Majjhima Nikaya Central Sutra. 26. Biblical prayer (Ariyapariyesanà sutta) I heard this: At one time the Blessed One was in Savatthi, at Jetavana, in his garden Anathapindika (Level of Solitude). Then in the morning the Blessed One put on his robes, took his bowl and robe, and went to Savatthi for alms. There were a large number of bhikkhus who came to the place where the venerable Ananda was and, after arriving, said to the venerable Ananda: -- Friend, it has been a long time since we have heard the Blessed One preach the Dharma in person. It would be nice, sage Ananda, if we could hear the Blessed One preach the Dharma with our own eyes! -- Let the venerable ones go to the place where the brahmin Rammaka is staying, and the venerable ones will be able to listen to the Blessed One's teaching in person. -- Yes, sage. Those bhikkhus obeyed Venerable Ananda. Then the Blessed One, having finished his alms round in Savatthi, on his way back from his alms round, called to the venerable Ananda: -- Ananda, let us go to Pubbarama. Migaramatu's floor (Loc Mother Lecture Hall) for lunch break. -- Yes, venerable sir. Venerable Ananda obeyed the Blessed One. Then the Blessed One, together with Venerable Ananda, went to Pubbarama garden, Migaramatu's house, to rest for lunch. In the evening the Blessed One got up from his meditation and called to the venerable Ananda: -- Ananda, let's go to Pubbakotthaka to wash our hands and feet. -- Yes, venerable sir. Venerable Ananda obeyed the Blessed One. Then the Blessed One and the venerable Ananda went to Pubbakotthaka to wash their hands and feet. After washing his hands and feet at Pubbalotthaka, the Blessed One climbed onto the shore, put on a robe, and dried his hands and feet. Then the venerable Ananda said to the Blessed One: -- The Blessed One, the Brahmin Rammaka's retreat is not far away; World-Honored One, the Brahmin Rammaka's net room is lovely; White World Religion, the interior of the Brahmin Rammaka is pleasant; O World Honored One, how good, if the Blessed One went out of compassion to the brahmin Rammaka's retreat! The Blessed One silently accepted. Then the Blessed One went to the retreat of the brahmin Rammaka. At that time, a large number of bhikkhus were meeting at the Brahmin Rammaka's retreat to preach the Dharma. The Blessed One waited outside the door until he finished his sermon. The Blessed One, knowing that the sermon was over, cleared his throat and knocked on the door bar. Those bhikkhus opened the door for the Blessed One. Then the Blessed One entered the retreat of the brahmin Rammaka and sat down on the seat prepared. After sitting down, the Blessed One called to the bhikkhus: -- Monks, what issue are you meeting at this time? And what story between You was interrupted? -- Venerable Sir, the conversation between us belongs to the Blessed One and it was interrupted when the Blessed One came. --Bhikkhus, it is good that your good sons, out of faith, renounce the family, living without family, meeting together to discuss the Dharma. When you, bhikkhus, are gathered together, there are two things to do: discuss the Dharma or keep the silence of the Noble Ones. (Two kinds of search) Monks, there are these two kinds of search: the holy search and the non-Saint-seek. Monks-stilts, and what is non-Saint request? Here, bhikkhus, there is a person who himself is reborn seeks what is born, who himself is old seeks what is old, himself becomes ill... himself dies... sorrow... being contaminated yourself, seek the contaminated. Monks, what do you call being born? This Male-stilts, wife and children are born; male and female servants are born; goats and sheep are born; chickens and pigs are born; elephants, oxen, mare and mare are born; gold and silver are born. These, bhikkhus, are born, and he grasps, covets, Infatuated with them, being reborn yourself seek what is born. And, bhikkhus, what do you call old age? This Male-stilts, wife and children are old; male servants, female servants are old; goats and sheep are getting old; chickens and pigs are old; elephants, cows, mare and mare are old; Gold and silver are aging. Those clinging, bhikkhus, are old age, and he clings to them, lusts after them, becomes infatuated with them, grows old, and seeks what is old. And, bhikkhus, what do you call illness? This Male-stilts, wife and children are sick; male servants, female servants are sick; goats and sheep are sick; chickens and pigs are sick; Elephants, cows, stallions, and mares are sick. These attachments, bhikkhus, are sickness, and he holds on to greed, indulges in them, becomes ill himself, and seeks that which is sick. And what, bhikkhus, do you say