Blessed One bowed down to the Buddha and sat down to one side. Buddha in turn preached to him, showed, taught, made beneficial, joyful. He preached about giving, keeping the precepts, the birth of the heavens, and the sexual desire as the great calamity, the uncleanness, the uncleanness, the defilements and the defilements that obstruct the path, and the supreme victory. When the Buddha knew that the mind of the Blessed One was joyful, pliable, not covered by the hindrances, it was easy to civilize; Like the Buddha's usual dharma, he preached to the Blessed One on the Noble Truth of Suffering, the Origin of Suffering, the Cessation of Suffering, and the Origin of the Noble Truth of Suffering. Blessed-precious immediately sends forth pure faith, like a clean cloth that is easily dyed, right on the seat, away from the dust, generates the Dharma eye, sees the Dharma, realizes the Dharma, settles in and determines the right nature, no longer exists. Having fallen from the evil path, having achieved no fear, he said to the Buddha: "I now take refuge in the Buddha, the Dharma, and the Sangha. May the Blessed One accept me as an Upasaka in the Dharma. From now on for the rest of my life I vow not to kill, not to steal, not to commit adultery, not to lie, not to drink alcohol. May the Blessed One recognize me as an Upasaka in the True Dharma." Again said to the Buddha: "Whenever the Buddha comes to teach in Baba city, please condescend him to come to my poor family. Because I want to bring all the food ready to sit, clothes, medicine available in the house to offer to the Blessed One. When the Blessed One receives this life, my family will be at peace." Buddha said: "You are very right." Then the World-Honored One spoke the Dharma for the Blessed One; show, teach, make benefits, rejoice. Blessed are you, bowing to the Buddha, and then go. Not long after the blessing was gone, Ananda brought his golden cloth and offered it to the Buddha. The Buddha was received by loving-kindness and put on himself. At that time, the World-Honored One appeared with a majestic appearance, resplendent in splendor, The rooms are pure, the colors are cheerful. Ananda saw it and secretly thought: "I have been near the Buddha for twenty-five years, never have I seen the Buddha with such a bright face as today." Then he stood up, knelt on the ground, folded his hands and asked the Buddha: "Since I have been serving the Buddha, it has been twenty-five years since I have seen the Buddha's face like today. Don't understand why? I hope to hear the Buddha's will." The Buddha said to Ananda: "There are two reasons why the Tathagata's face is different from normal times: one is when the Buddha attained Perfect Enlightenment, and second, when the Buddha gave up his life and was about to enter Nirvana. Ananda, because of these two conditions, the appearance is different." Then the World-Honored One said the chant: Yellow robes are bright and cheerful, Smooth, soft, very clean, Blessed-precious, presented to the Blessed One, Radiant as white as snow. The Buddha said, "Ananda, I am thirsty. I want to drink water. Go get some water and bring it here.” Ananda said: “Just now, five hundred chariots crossed the bend in the river, making the water murky. It can only be used to wash feet, not for drinking." Buddha said it three times. Ananda replied, "Currently, only the Koun River, not far from here, has clear and cool water. Drinking or bathing is fine.” At that time, there was a deity in Tuyet Mountain, who wholeheartedly believed in Buddhism, took a bowl of precious and pure water with eight merits and brought it to the Buddha. The Buddha took pity on his life and read the chant: Buddha in eight tones, Tell Ananda to get water: I was thirsty, now I want to drink. Finished drinking until Qui-thi. Warm, mellow, gentle, Everyone is happy to hear. Serving the Buddha on both sides, he immediately said to the Blessed One: Having just five hundred chariots, Wading the river to the other side, Having turbid the water, Drinking must not be possible. The Gou-luu River is not far, The water is good, very cool; Can get drinking water, Can also bathe. Snow mountain has ghosts and spirits, Bring water to the Tathagata. After drinking, mighty brave. The Lion walks. That water is inhabited by dragons. It is clean and not murky. The face of the saint is like Tuyet Son Thoroughly passing through Cau Ton. Then the World-Honored One went to the Koun River, drank water, washed it, and went with the assembly again. In the middle of the road, the Buddha stopped under a tree and told Chau-na: "You take the Sangha-le's robe and fold it in half and spread it out for me to lie on. I have back pain. I want to stay here for a while.” Chau-na obeyed, finished spreading the place, Buddha sat on it. Chau-na bowed to the Buddha, then sat down to one side and said, "I want to enter Nirvana. I want to enter Nirvana.” Buddha said: "You should know the right time." Chau-na immediately entered Nirvana in front of the Buddha. The Buddha then said the chant: Buddha came to the river of Cu Ton, In the cool, not murky. The Supreme Being went down to the water, Bathed, and crossed to the other shore. The head of the assembly, Sai ordered Chau-na: I am tired now, You spread the crouching equipment quickly. Chau-na immediately obeyed, Quadruple clothes spread. The Tathagata was resting Chau-na sitting in front Immediately said to the Blessed One: I want to enter Nirvana, In a place where neither love nor hate is allowed. I now go there; The sea of ​​immeasurable merit. The Conqueror replied: Your duty is done. Know the right time. Being promised by the Buddha, Chau-na is more diligent. Extinction, non-residual. Like running out of wood, the fire goes out. Then Ananda got up from his seat and said to the Buddha, "After the Buddha's extinction, what should be done with the burial?" The Buddha said to Ananda: "Be quiet. Think about your job. That was happily taken care of by the Puritans.” Ananda asked three times: "After the Buddha's extinction, what should be done with the funeral? Buddha taught: "If you want to know how to bury, you should do it according to the way of burial. Again Ananda asked: “How is the Holy King Rotating Funeral Funeral? Buddha said: "Regarding the cremation of the Wheel of the Holy King, the first is to bathe the body with fragrant water; take a new cotton cloth to wrap the body; Use five hundred cloths to wrap them in turn, and then put the body in the coffin. After being soaked in sesame oil, the coffin was placed in a second large iron sarcophagus, outside of which was a layer of cedar wood of cedarwood. Load the thick fabrics, fragrant on top that tea-pi. After the tea-bhikkhu finished collecting the relics, he built a tower to hang the altar at the crossroads so that people passing by could see the tower of the Dharma King and remember the king's righteous transformation, which has benefited many people. “Ananda, if you want to bury Me, first wash your body with fragrant water; take a new cotton cloth to wrap the body; Use five hundred cloths to wrap in turn, put the body in the coffin. After being soaked in sesame oil, the coffin was placed in a second large iron sarcophagus, outside of which was a sarcophagus made of cedar wood. Load the thick fabrics, fragrant on top that tea-pi. After the tea-bhikkhu finished collecting the relics, he built a tower to hang the altar at the crossroads so that people passing by could see the Buddha's tower and remember the teachings of the Dharma King Tathagata. Sky." Then the World-Honored One wanted to reiterate this meaning, he preached in a verse: Ananda left his seat, knelt down, folded his hands and said to the Buddha: The Tathagata has passed away, how is the burial? Anan, be quiet, Take care of yourselves. The domestic credits will happily take care of it. Ananda asked three times. The Buddha preached the burial of the King of Luan. If you want to bury the body of the Buddha, wrap the body and put it in a sarcophagus. Building a crossroads tower, For the benefit of sentient beings. Those who come to pay respects are blessed with immeasurable blessings. The Buddha told Ananda: "There are four classes of people in the world who should build stupas and make offerings of incense, flowers, banners, and music. Who are those? As Tathagata, Pratyekabuddha, Sravaka and Wheel-turning King. Ananda, these four classes of people should be able to build stupas and make offerings of incense, flowers, banners, and music. Then the Blessed One said the verse: The first is the Buddha stupa, the Pratyekabuddha, the shravaka, and the wheel-turning-holy king, the ruler of the four directions: These four places worthy of worship, Taught by the Tathagata: Buddha , Bich-chi, Thanh Van, And the tower of the wheel-turning king. At that time, the World-Honored One told Ananda to go together to the city of Ko-thi, among the twin life-trees of the Malla family. Ananda replied yes. Then, together with the assembly, followed the Blessed One and set off on the road. There was a brahmin from the city of Ko-thi, who went to Baba, in the middle of the road, and from a distance saw the Blessed One, his face dignified and his senses calm. Seeing this, spontaneously born with joy, immediately went to the Buddha, inquired, then stood aside, said to the Buddha: "My village is not far from here. Wishing Duc Gotama to stay there for the night. Let's go in the morning when you finish your life." Buddha said: "Enough is enough, Pham Chi. You have made offerings to Me now." Pham Chi graciously asked three times, the Buddha still replied as before, and said to Pham Chi: "Ananda over there, you go there to express your opinion." Pham Chi heard the Buddha immediately went to see Mr. Ananda, finished visiting, stood to one side, said: "My village is not far from here. I want to invite Duc Gotama to stay there for the night. Let's go in the morning when you finish your life." Ananda replied, "Enough is enough, Pham Chi. You have already made an offering. Pham even graciously asked three times. Ananda replied, "It is already hot, the other village is far away, and the Blessed One is too tired to reach it." At that time, The Blessed One, after contemplating this meaning, uttered a verse: The One with Pure-Eyes advances, Tired, towards dual life. Brahma saw the Buddha from afar, hurried over, bowed his head: My village is near, Please, stay for one night. Tomorrow morning, make a small offering, Then go to that city. Brahma, My body is tired, The long way cannot pass. My servant follows. Come and inquire. Obeying the Buddha's instructions, Ben went to Ananda: Please come to my village. Tomorrow morning, eat and go. Ananda: stop, stop. It's hot, can't go. Three times the invitation was not satisfied, The