ANNOUNCEMENT SUBJECT (UPAKKILESA SUTTA). Like this I hear. At one time, the Blessed One was in Kosambi, at Ghosita Vihara (Cu-sula). At that time the Bhikkhu-stilts in Kosambi lived competing, arguing, fighting with each other, wounding each other with weapons of the tongue. Then a bhikkhu came to the place where the Blessed One was, and, having come to pay homage to the Blessed One, stood to one side. Standing to one side, that bhikkhu said to the Blessed One —Here, venerable sir, the bhikkhus of Kosambi live competing, arguing, fighting with each other, wounding each other with weapons of the tongue. It would be good, World Honored One, if the Blessed One, out of compassion, would come to those bhikkhus. The Blessed One silently accepted. Then the Blessed One went to those bhikkhus, and on arrival he said to them —That's it, bhikkhus! Don't compete, argue, argue, fight each other! When he heard this, a bhikkhu said to the Blessed One —the Blessed One, the Blessed One is the Dharma Master, Please stop! The Blessed One, the World-Honored One, do not be tired! Blessed One, abide, pay attention and dwell in the present moment! Because we are responsible for this competition, debate, contention, struggle. For the second time, the Blessed One said to those bhikkhus—Just now, bhikkhus! Don't compete, argue, argue, fight each other! The second time, that bhikkhu said to the Blessed One - Lord, the Blessed One is the Dharma Lord, stop! The Blessed One, the World-Honored One, do not be tired! Blessed One, abide, pay attention and dwell in the present moment! Because we are responsible for this competition, debate, contention, struggle. For the third time, the Blessed One said to those bhikkhus—Just now, bhikkhus! Don't compete, argue, argue, fight each other! For the third time, that bhikkhu said to the Blessed One —World Honored One, the Blessed One is the Dharma Lord, stop! White World Honored One, World-Honored One, do not be weary! Blessed One, abide in the present moment and dwell in bliss! Because we are responsible for this competition, debate, contention, struggle. Then in the morning the Blessed One put on his robes, took his bowl and robe, and went to Kosambi for alms. After going for alms in Kosambi, having finished his meal, on his way back from his alms round, after clearing his bed, taking his robes and bowls, he stood and said the verse: In the midst of the crowd booing, No one thinks they are stupid, Among the Sangha, they separate. Does anyone think upstream? Unconscious people say, Three flowers a hundred things, Mouth open, talk freely, Lead to where, who knows? “It scolded me, hit me! It harmed me, robbed me!” Whoever embraces that resentment, Hatred cannot be stopped. “It scolded me, hit me! It harmed me, robbed me!” If you don't hold that resentment, Hatred will subside on its own. Hatred destroys hatred, There is no way to destroy it, Compassion destroys hatred, Is the law of thousands of collection. "Others do not understand, Here I perish", Those who understand this, Thus, controversy ceases. The initiator of killing lives, Robbing cows, horses, property, Robbers of the country, They still know how to unite, Why don't you? If you have a wise friend, Accompany, well stay, overcome all dangers, Live joyfully and mindfully. Otherwise you are wise, Like a king leaving the country, Lonely like a wild elephant. Better live alone, No friends, fools, Loneliness does not do evil, Leisurely, like a wild elephant. Then the Blessed One stood, uttering these verses, and went to the village of Balakalonakara. At that time Venerable Bhagu lived in the village of Balakalonakara. Venerable Bhagu saw the Blessed One coming from afar, and immediately arranged a seat and water to wash his feet. The Blessed One sat on a prepared seat; After sitting, he washed his feet. Venerable Bhagu bowed down to the Blessed One, then sat down to one side. The Blessed One said to Venerable Bhagu, who was sitting to one side, "Are you well, bhikkhu? Can you live happily? Going for alms, is it not tiring? —Venerable sir, I am well. World-Honored One, I live peacefully. World-Honored One, I don't get tired when I go for alms. Then the Blessed One, having exhorted the venerable Bhagu with a teaching of the Dharma, exulting, exhilarating, exhilarating, rose from his seat and went to Pacinavamsadaya. At that time, Venerable Anuruddha (A-na-law), Venerable Nandiya (Nanda) and Venerable Kimbila (Kim-ty-la) were staying at Pacinavamasadaya. The gardener saw the Blessed One coming from afar, and when he saw this, he said to the Blessed One: 'Sammon, do not enter this garden. There are three good sons, very attached to self (attakamanipa) residing here. Don't bother them. Venerable Anuruddha heard the