is dead? This Male-stilts, wife and children are dead; male and female servants are dead; goats and sheep are dead; chickens and pigs are dead; Elephants, cows, mare and mare are dead. Those clinging, bhikkhus, are dead, and he clings to them, lusts after them, becomes infatuated with them, dies himself and seeks that which is dead. And, bhikkhus, what do you call grief? This Male-stilts, wife and children are sad; male and female servants are sad; goats and sheep are sad, chickens and pigs are sad; Elephants, cows, stallions, and mares are sad. Those clinging, bhikkhus, are sorrowful, and he clings to them, lusts after them, infatuated with them. When he is sad, he seeks what is distressed. And, bhikkhus, what do you call defiled? The Male-stilts, wife and children are polluted; male servant, female servant is polluted; contaminated goats and mules; chickens and pigs are contaminated; elephants, cows, stallions, and mares are contaminated; Gold and silver are contaminated. And those clinging, bhikkhus, are defiled, and he clings to them, lusts after them, becomes infatuated with them, defiled himself and seeks what is defiled. This, bhikkhus, is called non-Saint request. And what, bhikkhus, is the holy request? Here, the Male-stilts, people are born themselves, after knowing the danger of being born, seek the unborn, unsurpassed peace from the yoke of suffering, Nirvana; getting old by themselves, after knowing the dangers of getting old, seek the not-to-be-old, unsurpassed peace from suffering and yoke, Nirvana; himself sick... the non-sick... self-dead... the immortal... self-suffering... the non-sick... self-polluted, after knowing the truth the dangers of defilements, seeking that which is unpolluted, unsurpassed security from afflictions, Nirvana. This, bhikkhus, is called a holy request. (Holy seeking liberation) Monks, I too, Before Enlightenment, when he had not yet attained Perfect Enlightenment, when he was still a bodhisattva, he himself sought birth again, sought what was born, himself grew old, sought what was old, himself ill... I'm dead... I'm sad myself"... being defiled myself, I seek out what's contaminated. seek what is born, get old yourself... (as above)... self-polluted and seek what is polluted? So I, having been born myself, after knowing the dangers of being born, seek the unborn, unsurpassed peace from suffering and yoke, Nirvana; which itself is old... which is not old... which itself is sick... which is not sick... which itself dies... which is immortal... which itself suffers... which is not sorrowful. .. self-defilement, after knowing the danger of the contaminated, seek the unpolluted, unsurpassed peace from the yoke of suffering, Nirvana. Then, bhikkhus, after a while, when I was young, a teenager, with jet-black hair, full of the vitality of youth, in the golden age of life, though parents were displeased, tears full of face, lamenting, I shaved off my beard and hair, put on a kashāya, left home, left home, lived without family. I leave home like this, a person is looking for something good, seeking the unsurpassed, unsurpassed, peaceful path. I went to the place where Alara Kalama lived, and when he arrived, he said to Alara Kalama: "Sage Kalama, I want to live a holy life in this law". When, bhikkhus, Alara Kalama heard this, said to Me: "Live (and abide, venerable sir). Such is the Dharma. Such is the Dharma, making the wise, not for long, like his guru. (instructing), self-knowledge, self-realization, self-achievement and abiding". And it was not long, bhikkhus, that I quickly mastered that dhamma. And, bhikkhus, as far as the question of lips and speech, when I spoke the doctrine of the wise and the doctrine of the Elder, and I considered myself to be another. also, I know and I see. Monks, I think as follows: "Alara Kalama declares this dharma not only out of faith: 'After self-knowledge, self-realization, self-attainment, I abide.' Surely Alara Kalama knows the dharma. hey, seeing this dharma then abiding." Then, bhikkhus, I went to the place where Alara Kalama was, and after arriving I said to Alara Kalama: "Sage Kalama, to what extent do you know, realize, attain, and declare this dharma for yourself? ?" Having said this, bhikkhus, Alara Kalama declares about the base of nothingness. Then, bhikkhus, I thought: "Not only Alara Kalama has faith, I also have faith. It is not only Alara Kalama who has diligence, I also have diligence. Not only Alara Kalama has mindfulness, I also have mindfulness. Not only Alara Kalama has concentration, I also have concentration. Not only Alara Kalama has wisdom, I also have wisdom. So let's try to prove the dharma that Alara Kalama