look of sadness was not happy. Fuck Come and inquire. Obeying the Buddha's instructions, Ben went to Ananda: Please come to my village. Tomorrow morning, eat and go. Ananda: stop, stop. It's hot, can't go. Three times the invitation was not satisfied, The look of sadness was not happy. Fuck Come and inquire. Obeying the Buddha's instructions, Ben went to Ananda: Please come to my village. Tomorrow morning, eat and go. Ananda: stop, stop. It's hot, can't go. Three times the invitation was not satisfied, The look of sadness was not happy. Fuckor, this conditioned, Moving forever, Now between the two life trees, Stop Ta, body no contraband. Buddhas, Pratyekabuddhas, and Sravakas All are annihilated, Impermanent without choice, Like fire burning mountains and forests. At that time, the World-Honored One entered the city of Kothi, went to the native land, in the middle of the forest of the Twins, of the Mala clan, and said to Ananda: "Make a place in the middle of the Twin-Life tree for me to lie on, with my head resting on my head. built to the north, the face to the west. That's why, because My teachings will be handed down for a long time in the North." Ananda replied, “Yes.” Then clear the place, let the head be built to the North. Then the Blessed One took his own robe, folded it in quarters, covered himself, and lay on his side like a lion king, his legs overlapping. At that time, among the trees of the Twin life, there were ghosts and spirits who devoted themselves to the Buddha, and scattered flowers in the wrong season all over the earth. The Buddha said to Ananda, "That's how the deity of the twin life tree gave me flowers in the wrong season, not yet make offerings to the Tathagata." Ananda said, "Why make offerings to the Tathagata?" The Buddha taught: "Those who know how to receive and properly practice the Dharma are those who make offerings to the Tathagata." Contemplating this meaning, the Buddha said a verse: Buddha in the middle of Song life, Lying on his side, mind not confused. Spirit tree pure mind, Spread flowers on Buddha. Ananda asked the Buddha: What is an offering? Listen to the Dharma and practice, Make offerings with flowers. Yellow flowers are like wheels, Not yet made offerings to Buddha. Um, precepts, enter no-self, Is the first-class offering. At that time, Pham-mana held a fan and stood before the Buddha, and the Buddha said, "Get out of the way, don't stand in front of me." Hearing this, Ananda silently thought: "Phammana often serves the Buddha, provides all the necessities, and respects the Tathagata without being discouraged. Now on the last day, what is the meaning of letting him take care of him, but why did the Buddha send him away?" Then Ananda adjusted his clothes, went to the Buddha, and said: "Pham-mana always serves the Buddha, provides all necessary things, respects the Tathagata without discouragement. Now on the last day, what does it mean to let you see the squirrels, but why did the Buddha send them away?" The Buddha said, "Outside this city of Kosati, twelve yojanas, all are filled with great angels, and there is no space. They all complained: Why is this monk standing in front of the Buddha? Now, at the last moment when the Buddha is about to enter Nirvana, we all want to come and worship once, but that monk with great majesty and great virtue, the bright light prevents us from being near the Buddha to worship. seems. That's why, Ananda, I tell you to stay away." Ananda said to the Buddha: "Didn't that bhikkhu in the past contain such virtues and practices, but now he has such great virtue?" Buddha said: "In the ninety-first life in the past life, There was a Buddha born with the name of Bhikkhu-bha-thi. That bhikkhu, at that time, with a joyful heart, holding a grass torch to illuminate the Buddha's stupa, thanks to which he now has a splendor that radiates throughout the twenty-eight heavens, the light of angels incomparable. keep". Then Ananda got up from his seat, lifted his robe, spread his right shoulder, knelt down, folded his hands and said to the Buddha, "May the Buddha not perish in this desolate wasteland in this narrow, rough city. Why? At present, there are great countries such as Champa, Visali, Royal City, Bat Ky, Savat, Kapilavat, and Benares. There the people were crowded, many people believed in Buddhism. At those places where the Buddha passed away, many people would respect and make offerings to the relics." Buddha taught: "Okay, enough, don't make such comments. Do not consider this place illegal. Why is that? Once upon a time in this country, there was a king named Dai Thien Kien and this city at that time was called Kosakāti. The king's city is four hundred and eighty miles long and two hundred and eighty miles wide. At that time, the rice harvest was cheap, and the people prospered. This citadel has seven layers, surrounded by seven layers of balustrades, carved with art and decorated with spiritual treasures. The foundation is three rings deep, twelve rings high. The castle on the citadel is ten rings high. Round column three rings. The city of gold has a silver gate, the city of silver has a golden gate, the city of lapis lazuli has a glass door, and the city of glass has a door of lapis lazuli. Surrounding the citadel dignified with four jewels, interspersed with balustrades with four jewels. The gold floor hangs the silver spirit, the silver floor hangs the golden spirit. There are seven layers of moat, full of green, yellow, red, and white lotus flowers. The bottom of the moat is paved with golden sand. On both sides of the moat there are many dalanx trees. A golden tree has silver leaves and flowers. Silver trees have golden leaves and fruits. Glass plants bear borage fruit. Borage has glass fruit. Among the trees there is a swimming pool. The water is deep, clear, pure and not dirty. The two sides of the pond are paved with four precious bricks. The stairs are gold, the steps are silver. Silver ladder has golden steps. Glass level stairs. Steps made of glass are lapis lazuli as steps. Around, railings surround each other. In that city, there was a Dandelion tree everywhere. A golden tree has silver leaves and flowers. Silver trees have golden leaves and fruits. Glass plants bear borage fruit. Borage has glass fruit. Between the trees there are ponds made of four jewels, producing four kinds of flowers. The roads are neat, the ranks are similar. The wind blows, flowers fall and leaves fly on both sides of the road. The gentle wind blew through the treasured trees, emitting a gentle sound like heavenly music. People in the country, boys and girls, big and small, roam happily among the trees. That water usually has ten kinds of sounds: the sound of seashells, drums, bales, songs, dances, blows, elephants, horses, The sound of traffic, food, laughter. “King Dai Thien Kien has all seven treasures. The king also has all four virtues. The seven treasures are: a precious golden wheel, a precious white elephant, a precious green horse, a treasured god, a precious female jewel, a precious lay person, and a precious army. “How did King Dai Thien Kien accomplish the precious golden wheel? “Usually on the full moon day, the king bathed in incense, went up to sit in the palace, surrounded by women, and suddenly a precious wheel appeared in front of him; Wheels have thousands of brilliant spokes, made by a craftsman, not in life. The wheel is all made of needles, with a diameter of one foot four. At that time, King Dai Thien Kien thought to himself: I have heard veterans of the ancients say: If the king Empowers the Sāli order, on the full moon day, bathes in perfumed water, comes up to sit at the palace, can female escorts come. around, a time of nature a golden wheel appeared before him, a wheel with a thousand spokes, a brilliant light, is the work of the craftsman of the gods, not made by man, made of real gold, the diameter of the staff is four, then it is called the Wheel of the Holy King. Now that the wheel of treasure has appeared, isn't it here? Let's try and see how that car? “King Dai Thien Kien immediately summoned four soldiers, turned towards the golden wheel, lifted his right shoulder, knelt on his right knee, then patted the wheel with his right hand and said: You must move according to the law. to the East, not out of the ordinary. The wheel immediately turned to the East. The king then led the four armies to follow the golden wheel, in front of the golden wheel were four leading gods. When the yellow car stopped, the king also stopped the car. At that time, when the small countries of the East saw the great king coming, they brought a golden bowl of silver grain and a silver bowl of golden grain to the king, bowed their heads and said, "How good is the great king coming!" Now in this East, the land is fertile, the people are affluent, the character of humanity is peaceful, from filial piety and obedience. I pray that the Holy King will rule this place with the righteous law, we will provide servants and obey everything needed. King Dai Thien Kien said to the emirs: Stop it, sages! So you made offerings to me. You should use the righteous law to govern the people, not to be biased, and not to allow illegal acts in the country. That means we cure. The emirs obeyed. They immediately followed the king to patrol all over the country, until they returned to the East Sea. “The king went to the South, then the West, and the North. Wherever the golden wheel goes, the kings come and make offerings like the small states of the East. “At that time, King Dai Thien Kien, having followed the golden wheel, traveled across the four seas, brought the right path to civilization, After consoling the people, they returned to the city of Kosara, in their native country, when the golden wheel stopped in the air at the gate of the palace. King Dai Thien Kien rejoiced and said: This precious golden wheel is indeed my good omen. Now I really am the Wheel-Changing Holy King. That is the achievement of the precious golden wheel. “How did King Dai Thien Kien achieve the precious white elephant? “At that time, early in the morning, King Dai Thien Kien was sitting in the main hall, suddenly a treasure elephant suddenly appeared in front of him. Its fur is pure white. Seven full seats. Volant. Its head is colorful. Six tapered tusks, interspersed with pure gold. After seeing it, the king thought to himself: This elephant is wise. If well trained, can ride. Ben wrong training trial. The set of abilities is enough. At that time King Dai Thien Kien wanted to test the elephant himself, so he mounted it, and early in the morning, left the city, traveling across the four seas. By the time the meal had arrived. Seeing this, King Thien Kien excitedly said: This precious white elephant is