gardener talking to the Blessed One, immediately said to the gardener —Garden-keeper, do not stop the Blessed One! The Blessed One, our Teacher, has arrived. Then Venerable Anuruddha went to Venerable Nandiya and Venerable Kimbila and said—Come, Venerable One! The venerable ones come! The Blessed One, our Teacher has arrived. Then the Venerable Anuruddha, the Venerable Nandiya and the Venerable Kimbila went out to meet the Blessed One, one holding the Blessed One's robe and bowl, the other preparing a seat, the other setting water to wash his feet. The Blessed One sat on a prepared seat; After sitting, the Blessed One washed his feet. Then those venerable ones bowed down to the Blessed One and sat down to one side. Then the Blessed One said to Venerable Anuruddha, who was sitting to one side, "Are you well, Anuruddhas?" Can you live happily? Is it tiring to go begging for food? —Venerable sir, we are well. World-Honored One, we live peacefully. White World Honored One, we go for alms without getting tired. —O Anuruddhas, do you live in harmony, rejoice with each other, without quarreling. Like water and milk, live looking at each other with sympathetic eyes? —Venerable Sir, we really live in harmony, rejoice with each other, without quarrels, like water and milk, live looking at each other with sympathetic eyes. —How, Anuruddhas, do you live in harmony, rejoicing with each other, like water and milk, living looking at each other with sympathetic eyes? —Venerable sir, here we think thus: “How beneficial for me! How good it is for me, to be able to live with such fellow Brahmans! White World Honored One, so for these fellow Brahmins, I arise from the body's karma, in front of and behind; I arise from my verbal kamma, in front of and behind my back, I arise from my mental kamma, in front of and behind my back. White World Honored One, so we think like this: "Let's give up my mind and live according to the minds of these Venerables". And, venerable sir, I renounce my own mind, and live according to the minds of those venerable ones. World-Honored One, although we have different bodies, we are like the same mind. Then the Venerable Nandiya… Then the Venerable Kimbila said to the Blessed One —World Honored One, here we think as follows: “How beneficial for me! How good it is for me, to be able to live with my fellow Brahmins like that!” White World Honored One, so for these fellow Brahmins, I arise from the body's karma, in front of and behind; I arise from my verbal kamma, in front of and behind my back, I arise from my mental kamma, in front of and behind my back. Therefore, venerable sir, we think thus: "Let us renounce our own mind and live according to the minds of these venerable ones". And, venerable sir, I renounce my mind and live according to the minds of those Venerables. World-Honored One, although we have different bodies, we are like the same mind. Thus, venerable sir, we live in harmony, rejoicing with each other, like water and milk, living looking at each other with sympathetic eyes. —Good, good, Anuruddhas! And, Anuruddhas, do you live without distraction, ardent, diligent? —Venerable Sir, we really live without distraction, ardent, diligent. —How, Anuruddhas, do you live without distraction, zealously, diligently? —Here, World-Honored One, whoever goes to the village to beg for food first, he arranges the seats, prepares drinking water, water for washing feet, and prepares a bowl to dispose of the leftovers. Whoever goes to the village to beg for alms later, that person, has left the food, if desired, eats it. If you don't want to, then put it in a place where there is no green grass or put it in water where there are no insects. He arranges the seats, takes away the drinking water, the foot wash, takes away the bowl to dispose of the leftovers, and sweeps the dining hall. If anyone sees that the water in the toilet is empty, or the water in the toilet is empty, he will take care of it. If he can't do it with his hands, he uses his hand to signal to the second person: "Let's take care of (water)". However, venerable sir, we do not make noise because of this. And on the fifth day, World Honored One, we sat all night discussing the Dharma. Thus, venerable sir, we live without distraction, ardent and diligent. —Good, good, Anuruddas! You, Anuruddhas, live undistractedly, ardently, diligently, and have attained the supreme knowledge of the supreme dharma. worthy of the Saints, live comfortably and peacefully? —Here, venerable sir, we live without distraction, so ardently, diligently, we perceive the aura, as well as the arising of material phenomena. But that aura soon disappeared with the appearance of rupa. We do not understand clearly what that general