declares: "After self-knowledge, self-realization, self-attainment, I stay". Then, bhikkhus, not long after self-knowledge, self-realization, and self-accomplishment of this dhamma quickly, I abide. Then, bhikkhus, I went to the place where Alara Kalama was, and after arriving, I said to Alara Kalama: "Friend Kalama, did you know, realize, attain and declare this dharma to come by yourself? such a degree?" --"Yes, sage, I have self-knowledge, self-realize, self-achievement and declare this dharma to such an extent". --"Hey sage, I also know myself, self-realize, achieve and declare this dharma to such an extent." --"How beneficial it is for us, How beneficial it is for us, when we see a fellow holy man like the venerable one! The Dharma that I self-knowledge, self-realize, self-achieve, and declare, is the same Dharma that the sage knows himself, realizes himself, achieves and abides; the sage that the sage self-knowledge, self-realization, self-achievement and abiding, it is the law that I self-knowledge, self-realize, self-achieve and declare; the dharma that I know, it's the Dharma that the sage knows; Dharma that the sage knows, it is that dharma that I know. I am like, sage is like that; How sage, I am like. Come now, sage, let us both take care of this assembly!" Thus, bhikkhus, Alara Kalama, who is my Teacher, puts me, his disciple, on an equal footing with him, and venerate me with the utmost reverence. Monks, then I thought to myself: This Dharma is not directed to renunciation, is not directed toward dispassion, is not directed at cessation, is not directed at peace, is not directed at higher knowledge, does not lead to enlightenment, does not lead to Nirvana, but only to enlightenment. attain the land of nothingness.” Thus, monks, I do not respect this dharma, and renounce it. Then, bhikkhus, I, who seek something good, seeking unsurpassed victory, victory, and tranquility on the path, I went to Uddaka Ramaputta's place, and when I had finished I said to Uddaka Ramaputta: "Sage, I want to live a holy life in this law. Having said this, bhikkhus, Uddaka Ramaputta said to me: "Live, venerable sir, this is how this dharma makes a person wise not for long like his guru. teach) self-knowledge, self-realization, self-achievement and abiding". Monks, I have quickly mastered that dhamma. And, bhikkhus, as far as the question of the lips and the matter of speech, when I spoke the doctrine of the wise, and the teaching of the Elder, and I considered myself to be a man. other too, I know and I see. Monks, I think as follows: "Rama declares this dharma not because of faith: 'After self-knowledge, self-realization, and self-attainment, we will settle down.' Surely Rama saw this dharma, knew it. this law, then you will stay." Then, bhikkhus, I went to the place where Uddaka Ramaputta lived, and after arriving I said to Uddaka Ramaputta: "Sage Rama, to what extent do you know, realize, achieve and declare this dharma yourself? " Hearing this, bhikkhus, Uddaka Ramaputta declared about the base of neither perception nor non-perception. Then, the Male-stilts, I thought: "It is not only Rama who has faith. I also have faith. Not only Rama has diligence, I also have diligence. Not only Rama has mindfulness, I also have mindfulness. Not only Rama has concentration, I also have concentration. Not only Rama has wisdom, I also have wisdom. So let's try to prove the dharma that Rama declared: "After self-knowledge, self-realization, self-achievement, self-residence". Then, bhikkhus, not long after self-knowledge, self-realization, and self-accomplishment of this dhamma quickly, I abide. Then, bhikkhus, I went to the place where Uddaka Ramaputta was, and after arriving, I said to Uddaka Ramaputta: 'Friend Rama, has it not been that you have self-knowledge, self-realization, self-realization, and proclaimed this dharma to come? such a degree?" --"Yes, sage, I have self-knowledge, self-realize, self-achievement and declare this dharma to such an extent". --"I have also self-knowledge, self-realize, self-achieve and declare this dharma to such an extent. "It's beneficial for us! It's very beneficial for us, when we see a fellow holy person like the Venerable! The Dharma that I, self-knowledge, self-realize, achieve and declare, is that Dharma, Hien. the sage knows, self-realizes, attains and abides; the dharma that the sage knows, self-realizes, attains and abides in, it is that dharma that I know for myself, realize, achieve and declare for myself; the dharma that I know, this is the sage, the sage knows; the sage knows, i know let's take care of this congregation!" Thus, bhikkhus, Uddaka Ramaputta, who is my Teacher, puts