indeed a good omen for me. Now I really am the Wheel-Changing King. That is the achievement of the precious white elephant. “How did King Dai Thien Kien achieve the treasure horse? At that time, early in the morning, King Dai Thien Kien was sitting in the main hall, suddenly a treasure horse suddenly appeared before his eyes. Its fur is blue, its mane is red. Tail, head and neck, like an elephant. It has the ability to fly. At that time, King Thien Kien thought to himself: This horse is wise. If trained well, can ride. Then the king sent training to try and practice all the abilities. When King Thien Kien wanted to experiment with the treasure horse himself, he rode it, early in the morning, left the city, and traveled the four seas. Time to eat has arrived. King Thien Kien excitedly said: This green treasure horse is indeed a good omen for me. I am now truly the Wheel-Changing Holy King, which is the accomplishment of a precious white horse. “How did King Dai Thien Kien achieve divine jewels? At that time, early in the morning, King Dai Thien Kien was sitting in the main hall, suddenly the god jewel suddenly appeared before his eyes. Pure color, transparent, no blemish. Seeing that, the king said: This pearl is so beautiful. Its light can illuminate the inner palace. Then the king wanted to test the pearl, so he called in the four armies, and placed this jewel on the stage. At midnight, take it outside the city. The light of this bead illumines all the troops, like daylight. In the outer circle of the army, it once again illuminated a do-week. The people in the city all got up and worked, because it was daylight. King Dai Thien Kien excitedly said: Now this precious pearl is really a good omen for me. I am now really the wheel-turning-holy king, which is the accomplishment of the jewel god. “How did King Dai Thien Kien achieve the jeweled maiden? “At that time, the precious jewel suddenly appeared. Beauty is peaceful, appearance is righteous, not tall, not short, not coarse, not refined, not black, not white, not stiff, not soft; winter, body warm; summer body cool; the pores all over the body exude the scent of the Sandalwood; the mouth breathes out the scent of the flower of the Upads; soft spoken; graceful movements; Get up first, sit down later, without losing any doubt. King Thien Kien at that time was pure and uncontaminated. The mind has no concept of anything, let alone close. Then King Thien Kien excitedly said: This jade girl is indeed my good omen. I am now truly the Wheel-Changing King. It is the achievement of the precious jewel. “How did King Dai Thien Kien achieve the treasured lay people? “At that time the lay lay man suddenly appeared by himself. Natural treasures there. Infinite assets. Lay people have abundant blessings, so their eyes can see through the underground treasures. Owners or owners, they know it all by looking at it. If there is an owner, he can take care of it. If he had no owner, he would collect it and give it to the king to use. Treasured lay people go to the king: Great King, there is an offering, don't be sad. I can handle it myself. At that time, King Dai Thien Kien wanted to test the treasure of lay people, so he ordered a boat to be prepared for traveling. The king said to the layman: I need gold. Find me quickly. The layman said: Great King, please wait a moment. Wait for the shore. King tried to urge: I stop here. In need of use. You bring it now! At that time, the lay layman was strictly ordered by the king, so he knelt right on the boat, using his right hand to plunge into the water. The treasure pot from the water came up with the hand. Just as a worm climbs a tree, so too, with treasured laypeople, treasures come from the water with their hands that fill the boat. Then he said to the king: Just now, the Great King said he needed treasure. But how much is needed? King Thien Kien said to lay people: Okay, enough. I don't need to use anything. Just to test each other. That's how you have devoted yourself to me now. The other lay follower, hearing the king say this, immediately threw the treasure back into the water. King Thien Kien excitedly said: This treasured layperson is indeed a good omen for me. I am now truly the Wheel-Changing King. It is a treasured layman's achievement. “How did King Dai Thien Kien become the master of the treasured army? “At that time, the treasured warrior suddenly appeared, wise, powerful, tactful, decisive. Then the leader of the army went to the king, saying: Great King, if there is a place to conquer, please do not worry. I can handle it myself. King Thien Kien at that time wanted to test the owner of the treasure, so he gathered four armies and said to the army leader: You are now using an army, if you haven't gathered yet, gather; gathered, let's disperse; not serious please be strict; was strictly let loose; not yet go, tell me to go; gone, tell me to stop. After hearing the king's words, the treasure lord of the army commanded the four armies, so that they had not yet gathered, they gathered; have gathered, then disperse; not serious, then serious; was serious, let loose; not yet go, told to go; went, told to stop. King Thien Kien at that time said excitedly: The owner of this treasure is indeed a good omen for me. I am now truly the Wheel-Changing King. That is the treasurer. “This, Ananda, is the King Great Compassionate One who has accomplished the seven treasures. “What are the four divine virtues? One is to live a long life, not short, no one can compare. The second is a strong body, not sick, no one can compare. The third is a righteous face, no one can compare. Four is an overflowing treasure, second to none. “That is the wheel-turning-king of the wheel-turning-holy-king who has accomplished the seven treasures and the four divine virtues. “Ananda, it took a long time for King Thien Kien to send his chariot to the rear. The king said to the charioteer: Drive the chariot slowly. Why? We want to carefully consider whether people are at peace and not have troubles. At that time, when the people of the country met on the road, they immediately said to the driver: You must go slowly. I want to see clearly the glory of the Holy King. At that time, Ananda, King Thien Kien patted the people as lovingly as a father loves his son. The nation respects the king's grave as a son respects his father. There is something rare they bring to the king: Pray to the king for a life, use it at will. The king said: Enough is enough, gentlemen. We have enough resources to use. Gentlemen, take it and use it." “At another time the king thought: I want to create a palace. As soon as he had that thought, the people in the country came to the king and said: I would like to build a palace for the king. The king said: I think that you have already made offerings. We have the resources to take care of. The nation repeated its request: We would like to build a palace for the king. King said: As you like. The nation was ordered to bring eighty-four thousand84. 000 gold trucks to the city of Kosara to establish the Dharma hall. At that time, the skillful craftsman in heaven Dao-loi thought to himself: Only I can build the Dharma hall for King Dai Thien Kien. “At that time, Ananda, the angel skillfully built the Dharma hall sixty miles long and thirty miles wide, adorned with the four jewels. Flat background. The floor is paved with seven layers of precious bricks. The Dharma hall has eighty thousand pillars. The body of the column is made of gold, the top of the column is of silver. The body of the column is silver, the top of the column is gold. The same goes for glazed and glass. Surrounding the power are four layers of railings, all made of four jewels. There are also four levels equal to the four treasures. On that dharma hall there are eighty-four thousand treasure floors. The golden floor, the silver windows. Silver floor, gold windows. The same goes for glass and lapis lazuli. Gold floor has silver bed. Silver floor, golden bed. Soft blankets woven with flood needles spread over the bed. The same goes for glass and lapis lazuli. The light of the palace was so bright that it dazzled everyone, like the sun when it was so bright that no one could see it. “At that time, King Thien Kien thought: Now on both sides of the palace, let's build many ponds and gardens of Dalan trees. The king set up a garden. Horizontal vertical one do-week. The king thought: In front of the dharma hall, let's set up a dharma pond. Then built a French pond, horizontal and vertical for a do-week. Pond water is clear, pure, not dirty. The bottom of the pond is paved with four precious bricks. Surrounding the pond is a railing, all made of four precious things: gold, silver, glass and lapis lazuli. The water in the pond, interspersed with flowers such as Upah-la, Ba-head-ma, Go-thing-head, Man-da-li. Flowers exude a strong fragrance everywhere. The land on the four sides of the pond grew flowers of all kinds, such as Aheo-da, Champa, Bala-la, Tu-manda, Ba-succa, and dan-cumale. The king sent someone to look after the pond. Those who pass by, lead down to the swimming pond, cool and play as they like. If you need soy sauce, add soy sauce. If you need food, give it. Clothes, flowers, chariots, treasures and all that don't go against people's will. “Ananda, at that time King Thien Kien had eighty-four thousand elephants, adorned with gold and silver, tassels with jewels, and the king of the gods was first-class. There are eighty-four thousand horses, adorned with gold and silver, tassels with jewels, and the king of horse power is the first. There were eighty-four thousand chariots, lined with lion skins, dignified by the four jewels, the diamond wheel is the best. There are eighty-four thousand beads, the god jewel is the best. Eighty-four thousand female jewels, precious female jade is the best. Eighty-four thousand lay people, treasured lay people are the best. Eighty-four thousand Sa-li, the owner of the treasured army is the first. Eighty-four thousand cities, Cau-thi-ba-di is first class. Eighty-four thousand palaces, the Dharma Palace is the first. Eighty-four thousand floors, Dai main floor is the first class. Eighty-four thousand beds, all made of precious gold and silver; On top of the bed lay feather mattresses, duvets and things. Eighty-four thousand million robes made of fabrics such as shirt, cathi, kalpa-ba are first-class. Eighty-four thousand food, serving a different dish every day. “Ananda, at that time, early in the morning, King Thien Kien rode an image of a king, with eighty-four thousand elephants, out of the city of Kothi, examined the world, and traveled across the four seas. In a short while, return to the citadel to eat. Then, riding on horse power, together with eighty-four thousand