is. —This, Anuruddhas, you need to understand. I too, Anuruddhas, before my enlightenment, not having attained Perfect Enlightenment, but still a bodhisattva, I perceive the aura and the appearance of material phenomena. But that aura soon disappeared from Me along with the appearance of material phenomena. O Anuruddhas, I think thus: 'For what cause, and for what cause, does the radiance disappear for me, together with the appearance of material phenomena? I think thus, Anuruddhas: "Doubt arose in me. Because of doubt, My concentration is destroyed; When concentration disappears, the aura disappears with the appearance of rupa. So what will I have to do to prevent doubt from arising in Me anymore?" Then, Anuruddhas, I live without distraction, ardent, diligent, perceiving the aura with the appearance of rupa. But that aura soon disappeared from Me, along with the appearance of material phenomena. Then, Anuruddhas, I thought thus: "By what cause, and by what condition, did the aura disappear from me, together with the appearance of material phenomena?" Then, Anuruddhas, I thought thus: 'Inattention arises in me. Because there is no intention, concentration is destroyed in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. So what should I do so that doubt and inattention do not arise in Me anymore?" Then, Anuruddhas, I live without distraction… Then, Anuruddhas, I think as follows: "Dullness, lethargy, arise in Me. Because of laxity and torpor, My concentration is destroyed; when concentration is destroyed, the aura disappears with the appearance of rupa. So what should I do so that doubt and inattention and lethargy and lethargy do not arise in Me anymore?" Then, Anuruddhas, I live without distraction… Then, Anuruddhas, I think thus: "Fear arises in me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the arising of rupa. For example, Anuruddha, a person is walking on the road, a murderer jumps (attacks) from two sides. Due to conditions from both sides, he arises fear. Likewise, Anuruddhas, fear arises in Me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. So how should I prevent doubt, inattention, lethargy, drowsiness, and fear from arising in Me? Then, Anuruddhas, I live without distraction. Then, Anuruddhas, I thought thus: 'Emotion (ubbilla) arose in me. Because there is exhilaration, intention is destroyed in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. For example, Anuruddhas, a person is searching for the mouth of a treasure, and in one visit he finds five mouths of treasure, due to this cause and condition is aroused. In the same way, Anuruddhas, excitement arose in Me. Because of the excitement, the intention is destroyed in Me; when concentration disappears with the arising of rupa. So what should I do, to be suspicious, inattentive, lethargic, lethargic, Fear and excitement no longer arise in Me.” Then, Anuruddhas, I live without distraction… Then, Anuruddhas, I think as follows: "The lustful mind (dutthullam) arose in me. Because of lust, the intention is to perish in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. So how should I prevent doubt, inattention, lethargy, drowsiness, fear, excitement, and lust from arising in Me? Then, Anuruddhas, I live without distraction... Then, Anuruddhas, I think as follows: "Excessive diligence arose in me, and because of excessive diligence, concentration disappeared in me; when concentration is destroyed, the aura disappears with the appearance of rupa. For example, Anuruddha, a man with two hands grasped a civet so tightly that the bird died on the spot. Likewise, Anuruddhas, Transcendent need arises in Me. Because of the need for extremes... along with the appearance of rupa. So how should I prevent doubt, inattention, lethargy, sedation, fear, excitement, lust, and excessive diligence from arising in Me? Then, Anuruddhas, I live without distraction… Then, Anuruddhas, I think thus: "Excessive effort arose in me. Because of the need to be too weak, he intends to disappear in Me; When concentration disappears, the aura disappears with the appearance of rupa. For example, Anuruddhas, a man caught a civet too loosely, and the bird flew out of his hands. Likewise, Anuruddhas, ... with the arising of rupa. So how should I prevent doubt, inattention, lethargy, sedation, fear, excitement, lust, excessive diligence, and weak energy from arising in Me? Then, Anuruddhas, I live without distraction… Then, Anuruddhas, I think thus: "Desire arises in me. Because there is lust. With the appearance of material phenomena… So how should I prevent doubts, inattentiveness... Then, Anuruddhas, I live without distraction… Then, Anuruddhas, I think thus: "Difference of perception arises in Me ... with the appearance of material