me, his disciple, on his equal, and venerates me with supreme reverence. Then, bhikkhus, I thought: 'This Dharma is not directed towards dispassion, not towards dispassion, and surrounded by villages, it is easy to go for alms. What a place just enough for an earnest and earnest good son to be diligent.” And, bhikkhus, I sat down in that spot and thought, "It's just enough to be diligent." (Enlightenment) ) Then, bhikkhus, I was born myself, knowing the danger of the born, seeking the unborn, unsurpassedly secure from sufferings and yoke, Nirvana, and attained nothingness. birth, unsurpassed security from the yoke of suffering, Nirvana; becoming old himself, knowing the dangers of aging, seeking that which does not grow old, unsurpassed security from sufferings and yoke, Nirvana ; and having attained the imperishable, unsurpassed and secure from the yoke of suffering, Nirvana; being himself sick, knowing the danger of the sick, seeking the unsick, unsurpassedly secure the yoke of suffering, Nirvana and having attained the non-disease, unsurpassed security from the yoke of suffering, Nirvana; himself, having known the dangers of death, sought the non-death, unsurpassed security from suffering, Nirvana, and having attained the non-death, unsurpassed peace from suffering yoke, Nirvana; himself suffering from sorrow, after knowing the danger of what is sorrowful, he sought that which was not sorrowful, unsurpassed peace from suffering, Nirvana, and having attained sorrowlessness, unsurpassed peace from suffering yoke, Nirvana; Having become defiled by oneself, after knowing well the dangers of the polluted, seeking the uncontaminated, unsurpassed security from suffering, Nirvana, and having attained the unpolluted, unsurpassed peace, from the yoke of suffering, Nirvana. And knowledge arose in Me. My deliverance is unwavering. This is My last life, no more rebirth. Then, bhikkhus, I thought thus: " This Dharma, which I have witnessed, is profound, hard to see, difficult to realize, quiet, noble, super logical, and wonderful, only the wise can understand it. And this crowd is fond of lust, lustful, lustful. For the masses who like to love, to love to love, to love to be loved, it is difficult to see the theorem Idapacchayata Paticcasamuppada (Dharma Dependent Origination); this fact is hard to see; that is, the purification of all actions, the elimination of all birth and medical conditions, the cessation of craving, the separation of greed, the cessation of all activities, and the cessation of Nirvana. If I preach the Dharma now and others don't understand me, then it would be very painful for me, that would be very frustrating for me!" Then, bhikkhus, these inconceivable stanzas were unheard of before. hear, arise in Me: Why do I speak of the Dharma, It is difficult to realize it? Those who are addicted to ignorance, Can't see this dharma. Then, bhikkhus, with such reflections, my mind is turned to the passive, not wanting to preach the Dharma. The Male-stilts, at that time Brahma Sahampati when he knew my mind; with his own mind, he immediately thought: "Alas, the world will perish, the world will perish, if the mind of the Tathagata, the Arahant, the Fully Enlightened One, were directed towards the passive, unconditioned, I don't want to preach." Then, the Male-stilts, Brahma Sahampati, like an athlete, stretches out his bent arm, or bends his outstretched arm; likewise, he disappeared from the world of Brahma, and appeared before Me. Then, bhikkhus, Brahma Sahampati put his upper robe on one shoulder, clasped his hands in bows to Me, and said to Me: "Venerable sir, preach the Dharma! There are sentient beings less contaminated with dust and dirt, who will be in danger if they do not hear the Dharma. (If heard), these people will be able to understand the Dhamma." Thus, monks, Brahma Sahampati said, Having said this, he added as follows: Once upon a time in Magadha, the impure Dharma appeared. , The Dharma is defiled by the mind, Created by reflection. Let it be open wide, This door of immortality. Let them hear the Dharma, the Purely Enlightened One. Like standing on a rock, On the summit of a mountain There are people Standing looking down, A crowd of sentient beings gather, So too, O Good Lord, The One Who changes eyes everywhere, Climbs to the throne of the castle, Built with the Dharma One who is free from sorrow, Looking down upon the multitudes, Overwhelmed by sorrow oppressed, Dominated by old age, Stand up to the Hero, Conquer the battlefield The leader of the caravan, The One Freed from debt Go around the world, The World-Honored One! Let's preach the wonderful Dharma, Listeners will