horses, early in the morning, he left the city to travel, to examine the world, and to travel across the four seas. In a moment, return to the city to eat. Riding a metal wheel, pulling a horse and a horse, together with eighty-four thousand chariots, in the early morning departed, looked at the world, and traveled across the four seas. In a moment, return to the city to eat. Together with eighty-four thousand pearls, use divine jewels to illuminate the inner palace. Day and night is always bright. With eighty-four thousand female jewels, the pearl of wisdom and skill, serving the servants on both sides. With eighty-four thousand lay people, all the necessities are entrusted to the treasured laity. With eighty-four thousand slayings, if there is to be conquest, give it to the owner of the treasure. With eighty-four thousand cities, the capital and permanent headquarters are in Go-thi-cheng. With eighty-four thousand palaces, the king usually resides in the main hall. With eighty-four thousand floors, the place where the king usually rests is the Great Hall. With eighty-four thousand seats, the king often sat on a crystal throne, because to meditate. With eighty-four thousand million robes, adorned with precious treasures, he wore them at will to protect himself from shame. With eighty-four thousand food, the king usually eats natural food. Because it's trinity. “When eighty-four thousand elephants appeared, they trampled, trampled, and killed countless sentient beings. The king then thought to himself: These elephants hurt sentient beings too much. From now on, every hundred years will show an elephant. Repeat this until the end of the round, then come back.” III Then the World-Honored One said to Ananda: "King Great Compassionate View thought to himself, 'What kind of merit do I have in store, what good things have I done, and now I have such beautiful retribution? The king remembers that thanks to the three causes and conditions that cause that blessing. What are those three predestined conditions? One is almsgiving, The second is the Precepts, the third is the Four Meditations. The king thought again: Now that I have enjoyed the blessings of the human world, let's go ahead and practice more about the blessings of heaven. Let us limit ourselves and reduce; avoid noisy places; hide in a quiet place to practice Taoism. Then the king sent to call the pearl goddess Hien Thien, saying: Now that I have received the blessings of the human world, let's go ahead and practice more about the blessings of heaven. Let us limit ourselves and reduce; avoid noisy places; hide in a quiet place to practice Taoism. Pearl replied: Yes, yes. Please obey the King's instructions. Then the decree for both inside and outside from now on exempt from servitude. The king immediately went up to the dharma hall, entered the golden building, sat on the silver bed, thinking of lust is evil and unwholesome. With enlightenment and contemplation, there is joy and happiness arising from detachment, attaining the first jhāna. Except for reduced perception and contemplation, inner faith, joy and approval, single-minded sesshin, no awareness and no contemplation, there is joy and happiness due to concentration, the second meditation. Equanimity, protection, dedicated mindfulness, no confusion, self-awareness of body and happiness, what the sage wishes for, together with household, mindfulness and happiness, attainment of the third jhāna. Let go of pain and pleasure, eliminate pain and joy from the past, no suffering, no pleasure, pure protection and mindfulness, attaining the fourth jhāna. “Then King Thien Kien got up from his silver bed, got out of the golden building, went to the Dai Chinh floor, sat on the lapis lazuli bed and practiced loving-kindness, spreading loving-kindness in one direction and then in the other, too. pervasive, vast, non-dual, unlimited, except for all anger, the mind no longer has any jealousy, but enjoys calm and gentleness. Then continue to practice on Compassion, Joy, and Equanimity as well. “At that time, the precious jade girl thought to herself: Haven't seen her face in a long time, thinking that she should come and visit once. Now you should see the king. Then the precious jewel, Hien Thien, said to the eighty-four thousand female bodies: Each of you should bathe in perfumed water and dress up your clothes. That's because we haven't seen the face for a long time, so let's pay a visit. When the female body heard this, they all put on makeup and washed their clothes. Then the jade woman said to the warlord, the precious god, who had gathered the four armies, saying: We haven't seen your face in a long time, so let's pay a visit. The leader of the treasure army immediately gathered four armies and said to the jeweled woman: Four armies have been trained. Should know the time. Then the jeweled woman led eighty-four thousand female bodies, along with four kinds of troops, to the garden of Jindalin. The warm sound of the crowd's shock resounded to the king. Hearing that, the king went to the window to see. At that time, the precious jade girl stood on one side in front of the door. Seeing a precious female pearl, the king said, "You must not step forward. We'll go see. King Thien Kien left the crystal court, came out of the Great Hall, went down to the main hall, with the pearl girl, went to the garden of dalan, and sat on the prepared seat. At that time, the color of King Thien Kien was brighter than usual. The precious jewel lady Hien Thien thought to herself: Now, the King's face is much more than usual. Is there any strange omen? Then the precious female jewel said to the king: Great King, now the beauty is extraordinary. Is it not an omen of the end of life? Now, these eighty-four thousand elephants, the white statue are the first, adorned with gold and silver, with jewels as tassels; All are owned by the king. I hope the king pays attention to it, enjoys it together, and does not give up life and abandon ten thousand people. Another eighty-four thousand horses, the most powerful horse king. Eighty-four thousand chariots, the first-class gold wheel. Eighty-four thousand pearls, divine jewels of the highest order. Eighty-four thousand female jade, the most precious jewel. Eighty-four thousand lay people, most precious lay people. Eighty-four thousand slayings, The owner of the treasure is the best. Eighty-four thousand cities, Cau-thi city first class. Eighty-four thousand palaces, the first-class Dharma hall. Eighty-four thousand buildings, the main main floor. Eighty-four thousand sitting, protecting the first-class court. Eighty-four thousand million robes, the most pliable. Eighty-four thousand food, each taste is rare. All these treasures belong to the king. I hope the king pays attention to it, enjoys it together, don't give up your life, abandon thousands of people. “King Thien Kien said to the precious jewel: You have served me with peace and respect, never before, and have never spoken rudely, why do you now have such words? Ngoc female said: I don't know what's wrong with that word. The king said: The things you just said, elephants, horses, vehicles, temples, clothes, precious generosity, are impermanent and cannot be preserved for long, but advise me to stay and enjoy. is it? The female pearl said: Isn't it good to say how? King said: If you say, all kinds of elephants, horses, vehicles, temples, clothes, and generosity are impermanent and cannot be maintained for long, but advise me not to become attached to doing anything to harm the gods. For the king's life will soon pass away to another. Whenever there is birth, there will be death, if there is a union, there will be a separation, it is not possible to live here forever. So cut off love and focus on morality. If you say that, it's respectful. "Ananda, hearing the king's instruction like this, the jade maiden mourned and lamented, wiping away her tears and saying, 'Elephants, horses, carriages, temples, robes, and bounties are impermanent and do not last long. okay, don't be too attached to do anything to hurt the spirit. For the king's life will soon pass away to another. Whenever there is birth, there will be death, if there is a union, there will be a separation, it is not possible to live here forever. So cut off love and focus on morality. “Hey Ananda, The precious pearl had just finished speaking for a moment, Thien Kien King suddenly passed away, without the slightest pain, like a hero in a delicious meal, his spirit was reborn in the seventh Brahma heaven. “Seven days after the king's death, all the jewels and jewels disappeared, the precious elephants, the precious horses, the precious jewels, the treasured lay people, and the precious soldiers all died in one day; The ponds, the Dharma halls, the temples, all kinds of jeweled ornaments, the Kim-da-lan garden, all turned into wood and earth." The Buddha said to Ananda, "Ananda, this conditioned dharma is impermanent, subject to change, and ultimately atrophy and annihilate. Greed is not boring. Dissipative network. Falling in love never knows enough. Only those who have attained Holy Wisdom and see the principles clearly will know enough. “Ananda, I remember being in this place, six times I was reborn as a wheel-turning king and finally left my body at this place. Now that I have attained Supreme Enlightenment, I also want to give up my life and send my body here. From now on, I have ended birth and death, there is no longer a place to leave My body. This is the last life. I am no longer born again. At that time, the Blessed One, at the city of Kuthina-kiss, his native land, in the garden of Sala, between two trees of twin life, near the end of his life, said to Ananda: "Ananda, ! You should go to the city of Cuthina-kissed, and inform the Melanites: You should know, the Tathāgatas, at midnight tonight, will enter Nirvana in the midst of the twin life trees in Sala garden. You should promptly come to ask questions and directly listen to the Buddha's instructions, so as not to regret later." Ananda obeyed the Buddha's instructions, got up from his seat, bowed to the Buddha, and left. Together with another monk, with tears streaming down his face, he entered the town of Kothina. When he entered the city, he met five hundred Malha people who were having a meeting in one place. When they saw Ananda coming, they all got up to say hello, then stood to one side and said, "I don't understand why the venerable one has to enter the city at this evening?" Ananda burst into tears and said, "For your sake, I have come to believe you that the Tathagata will enter Nirvana at midnight tonight. You should promptly come to ask doubts, directly listen to the Buddha's teachings, so as not to repent later." As soon as they heard