phenomena. So what should I do so that doubts… craving and disparity in perception do not arise in Me anymore?” Then, Anuruddhas, I live without distraction, ardent, diligently, and I perceive the aura with the appearance of rupa. Those auras soon disappeared from Me along with the appearance of rupa. Then, Anuruddhas, I thought thus: "What is the cause, what is the condition, the aura disappears from Me with the appearance of material phenomena?" Then, Anuruddhas, I thought thus: "A state of being overly focused on rupa-dhammas arises in me... with the arising of rupa-dhammas. So what should I do to be suspicious? (as above) ... the different perceptions and the state of being too focused on the material phenomena do not arise in Me anymore". Then, Anuruddhas, after knowing that doubt is a mental affliction, I eliminate doubt, the affliction of the mind; after knowing that inattention is a mental affliction, I cut off inattention, the affliction of the mind; after knowing laxity, somnolence…after knowing fear…after knowing euphoria…after knowing lust…after learning of excessive diligence…after learning of too weak vigor… weak ... after knowing the desire ... after knowing the difference in perception; Having learned that the state of being overly attentive to rupa is an affliction of the mind, I abandoned the state of being overly focused on rupa, a mental affliction. Then, Anuruddhas, I live without distraction, ardent, diligent, perceiving the aura, but I do not see rupa all night, all day, all night, and all day. We see rupa, but we don't see aura. In this regard, Anuruddhas, I think thus: 'For what cause, under what conditions, do I perceive only the aura, but not the material matter: all night, all day, all night and all day? I see only rupa, but I don't see aura. In this regard, Anuruddhas, I think thus: 'While I do not notice the form, but do notice the luminous sign, meanwhile I perceive the aura, but do not see the materiality. And while I do not mind the radiance, but the intention of the form; whereas I see rupa, but do not perceive aura, all night, all day, all night and all day.” Then, Anuruddhas, I live undistractedly, ardently, diligently, perceiving the limited aura and seeing the limited rupa; perceive the immeasurable aura and perceive the immeasurable rupas, all night, all day, all night and all day. In this regard, Anuruddhas, I think as follows: "By what cause, by what condition, I perceive a finite aura and a finite material phenomena; perceive immeasurable aura and see immeasurable rupas, all night, all day, all night and all day?” In this regard, Anuruddhas, I think thus: "When concentration is limited, then my eye is limited; With that limited eye, I perceive the limited aura and the finite form of matter. But when My concentration is limitless, meanwhile My eyes become immeasurable, and with that immeasurable eye I perceive immeasurable aura and see immeasurable rupa all night, all day, all night. and all day”. When, Anuruddhas, it is known that doubt is an affliction of the mind, then doubt or affliction of the mind is abandoned; when it is known that inattention is an affliction of the mind, time without attention the affliction of the mind is eliminated; when to know sedation, hypnosis ...; when to know fear…; when to know the excitement…; when to know the lust…; when to know the need for extremes…; when to know the need to be too weak…; when to know lust…; when knowing the difference in thought…; when it is known that the state of being overly attentive to material things is a mental affliction, when the state of being overly attentive to the afflictive material phenomena of the mind is abandoned. Then, Anur uddhas, I thought thus: "My mental afflictions have been eradicated. Now I practice three kinds of concentration.” Then, Anuruddha, I practice concentration with application, with four; We practice concentration with no range, only four; We practice concentration not, not four; We practice concentration with joy; We practice concentration without joy; We practice concentration in association with happiness; We practice concentration of relationship with equanimity. Hey, Anuruddhas, when I practice concentration with application, there are four; when I practice concentration without search, only four; when I practice concentration with no range, no four; when I practice concentration with joy; when I practice concentration without joy; When I practice concentration of existence with equanimity, the view of knowledge arises in Me: "My liberation is immovable, this is my last life, now no longer exists". Thus the Blessed One preached..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.5/8/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.