understand! Monks, after knowing the request of Brahma, out of compassion for sentient beings, with the Buddha's eye, I looked around the world. Monks, with the Buddha's eye, I see a class of beings with little dust of the world, a lot of dust of the world, with a class of beneficial faculties, with a dull capacity, with a class of good nature, with a bad nature, with a class that is easy to teach and difficult to teach, and a few see the danger of having to be reborn in another world and the danger of doing wrong deeds. As in a blue lotus pond, pink lotus pond or white lotus pond there are a number of blue lotuses, pink lotuses, or white lotuses born in the water, raised in the water, not above the water, nourished in the water. There is a blue lotus, pink lotus or white lotus born in the water, raised in the water, living up to the surface of the water. There are some blue, pink or white lotuses born in water, raised in water, to rise above the water, not to be drenched in water. In the same way, bhikkhus, with the Buddha's eye, I see a class of sentient beings who are less contaminated with the dust of the world, more contaminated with the dust of the world, of a class of beneficial nature, of a dull faculty, of a class of good nature, of a bad nature, of a class that are teachable, difficult to teach, and a few see the danger of having to be reborn in another world and the danger of doing wrong deeds. And, bhikkhus, I utter the following verse to Brahma Sahampati: The door of immortality is wide open, For those who will listen. Give up your faith, Inaccuracy. Thinking of trouble, I didn't want to preach, Supremely violating the Dharma, Among human beings. (O Brahma) Then, bhikkhus, Brahma Sahampati thought to himself, "I have given the Blessed One the opportunity to preach the Dharma," bowed down to me, turned his right body toward me, and disappeared on the spot. Then, bhikkhus, I thought to myself: " To whom shall I preach the Dharma first, who will quickly understand this Dhamma?" Then I thought to myself: "Now there is Alara Kalama, an intelligent, multi-literate, wise man who has lived a short life for a long time. dust of life. Let us preach the first Dharma to Alara Kalama, who will quickly understand this Dhamma.” Then, monks, the gods came to me and said thus: "World Honored One, Alara Kalama has passed away for seven days." Then knowledge arose in me: "Alara Kalama has passed away for seven days." Monks, I thought: "What a great loss to Alara Kalama: If you hear this, Alara Kalama will quickly deepen. understand." Then, the Male-stilts, I thought again: "Who will I preach the Dharma to first? Who will soon understand this Dhamma?" Then, bhikkhus, I thought again: "Now there is Uddaka Ramaputta-a wise, multi-literate, wise man, has long lived less dusty life. Let us give the first sermon to Uddaka Ramaputta. This one will soon understand this Dhamma." Then the gods came to Me and said thus: "Venerable Sir Uddaka Ramaputta passed away yesterday." Then knowledge arose in Me: "Uddaka Ramaputta passed away yesterday." ". The Male-stilts, I thought: "What a great loss for Uddaka Ramaputta. If you listen to this Dharma, Uddaka Ramaputta will quickly understand it.” Then, monks, I thought: "Whom will I preach the Dharma to first? Who will soon understand this Dhamma?" Then, bhikkhus, I thought again: "This group of five bhikkhus served me while I was still working diligently, that group has been of great help. Let us then preach the first Dharma to the group of five monks!" Then again, I thought, "Where are the five monks now?" with the divine eye of purity, I see a group of five bhikkhus present at Baranasi, at Isipatana, in the Deer Park. Then, bhikkhus, after staying at Uruvela for a long time until I was satisfied, I set out for Baranasi. (Initiation of the Dharma) Monks, a heretic named Upaka saw me while I was walking on the path between Gaya and the Bodhi tree. After seeing it, he said to Me: "-- The sage's senses are very clear. The sage's skin and color are so pure, so pure. sage, for what purpose, sage left home? who is the teacher of the sage? Whose sage is happy to accept and maintain?" When I heard this, bhikshus, I said to the wrong life path Upaka the following verse: "-- I, the Conqueror of all, I, the All-Wise. All dharmas, uncontaminated, All dharmas , let go. We live the feet of liberation, End all cravings. So I am self-aware, And who are you pointing to? I don't have a Guru, One like me doesn't. In the world of Nhon, Thien, there is no one like Me. The Worshiper in the world, the unsurpassed Teacher. Self-enlightened, I am calm and peaceful. To turn the French wheel. I came to the