it, the Malha people cried out, struggled to the ground, some fainted and woke up. For example, when a large tree is uprooted, its branches will all fall. They all lamented: "Buddha passed away so quickly! Buddha's extinction so quickly! If the eyes of the world disappear, sentient beings will suffer long-term harm.” Ananda comforted them: “Don't be sad, folks! Heaven and earth, every living thing has death. Wanting conditioned dharmas to last forever is impossible. Didn't the Buddha say: There is a union, there is separation, there is birth and there is destruction!" Then the Melanites said to each other, "Let's go home, bring our family members and five hundred pieces of white cloth, and go to Twin Life." The Malla people went to their own homes, took their family members and brought five hundred white silk sheets out of the city of Kothi, into the middle of the Song Tho forest, and went to Ananda. As Ananda saw it from afar, he thought to himself: There are many of them. If we let everyone in to see the Buddha one by one, I am afraid that the Tathagata has already passed away. I should tell them to come and pay homage to the Buddha at the beginning of the day." Ananda immediately led five hundred Malla people and their family members to the Buddha, bowed at the Buddha's feet, then stood aside and said, "Now there are Malas with such names and family members, please visit them. Is the Buddha in good health?" Buddha said: "Please come visit. I wish you a long, disease-free life.” In this way Ananda was able to bring all the Malha people and their relatives to visit the Buddha. At that time, the Malagas bowed down at the Buddha's feet, and then sat to one side. The Blessed One preached to them about impermanence, showing them, teaching them to benefit them, and to rejoice. After hearing the Dharma, all the Malas were overjoyed and brought five hundred pieces of white cloth to the Buddha. Buddha received. The Malhas left their seats, bowed to the Buddha, and then withdrew. At that time, in the city of Ko-thi, there was a Brahma named Tubat, a wise veteran, one hundred and twenty-120 years old, who heard that the recluse Gotama would die tonight in the middle of a tree of life. , he thought to himself: I have doubts about the Dharma. Only Duc Gotama can explain what I mean. We should try to go to Buddha in time. That very night he tried to get out of the city and go to Song Tho, to Ananda. After greeting, he said: "I heard that the recluse Gotama is about to enter Nirvana tonight, so I came here hoping to pay my respects once. I have doubts about the Dharma, hope to meet Gotama so that he can solve it. So, will you be free to let me in and worship?" Ananda said, "Don't stop Tu-bat! Buddha is sick. Don't disturb Him." Subhusband tried to plead three times, saying: "I heard that the Tathagata was born like the Udumbara flower, it took a long time to appear, so I came here to pray to have my doubts resolved. Would you spare me a moment to see you?" Ananda also replied as before: "Buddha is sick. Don't disturb Him." At that time the Buddha said to Ananda: "Ananda, don't stop. Let him in. He wanted to settle the doubt, no distractions. If you hear my Dharma, it will be made clear." Ananda said to Subhuti, "If you want to visit the Buddha, please come in." Subhuti was able to enter, finished greeting the Buddha, sat to one side and said to the Buddha: "I have doubts about the Dharma. Are you free to solve the problem?" Buddha said: "You can ask whatever you want." Subhuti asked, "Bhikkhus, there are other sects that claim to be masters, such as Phatlan Kashyapa, Magdalene Kieusari, and Abuddha Si. -sakim-bat-la, Pafu Ka-chien, Tathagata-Tildal-lephus, Nikien-tzu. Those teachers all have their own teachings, does the recluse Gotama know all of them?" Buddha replied: "Stop talking, I know all those teachings. Now I will speak to you about the profound and wonderful Dharma, so listen and reflect wisely. Hey Tu-bat! In any teaching without the Eight Noble Paths, there would be no first, second, third, and fourth contemplation. In any teaching there are eight Noble Paths, there are first, second, and third contemplatives, Wednesday. Now, in this teaching, there are eight Noble Paths, so there are first, second, third, and fourth monastic results. There are no pagans among them.” Then the Blessed One read the verse: I am twenty-nine years old, I have left home to seek the Right Path. Since I became Buddha, Fifty years now. The morality, concentration, wisdom, I alone think. Now, I teach the essential Dharma: Non-Samon outsiders. The Buddha said: "O Subhuti! If all the bhikkhus could be self-centred, then this world would not be empty of arahants. At that time, Tuba said to Ananda, "Those who follow the recluse Gotama, who have practiced holy life, are currently practicing, and will practice, all benefit greatly. Ananda, if you follow the Tathagata to practice holy life, you will also benefit greatly. Now that I can meet the Tathagata, ask questions about doubts, and get great benefits. Now the Tathagata has also signed for me as a special sign for his disciples. Then he said to the Buddha: "Can I now live in the Tathagata's Dharma and go forth from the home life and receive the full precepts?" The Buddha said, "Subhuti, if there is a scholar of Brahma who wants to practice within my teachings, he must be tested for four months to examine his behavior, his aspiration, and his or her character. If you see enough positions and nothing is lacking, you will be allowed to receive the full precepts in my teaching. However, Subhuti, it depends on the behavior of each person." Tu-Bat again said to the Buddha: "If you want to practice in the Buddhadharma, you must be tested for four months to see your behavior, your will, and your character. If you see enough positions, nothing is lacking, you will be allowed to receive the full precepts in the Buddhadharma. Now that I can serve four years in the Buddhadharma, when all positions are complete, I can apply for full precepts." The Buddha said: "O Subhuti, I have said it before. It depends on the behavior of each person.” That very night, Tuba was ordained, ordained, purified, and practiced, right in the present moment, personally witnessing: "Sir of birth and death has ended, the holy life has been established, what needs to be done has been done, and attained as truly wise, there is no rebirth.” At nearly midnight, he attained Arahantship, was the last disciple of the Buddha and passed away before the Buddha. At that time, Ananda, standing behind the Buddha, could not contain his grief, so he patted his bed and lamented, saying, "The Tathagata has passed away in such a hurry! The World-Honored One died so quickly! How quickly did Dafa become silent! When the eyes of the world disappear, sentient beings will suffer long-term decline! Thanks to the Buddha's grace, now I have only been able to go to the stage of study and practice, but the Tathagata has already passed away!" At that time, even though the World-Honored One knew, he tried to ask: "Where is the monk Ananda?" The bhikkhus said to the Buddha: "Bhikkhu Ananda is behind the Buddha, Unable to stop himself from feeling sorry, he patted his bed and lamented, saying: How is it that the Tathagata has passed away in such a hurry! How quickly did Dafa become silent! When the eyes of the world disappear, sentient beings will suffer long-term decline! Thanks to the Buddha's grace, now I have only been able to go to the stage of study and practice, but the Tathagata has already passed away!" The Buddha said to Ananda: "Stop it, Ananda, don't be sad and cry. Up until now you have served Me with gentle gestures, respectful language, and faithful and joyful thoughts, unspeakable. Oh, you have made offerings to Me, great merit. If there were any offerings from the gods, Ma, Brahma, recluse and brahmin, it could not be compared. Be diligent, your day of enlightenment is not long!" Then the Blessed One said to the bhikkhus: “O bhikkhus! Disciples serving the Buddhas of the past are just like Ananda. Disciples serving future Buddhas are just like Ananda. But the servants of the Buddhas of the past, the Buddha taught them to know. As for Ananda now, I have just opened my eyes to know what the Tathagata needs and wants. That's the miracle of Anan, remember. “Changing the wheel of a holy king has four special, strange and rare dharmas. What are four? When the Holy King left, people all over the country came to welcome him; When he saw the king, he was happy, when he heard the teaching, he was also happy, and when he admired the beauty, he did not get bored. When the Holy King stood, when the Holy King sat, and when the Holy King was lying down, the people all came to pay their respects, to see the king, they rejoiced, to hear the king rejoice, they looked at the king's face without getting tired of it. Those are the four special dharmas of the Holy King. Ananda also has these four special dharmas. When Ananda quietly entered the group of bhikkhus, they were all happy; preach to them, anyone who listens is also happy; look suspiciously, never get bored listening to the sermon. When Ananda entered the Sangha of Bhikkhunis, when Ananda entered the Order of Upasakas, when Ananda entered the Order of Upasakas, Ananda was happy and heard wherever he was seen. Ananda preaching is also happy; they looked at the skepticism and Ananda's teaching did not tire of it. These are Ananda's four special and rare dharmas." At that time, Ananda lifted up his robe, spread his right shoulder, knelt down on his right knee, and said to the Buddha: "World Honored One, at present, there are ascetics in the four directions, including veterans, multi-literate, knowledgeable in the laws and regulations, and virtuous. high bar, often come to pay respects to the Buddha, so that I can be respectful and close to ask questions. But after the Buddha's extinction, they don't come anymore, I don't know who to ask, what to do?" Buddha said to Ananda: "Don't worry. Children of lineage often have four places of remembrance: “1. Thinking about the place where Buddha was born, happy to see, remember forever and never forget, born with attachment to the grave; "2. Thinking of the place where the Buddha attained enlightenment, happy to see, remember forever and never forget, born with attachment to the grave; “3. Thinking of the first place where the Buddha turned the wheel of Dharma, happy to see it, remember it forever, never forget it, born with attachment to the grave; “4. Thinking of the place where the Buddha entered Nirvana, joyfully wanting to see it, remembering and not forgetting, born with attachment to the grave. "Ananda, after I pass away, the son or daughter of the family will remember that when the Buddha was born, there were such merits, when the Buddha attained enlightenment, there were such miracles, when the Buddha turned the wheel of Dharma, there were such a transformation, when the Buddha passed away, there were teachings like that. Then each person went to those four places to pay respects, set up pagodas and towers to make offerings. When they die, everyone is reborn in heaven, except for those who have attained enlightenment. "Ananda, after I pass away, there are people of the Sakyan family who come to seek the way, so accept them as ordained. Don't wait too long. Those who have come to seek the path of Pham Chi also accept the full ordination of ordination, do not have to try for four months. Because other people have already learned other doctrines, if left too long, their previous views will arise again. At that time Ananda knelt down, folded his hands and said to the Buddha: "Bhikkhu Xien-ra is rude and self-absorbed. After the Buddha's extinction, what should he do?" The Buddha said: "After I have passed away, if the angry bhikkhu Xien-ang does not obey his position, refuses to listen to the teachings, you should deal with them according to the blashāna law, which is to command all the monks that no one is allowed. talk together, go back and forth, instruct, help.” Ananda said to the Buddha: "After the Buddha's extinction, how should women who come to receive teachings be treated?" Buddha said: "Don't meet them." "What if we have to meet?" "Don't talk together." "Suppose we have to talk together?" “Take care of your own mind. “Ananda, do not think that after I perish, you will lose your refuge and have no one to protect you. Don't think like that. You should know that the Sutras and Precepts that I have taught you since becoming the Way until now are your refuge and protection! “Ananda, from now on, it is permissible for the bhikkhus to abandon petty precepts. Those above and below who address each other must be polite. That is the law of respect for the monastic." Then the Buddha said to the bhikkhus: "Bhikkhus, regarding the Buddha, the Dharma and the Sangha, regarding the Right Path, do you have any doubts, you should promptly inquire to avoid regret later. repent. As long as I have time, I will preach to you." The bhikkhus were silent. Buddha again said: "You, towards the Buddha, the Dharma and the Sangha, regarding the Right Path, do you have any doubts, you should promptly inquire so that you will not regret later. "The bhikkhus also remained silent. The Buddha said: "If you are afraid to ask, please quickly ask the knowledgeable people to ask for help; should be timely so as not to regret later.” The monks also remained silent. Ananda said to the Buddha: "I believe that everyone here has pure faith, no one has doubts about the Buddha, the Dharma, the Sangha, and the Right Way. The Buddha said: "Ananda, I also know that in this assembly even the smallest bhikkhu can see the sign of the Way, no longer fall into the evil path, after only seven rebirths in this world of desire to practice will cease. end of suffering.” At that time, the World-Honored One immediately prophesied that one thousand two hundred and one hundred thousand disciples had attained enlightenment. Then the Blessed One put on the tundra-la-sang, revealing his golden-colored arms, and said to the bhikkhus: "Consider that, when the Tathagata emerges from the world, he is like the flower of the Udumbara flower. once in a while." Observing this meaning, The World-Honored One read the verse: Right hand color purple gold, Buddha appeared as Linh Thuy. Acts of cessation of impermanence; Extinction, do not let go. "Therefore, bhikkhus, do not let loose. It is by not letting go that we attain Right Enlightenment. Countless good things are obtained through not letting go. All things are impermanent, that is the final teaching of the Tathagata." Then, the Blessed One entered the first meditation; then from the first meditation exit, enter the second meditation; from the second meditation, entering the third meditation; from the Three Meditations to export, to enter the Four Meditations, from the Four Meditations to export, to enter the Land of Nowhere; determined; from the Origin of origin, entry of Consciousness; from Consciousness to export, enter into No-Ownership; from No-own-origin origin, enter Phi-idea-non-perception-land; From the non-perception of non-non-perception, the origin of the origin, entering the cessation of life, thought of concentration. At that time Ananda asked Ananda: "Has the Blessed One entered Nirvana?" Analaw said, “No, Anan. The Blessed One is currently in the cessation of perception and feeling. I heard from the Buddha that when the Buddha emerged from the fourth jhāna, he entered Nirvana.” Then the World-Honored One came out from the cessation of perception and thought, entered the non-perception of non-perception, from the non-perception of non-perception to and from entering and leaving the propertyless concentration; from No property to export, enter the local Consciousness; from Consciousness of origin, enter Not of origin; from No place to export, enter the fourth meditation; from the fourth meditation, to enter the third meditation; from the third meditation, entering the second meditation; from the Second meditation, entering the first meditation; and then from the First Jhana came out in turn, to the Fourth Jhana, then from the Fourth Jhana, the Buddha entered Nirvana. At that moment, the earth trembled, heaven and man were terrified. The dark places that the moon and the sun cannot reach are illuminated. Beings there saw each other and said to each other: That person gave birth to this person! The other gave birth to this person! That light shines all over, than the light of the gods. Then, in the middle of nowhere, the Heaven of Knife, in the middle of nowhere, used the flowers of Mandala, the flowers of the Upads, the flowers of the heads of the heads, the flowers of the flowers of the Goumatos, and the flowers of the flowers of the Fendarins. scattered on the body of the Buddha and the assembly. Then he took the incense powder and scattered it on the body of the Buddha and the assembly. When the Buddha passed away, then Brahma, in the middle of nowhere, recited a verse that said: All living beings must give up their lives. Buddha is the Supreme Being, the world has no equal; The Tathagata is a great saint, Has fearless divine power, Should have lived a long life, But now it is extinct! Heaven Thich De Hoan Nhan read a verse: All actions are impermanent Just the dharma of birth and death. There is birth and death, Buddha's death is happy. The heavenly king Bhikkhu recited the verse: The Great Accompaniment of the Blessed Tree, the Unsurpassed Sala Blessing. The Blessed One, the God of Destruction in the midst of the forest. The bhikkhu āla read the verse: The Buddha abides in the unconditioned, No need to breathe in and out. Originally from the Annihilation, the Divine Star sets here. Bhikkhu-stilts Pham-mana read the verse: Do not generate the mind to interpret the self-concept, cultivate superior wisdom. Uncontaminated, uninfected, the Supreme Being leaves love. Bhikkhu-stilts Ananda read the verse: Gods and people are terrified, All body hairs stand up. The teaching was accomplished, the World-Honored One entered Nirvana. The god Kim-pila offered praise to the Buddha: The world lost its protection, All sentient beings were blind, Can no longer see Right Enlightenment, the Lion among people. Tantric athlete reads the verse: Gods, Humans, Ma, Pham, In this life and in the next life, Buddha and Lion can no longer be seen among people. Buddha's mother Mada read a verse: Buddha was born in Lumbini garden; His religion is widely distributed. Returning to his place of birth, he surrendered his body to impermanence. God of Song Life reads the verse: When will I take the season of sage flowers and offer them to the One who is full of ten powers, the Tathagata enters Nirvana. Forest god Sala read a verse: This place is wonderfully joyful, Buddha was born here. Here the Dharma vehicle is transferred, Here again Nirvana. The Four Heavenly Kings read the verse: The Tathagata is supremely wise, Often interprets impermanence. Untying sentient beings suffering, Now fully enter Nirvana. Knife-Loi Thien Vuong read the verse: Experiencing thousands of thousands of kalpas, I hope to attain the Supreme Way. Untying sentient beings suffering, Now fully enter Nirvana. Diem Thien Vuong read the verse: This is the ultimate garment Used to wrap the Tathagata's body. Now that the Buddha has passed away, who is this Y for? Tusita-da Thien Vuong read the verse: This is the last body, the world is destroyed here. No thoughts of joy, No calamity, old age and death. Hoa Tu at Thien Vuong read a verse: Right in the middle of the night, the Buddha lay on his right side. In Sala forest, Thich Lion passed away. The heavenly king reads a verse: The world is forever dark, the moon and stars all fall, Clouds of impermanence are covered, the Sun of great wisdom is dim. The Bhikkhu-stilts read the verse: This body is like dirt, Fragile has nothing to be happy about. The Buddha obtained the vajra body, but was also subject to impermanence. Body Vajra Buddhas, Also refer to impermanence; Dissipated like snow, How about the people of the world. After the Buddha's extinction, the bhikkhus were sad and struggling, threw themselves to the ground, rolled around and lamented, unable to control themselves, sobbing, saying: "How quickly will the Tathagata pass away! The World-Honored One died soon instead! Why did Dafa sink sooner rather than later! Pants born forever collapse; the eyes of the world are shut off.” Like a large tree, uprooted, broken branches. Again, like a broken snake, crawling, twisting, not knowing which way to go. The bhikkhus too, grieving and struggling, threw themselves to the ground, rolled around and lamented, unable to control themselves, sobbing, saying: How quickly will the Tathagata pass away! The World-Honored One died soon instead! Why did Dafa sink sooner rather than later! Pants born forever collapse; the eyes of the world are closed. At that time, the Elder Ananda advised: "Come on, bhikkhus, don't be sad, lest there be a line of gods looking down and seeing them reprimanding them." The bhikkhus asked Ananda: "How many angels are there?" Analaw said, “It is full of vanity. Tell me why. All were in the void, restless, restless, limping, wiping away tears and lamenting: How quickly will the Tathagata pass away! The World-Honored One died soon instead! Why did Dafa sink sooner rather than later! Pants born forever collapse; the eyes of the world are closed. Like a large tree, uprooted, broken branches. Again, like a broken