city of Kasi. Sound the drum of immortality, In the world of blindness." "-- As the Sage has called himself, the Sage is worthy of the Infinite Conqueror. "--As I, the Conqueror, Those who witness the end of the corruption, the Evil One, I subdue. Therefore, I am invincible". Upaka said to Me: "--Friend, I hope that's the case." Having said this, Upaka shook his head and followed another path. , Deer Park, go to the group of five Male-stilts to stay. The group of five bhikkhus, seeing me coming from afar, came to an agreement as follows: "Friends, now the recluse Gotama is coming; he lives in affluence, has renounced diligence, have returned to a materialistic life. Let's not bow down, don't get up, don't take the bowl. Let's take a seat, and if he wants to, he'll sit." But when I approached, bhikkhus, those five bhikkhus could not keep what was agreed upon. Someone came to meet Me and took my bowl and robe, someone arranged a seat, someone brought water to wash my feet. But they call Me by name with the name sage (Avuso). When I heard this, bhikkhus, I said to the group of five bhikkhus: "-- Monks, don't call me by name and use the word sage. He is an Arahant, a Perfect Enlightened One, incline your ear, the Dharma has been immortalized, I teach, I preach. Living strictly according to the teachings, they soon, after self-knowledge, self-realization, and self-realization in the present, the unsurpassed goal of the holy life that the good men, having left home, left home, lived in poverty. family, you will stay safe. "Bhikkhus, on hearing this, the group of five bhikkhus said to me: "--Friend Gotama, with this way of life, with this practice, with this austerity, you have not attained the transcendental Dharma. Humanity, knowledge, and victory worthy of a Saint, how then, sage, with his affluent lifestyle, with the renunciation of diligence, with the return to a full material life, can he realize the transcendent Dharma? human beings, superior knowledge and knowledge worthy of a Noble One?" When I heard this, monks, I said to the group of five bhikshus: "-- Monks, the Tathagata does not live in abundance, without giving up. quit essential, not return to the full material life. Monks, the Tathagata is an Arahant, a Fully Enlightened One. Bhikkhu-stilts, close your ears, the immortal Dharma has been attained, I teach, I teach the Dharma. Living strictly according to the teachings, they soon, after self-knowledge, self-realization, and self-realization in the present moment, the unsurpassed goal of the holy life that the good men left home, abandoned their families, and lived in homelessness. family, you will live." Monks, for the second time, the group of five bhikkhus said to me: "--Friend Gotama, with this lifestyle... (as above)... superior knowledge and view worthy of a saint?" For the second time, bhikkhus, I said to a group of five bhikshus: "-- Monks, the Tathagata does not live well... (as above) )... you will stay." Monks, for the third time, the group of five Male-stilts said to me: "--Friend Gotama, with this lifestyle.. . (as above)... superior knowledge worthy of a Saint?" When I heard this, monks, I said to a group of five bhikshus: "-- Monks, up to now. , do you accept that I never said so?" "--Venerable sir, never like that. "-- Monks, the Tathagata is an Arahant, a Fully Enlightened One. Close your ears, the immortal Dharma has been witnessed, I teach, I preach the Dharma. Living strictly according to the teachings, they soon, after self-knowledge and witness, achieved in the present the unsurpassed goal of the holy life that the good men left home, abandoned their families, and lived in poverty. You will live in the family, you will live." O Monks, I have made the group of five Male-stilts to accept. Food that these three Male-stilts bring back, enough to feed a group of six people. Monks, I preach to three bhikkhus. The other two Male-stilts went for alms.. The food that these two-stilts brought back, was enough to feed a group of six people. Monks, the group of five bhikkhus, after being taught by me, after being exhorted by me, to be born themselves, knowing the danger of what is born, seek the unborn, the unborn. peace, freedom from the yoke of suffering and yoke, attaining Nirvana and having attained the unborn, unsurpassed peace, freed from the yoke of sufferings and yoke, attaining Nirvana, becoming old by oneself... the non-aging .. .. oneself sick... which is not sick... self-death... which does not die... oneself sorrowful... which is not sorrowful... oneself contaminated, after knowing the danger of the defiled, seeking the unpolluted, unsurpassed peace, freed from sufferings