snake, crawling, twisting, not knowing which way to crawl. The same goes for the gods, all in the void, agitated, agitated, limping, wiping away tears and lamenting: How quickly will the Tathagata pass away! The World-Honored One died soon instead! Why did Dafa sink sooner rather than later! Pants born forever collapse; the eyes of the world are closed. The Bhikkhu-stilts spent all night until morning teaching the Dharma together. The elder Ananda told Ananda to go into the city to inform the people of the Malla lineage that the Buddha had passed away. Ananda obeyed, got up, bowed to the feet of the Buddha, then led a monk, crying as he entered the city. From a distance Ananda saw five hundred Malha people gathered in one place due to some predestined circumstances. Seeing Ananda, they all got up, greeted him, bowed down and asked, "What's the matter with you coming here so early?" Ananda replied, "For your sake, I came here early in the morning. You should know that the Tathagata passed away last night. If you want to make offerings, you should come in time.” As soon as they heard the news, they were all saddened and cried, saying: "Buddha entered Nirvana so quickly! The eyes of the world perish so quickly!" Ananda advised: “Stop it, gentlemen! Don't be sad! Wanting conditioned dharmas not to be destroyed, it is not possible. The Tathagata has taught that when there is birth, there is death, when there is union, there is separation. All affections are impermanent." The mahāsatās discussed together, “Let's go home, bring incense, flowers, and music, go quickly to the forest of twin life trees to make offerings to the golden body for a whole day, then ask for the Buddha's body to be placed on a bed, make the young Malla lift the four corners of the bed and carry them away; there are phantoms, awnings, burning incense, scattering flowers, playing music, and making offerings. Bring them to the east gate at all directions for the people to make offerings to, then take them out to the west gate, to a high and wide hill where tea-bhikkhus are." After the table was finished, everyone went home, bought all kinds of incense, flowers and music, then went to the Song Tho forest to make offerings to the relics. All day long, they put the Buddha's relics on a bed. Together, they came to carry it. But bad not up. The new elder Analaw said, "Don't work hard to carry, brethren! Now there are gods who want to come and carry the bed." The Maltese asked, "How is it that the gods want to carry the bed?" Ana-law replied: "You want to bring incense, flowers, music, make offerings to the metal body for a day, then ask the Buddha's body to be placed on a bed, so that the young Malla lifts the four corners of the bed and carries it away; There are phantoms, awnings, burning incense, scattering flowers, and playing music to make offerings. They were brought into the city at the East gate at all directions for the people to make offerings to, and then brought out to the city of the West gate, to a high and wide hill where tea-bhikkhus were. According to the will of the gods, they want to save the gold body for seven days to pay respects and make offerings with flowers, incense, and music, and then invite them to bed. For the young Malla to raise the four corners of the procession to the east gate citadel, go all the way to let people make offerings, then take it out to the north gate citadel, cross the Hi-lian-meditation river to the Thien Quan pagoda, and make tea. Such is the will of the gods, so make the bed motionless." The Malha said, “Very good! Please God as you please!" The Malachi said to each other, "Let's go into the city first, go to the alleys, clear the roads, sweep the fields, burn incense, and then come back here to make offerings of the golden body for seven days." Then the maharas entered the city together, went to the alleys, cleared the roads, swept the fields, burned incense, then left the city, returned to the forest of Twins, used incense, flowers, and music to make offerings to gold. Dear. After seven days, in the evening, they asked the Buddha's body to be placed on a bed, causing the young Malagas to lift the four corners to carry it leisurely among the crowd of escorts, There are phantoms, flowers, music and offerings. From the air, the Dao Loi gods used Vandala flowers, Udumbara flowers, Ba headma flowers, Gou-head flowers, Fendali flowers, and Lamb incense powder. - Heaven's harp is scattered on the metal body and fills the streets, the gods play music, the ghosts and gods sing. At that time the Malha people said to each other: “Put aside human music. Please play heavenly music to make offerings to the relics." Then the Melalds, carrying beds, approached gradually, entered the eastern gate of the city, and stopped at every street to let the people burn incense, scatter flowers, and play music to make offerings. At that time, there was a lady Lodi of the Malala lineage, who had devoted her heart to the Buddha, holding a golden flower as large as a wheel as an offering to the golden body, and an old woman exclaiming, "These maharas are fortunate to have good fortune. big. The Tathagata finally passed away here. All over the country, people joyfully made offerings." They finished making offerings, took his body to the north gate, crossed the Hi-lian-zen river to Thien Quan pagoda, laid his bed on the ground, and said to Ananda, "How should we make offerings now?" Ananda said: "I directly heard from the Buddha, received the Buddha's teaching that: If you want to bury the relics, you should do it like the method of burial. Question: "What is the cremation of the Wheel of the Holy King?" Answer: "Regarding the burial of the Holy King, the Holy King should first wash the body with scented water, then wrap the body with new cotton cloths, then wrap the body in five hundred cloths one by one, and place the body in the golden coffin. . After being soaked in sesame oil, the coffin was placed in a second large iron sarcophagus, outside of which was a sarcophagus made of cedar wood. Load the thick fabrics, fragrant on top that tea-pi. After tea-bhikkhu picked up the relics, erecting a tower to hang worship at the crossroads so that people passing by can see the tower of the Dharma King and remember the king's righteous transformation, which has benefited many people. Ananda, if you want to bury me, first wash your body with fragrant water, then wrap your body in cotton cloth, then wrap it in five hundred cloths one by one, and place your body in the coffin. After being soaked in sesame oil, the coffin was placed in a second large iron sarcophagus, outside of which was a sarcophagus made of cedar wood. Load the thick fabrics, fragrant on top that tea-pi. After the tea-bhikkhu finished collecting the relics, he built a tower to hang the altar at the crossroads so that people passing by could see the Buddha's tower and remember the teachings of the Dharma King Tathagata. Sky. Except for those who have attained the Way." They said to each other, "Let's go back to the city to buy funeral goods, incense, flowers, cotton wool, coffins, perfumed oil, and white silk.” The Malās who entered the city finished shopping, returned to the Thien Quan temple, bathed the Buddha's body with perfumed water, wrapped it in fresh cotton cloth, wrapped it in five hundred layers of white cloth, and placed it inside the coffin. impregnated with perfumed oil, put the coffin again in a large iron sarcophagus, and then a wooden sarcophagus of Chien-dan is covered. Done, fill it with fragrant firewood. Next, the great deity of the Mala lineage named Lo-di, holding a large torch, lit a fire on the pyre, but the fire did not burn. The Elders also took fire with them, but the fire still did not burn. The elder Anali said to the Malas, "Come on, gentlemen, your strength won't be able to burn it. The fire does not burn because of the will of the gods." They asked, "Why did the gods keep the fire from burning?" Analaw replied: “The gods saw Maha Kassapa leading five hundred disciples back from Baba so that they could see the Buddha before he had gone to the monastery. Right now, Venerable is in the middle of the road. The gods know the intention, so they keep the fire from burning." The Maltese said, "Please let it be." At that time, when Maha Kassapa led five hundred disciples, he had just crossed the middle of the road from Baba, when he met a Nike-tzu in his hand holding a flower of Mandala flower. Maha Kassapa approached him and asked, “Hey, friend! Where are you from?" Nikien Tu replied, "I have come from the city of Kothi." Again Kassapa asked, "Do you know my teacher?" "Do you know". Again asked: "How is my teacher now?" Answer: “Passed away seven days ago. I came from there, so I picked up this heavenly flower." After hearing this, Kassapa was very sad. The five hundred bhikkhus, hearing the Buddha's passing, were sad and weeping, whirling around and lamenting, unable to control themselves: "What a hurry the Tathagata's extinction is! The World-Honored One is so fast! How quickly did Dafa become silent! The eyes of the world have been destroyed, sentient beings have long degraded! For example, a large tree is uprooted, branches are broken. It's like a snake with its tail cut off, spinning around, not knowing where to go." But among them was a bhikkhu named Bat-nanda of the Sakya clan, who stopped the bhikkhus, saying: "Don't worry. When the Blessed One passes away, we will be free. That old man used to tell us to do this, not to do this. But from now on, it's up to us to do what we want." Hearing this, the more sad he became, the more he told the bhikkhus to prepare their robes and bowls and go quickly to Song Tho before they could see the Buddha before they could see the Buddha. When the bhikkhus heard Mahakashyapa's words, they all got up and followed him to the city of Cauthi, crossed the Hilian-meditation river to Thien Quan pagoda, and then came to Ananda. After questioning, he stood aside and said to Ananda: "We want to see the Buddha one last time before we have tea, is it possible?" Ananda replied, "Even though he hasn't made a monk yet, it's hard to see, because the Buddha's body has been bathed in incense, wrapped in a third layer of kalpas, wrapped in five hundred layers of white cloth, and placed in a golden coffin. The coffin was placed in an iron sarcophagus, and the outside was covered with a wooden sarcophagus, so it was difficult to see.” Kassapa begged three times, Ananda still replied the same, it is difficult to see the Buddha again! The new Dai Ca-lettuce face towards the fire altar to worship, then suddenly from the three layers of sarcophagi, the Buddha brought out his two feet. Legs have a different color. Seeing this, Kassapa was surprised and asked Ananda: "Buddha's body is golden, why are his feet different?" Ananda replied, "Once upon a time, an old woman, mourning the Tathagata, approached the Buddha and patted the Buddha's feet. to shed tears on His feet, so it has a different color.” After hearing that, Kassapa was not happy, and went to the fire platform to pay respects to the Buddha's body. The four sets of them and the gods in the air also performed rituals at the same time. The Buddha's feet suddenly disappeared. The Great Kassapa went around the fire platform three times while praising, "I now bow my head to the Supreme Master, the unfathomable holy wisdom, the supremely high holy wisdom. The Supreme Sa-Mon, Absolutely blemish-free, Pure and uncontaminated with love, Precious among human beings. I now bow my head to the Great Hero, the most austere, No one is equal, Abandoning to save birth. Homage to the World-Honored One, Unstained by dirt; Greed, anger, and delusion are all clean; Rejoice in non-cease happiness. Homage to the Blessed One, Unmatched, incomparable. Skillfully liberating the world, Chi Ton in the midst of heaven and man. Homage to An On Tri, Ngo Tu Four Emperors, Tranquility, Unsurpassed in the midst of the recluse, Causing the evil to be on the right side. Homage to the natural station, the place of extinction. No heat, impure brain, Body and mind are often quiet. Homage to the Immaculate One who removes all impurities, Unlimited wisdom, Cam reveals a resounding voice. Homage to the Unsurpassed, Rare and inconceivable, The voice is like a lion, In the forest there is no fear. Ghost goods, beyond the four natures; So I respect. With great virtue and great talent, the great Kassapa had just finished reading the above verse, but the fire was not burning, but spontaneously burning. The Malagas said to each other, "The fire is too strong to stop, lest all the relics will be consumed! Let's find somewhere to get water to quench it." At that time, there was a tree god, Twin Life, standing by the pyre, who devoted himself to believing in Buddha, using his divine power to extinguish the fire. Then the Mahla said to each other, "Twelve yojanas around this town of Kushui, how many fragrant flowers have been picked up and brought back to offer relics." Then they went to the two sides of the city to find fragrant flowers and bring them back as offerings to the relics. At that time, the Malla people of Baba heard the Buddha's extinction at Song Tho, and thought to themselves: "I should go there to get the relics and build a stupa to make offerings in the country." The Malla people of Baba immediately ordered to bring four types of troops, namely statue soldiers, horse soldiers, chariots, and infantrymen, went to the city of Cauthi and sent messengers saying: "We have heard that the Buddha has passed away. here. Buddha is also our teacher. Out of respect for His tomb, we came to ask for the relics to return to the country to build an offering tower." King Kothi replied: “Yes, it is exactly as you say. But because the World-Honored One came and passed away here. The people in my country take care of the offerings themselves. Troubled them from afar to seek relics. But that must be impossible!” At the same time, the Batly people of the Gialapha country, the Cauli people of the Lamai kingdom, the Brahmins of the Piludia kingdom, The people of the Sakya clans of the Kadu-lava kingdom, the people of the Lesha clans of the Visali kingdoms, and the King Asathes of the Makiet kingdoms, heard the Tathagata's passing away at the Twin-Life tree in the city. Sentences, they all think to themselves: "Now I should go there and share the relics." Only Asathe and the other kings gave orders in the country to bring four kinds of troops across the Ganges. King Asathe sent the brahmin Huong Tanh: "You entered the town of Kos in my name to ask King Malla, is your daily life comfortable, if you are in good health, and tell me With the noble country, which has always respected each other, neighbors are peaceful, there has not been any dispute. Now I hear that the Tathagata has passed away in the precious country. For the World-Honored One, my heart is very reverent, so no matter how far away, I come to collect the remains, bring back the country to build an offering tower. If we accept the offer, we will share some of the wealth in our country." The brahmin Huong Tanh obeyed, He went to the city of Kothi and said to the Malhites: "The great king of the country of Makati has many greetings. Are you gentle when walking? Is walking healthy? And the message, I and the noble country have always respected each other, neighbors are peaceful, there has not been any dispute. Now I hear that the Tathagata has passed away in the precious country. For the World-Honored One, my heart is very reverent, so no matter how far away, I come to collect the remains, bring back the country to build an offering tower. If we accept the offer, we will share some of the wealth in our country." The Maltese replied, “Indeed! Exactly what he said. But because the Blessed One came and passed away here, the people in my country took care of their offerings. Troubled them from afar to beg for relics. But that must be impossible.” The kings immediately summoned their courtiers to make resolutions, chanting and saying: We are at peace, far away to bow our heads, Humbly ask. As do not accept; Four soldiers are ready. Don't regret your life. Use meaning not to; All must use force. King Cau-thi also summoned his courtiers to set up a resolution to answer: Those who are far away, Humiliated, beg the Tathagata's remains; But not allowed. Kia wants to use soldiers. We are also available. Fight back to the end, Never known fear. At that time, the brahmin Huong Tanh stood up to understand everyone's instructions: "The sages have received the Buddha's teachings for a long time, chanting the Dharma with their mouths, with their hearts humanized, often wishing all sentient beings to be well. Is it possible that because of the Buddha's relics, they become harming each other? If the Tathagata's remains are to be widely beneficial, the present relics should be divided into several parts." They are all commendable. They discussed again should ask someone who can help. Everyone said that the Brahmin Huong Tanh was a man of equal intelligence, divisible. The kings then sent Huong Tanh: "You should divide the relics into eight equal parts for us." Under the orders of the kings, Huong Tanh went to the place of the relics, bowed his head, and then slowly first picked up the Buddha's upper tooth and set it aside. Then ask the messenger to bring the Buddha's upper tooth to King Asathi, saying: "You will speak to the king in my name, saying: Great king, is your daily life comfortable? Is walking healthy? The relics have not come yet, surely the Great King looks very good? Now, I give the Tathagata's upper tooth messenger to make offerings to satisfy the King's expectation. Tomorrow morning, when the morning star rises, the relics are divided, I will personally present them." At that time, the messenger obeyed, went to King Asathi, and said: "The brahmin Huong Tanh greets you with countless greetings: Great king, is your daily life comfortable? Is walking healthy? The relics have not come yet, surely the Great King looks very good? Now, I give the Tathagata's upper tooth messenger to make offerings to satisfy the King's expectation. Tomorrow morning, when the morning star rises, the relics are divided, I will personally present them." Then Huong Tanh took a jar with a capacity of about one jelly, then divided the relics evenly into eight parts, finished, he said to everyone: "You guys consulted me to ask for that vase to build a worship tower in my own house. .” Everyone said, “Wisdom. That is appropriate.” And they agreed to. At that time, someone from Tat Bat village also came to ask for the rest of the ashes to build an offering tower. Everyone agrees. After the people of the Cauthi country received the relics, they erected an offering tower. After receiving the relics of the relics, the Baba, Gia-la, La-ma-la, Bhikkhu-ruly, Ka-du-la-vai, Visali, and Ma-kiet countries, after receiving relics, were brought back to their country. offering tower. The brahmin Huong Tanh brought the vase used to divide the relics to his house to build an offering tower. The people of Tatbat village brought the rest of the ashes to build the tower as offerings. Thus, Buddha's relics are divided into eight towers, the ninth tower is the vase, the tenth tower is the ash tower and the eleventh tower is the hair tower, worshiping Buddha's hair while in the world. When was Buddha born? What time is the religion? What is the era? Born when the star Pus rises. Renunciation when the star of Phu rises. Enlightenment when the star Pu rises. Extinction when star rises. How was Duan Tu Ton born? How miserable is it? How is the Supreme Dao? How to enter Nirvana? On the eighth day, the Tathagata was born. Buddha left home on the eighth day. On the eighth day of Bodhi. The eighth day of extinction. Sao Phu rises, the World-Honored One is born. Stars rise, Buddha leaves home. Sao Phu rises, attaining Right Enlightenment. Stars rise, enter Nirvana. On the eighth day of the year, I was born with the Two Tuc Ton. On the eighth day, he entered the forest to practice suffering. On the eighth day of the Supreme Dao. On the eighth day, enter the city of Nirvana. In February, the Tathagata was born. Buddha left home in February. February becomes Bodhi. February into the doom. In the month of February, I gave birth to Duoc Tu Ton. February in the forest to practice suffering. February becomes the Supreme. February enters Nirvana. Sala flowers in full bloom, All colors dazzling each other, At that place of birth, the Tathagata entered Nirvana, the Great Compassionate Nirvana Many people professed praise. Overcoming Fears Deciding to enter In the month of February, I gave birth to Duoc Tu Ton. February in the forest to practice suffering. February becomes the Supreme. February enters Nirvana. Sala flowers in full bloom, All colors dazzling each other, At that place of birth, the Tathagata entered Nirvana, the Great Compassionate Nirvana Many people professed praise. Overcoming Fears Deciding to enter Nirvana.In the month of February, I gave birth to Duoc Tu Ton. February in the forest to practice suffering. February becomes the Supreme. February enters Nirvana. Sala flowers in full bloom, All colors dazzling each other, At that place of birth, the Tathagata entered Nirvana, the Great Compassionate Nirvana Many people professed praise. Overcoming Fears Deciding to enter Nirvana.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.17/4/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.