and yoke, attaining Nirvana, and having attained the unpolluted, unsurpassed security, free from suffering and yoke, attaining Nirvana. Tri and view arose in them: "Our liberation is not wavered, this consciousness that arises is referred to as the last life. Now there is no more rebirth". (Five desires) Monks, there are five nurtured desires. What is the year? The rupa cognizable by the eye, this rupa is agreeable, pleasing, pleasing, agreeable, lustful, enticing. The sounds cognizable by the ear... (as above)... the scents cognisable by the nose... the flavors cognizable by the tongue... the bodily-feeling contacts are endearing, pleasurable, pleasurable, likable, lustful, attractive. This, bhikkhus, is the cultivation of the five senses. Monks, what recluses or brahmins are bound, engrossed, infatuated by these five sensuous desires, not seeing their harm, not knowing their renunciation? them, but make use of them, they should be understood as: "You have fallen into misfortune, you have fallen into calamity, you have been used by the Devil to your will". Monks, like a deer that lives in the forest, trapped in a snare, that deer should be understood as: 'It has fallen into misfortune, has fallen into disaster, has been used as desired by a hunter. When the hunter arrives, the deer cannot leave as he wishes. .. has been used as desired by the Evil One, bhikkhus, what recluses or brahmins are not bound, not lustful, not enthralled by these five cultivated sensual pleasures, Seeing their danger, knowing the renunciation from them, and using them, they should be understood as: "You do not fall into misfortune, do not fall into calamity, are not used by the Devil. as expected". Monks, like a deer living in the forest, not falling into a trap, that deer should be understood as: 'It does not fall into misfortune, it does not fall into disaster, it is not harmed by people. hunters use as they please". When the hunter arrives, the deer can walk away at will. Also, monks, those ascetics or brahmins who are not bound... are not used as desired by the Evil One. Monks, like a deer that lives in the forest, walking around in the forest, with peace of mind it walks, with peace of mind it stands, with peace of mind it sits, with peace of mind it lies. Why so? Because it is beyond the reach of the hunter, bhikkhus. In the same way, bhikkhus, a bhikkhu who is separated from sensual pleasures, separated from evil and unwholesome, attains and abides in the first jhāna, a state of bliss, born of detachment from sensual pleasures, possessing the four senses. This, bhikkhus, is called: one who has blinded the Devil, has eradicated all traces, was beyond the sight of the Devil. Again, bhikkhus, a bhikkhu has ceased to seek and thought, and attains and abides in the second jhāna, a state of rapture and ecstasy born of concentration, free from thought, without thinking, with one mind inwardly. The Male-stilts, that Male-stilts called... was beyond the sight of Evil. Again, bhikkhus, a bhikkhu is detached from joy, abiding by equanimity, mindfully aware, and feeling in his body the pleasant feeling that the sages call equanimity, mindfulness and abiding, and attaining and abiding in the third jhāna. The Male-stilts, that Male-stilts called... was beyond the sight of Evil. Again, bhikkhus, a bhikkhu releases pleasure and pain, extinguishes joy and grief, which he has felt before, and attains and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. The Male-stilts, that Male-stilts are called... beyond the sight of Evil. Again, bhikkhus, a bhikkhu who transcends all forms, eliminates all hindrances to perception, does not pay attention to delusions, thinks: After seeing with wisdom, the taints are eliminated. That bhikkhu, bhikkhus, is called a man who has blinded the Devil, has eradicated all traces, and has gone beyond the sight of the Devil. He has overcome all the hindrances of life. Peace of mind he walks, peace of mind he stands, peace of mind he sits, peace of mind he lies. Why? Because he, bhikkhus, is beyond the reach of the Evil One. Thus the Blessed One preached. The Male-stilts rejoiced and believed in the Blessed One's words. peace of mind he sits, peace of mind he lies. Why? Because he, bhikkhus, is beyond the reach of the Evil One. Thus the Blessed One preached. The Male-stilts rejoiced and believed in the Blessed One's words. peace of mind he sits, peace of mind he lies. Why? Because he, bhikkhus, is beyond the reach of the Evil One. Thus the Blessed One preached. The Male-stilts rejoiced and believed in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.3/4/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.