THE SUCCESSFUL SUCCESS. (ANAṄGAṆASUTTA) Today we learn the sutta in the Middle, sutta number 5, which is the Undefiled Sutra, the Pāḷi name is Anaṅgaṇasutta. This sutta is quite different from the suttas shared in the program. The difference here is that the preacher is not the Buddha but the elder Sāriputta. The place of the lecture is not strange, it is in the mango garden of Prince Jeta, which we are used to calling the Jetavana Vihara, in Sāvatthi. It was bought by the great layman Anāthapiṇḍika and built as a incense house for the Buddha and monks as a place to stay during the rainy season retreats. The listeners, in addition to the large assembly of bhikkhus, also had the elder Mahāmoggallāna who interacted in this discourse. Mr. Muc Kien Lien is not only a fellow practitioner, but also a close friend with Sariputra since he was a young man at home and have experienced many ups and downs in life, as well as during the time of seeking, studying and practicing together. Regarding the origin of the sutta, Sāriputta was in front of the monks and had the thought of sharing this content for all to hear. It is possible that in a way we understand that in that large assembly of bhikkhus there were some problems with training (which were revealed at the end of the sutta), so this may be the reason why he started thinking about it. share this Dharma talk with a large assembly of bhikkhus, especially towards young bhikkhus. Now let's go to the main content of this text. At the end of the sharing session, as always, there will be a summary of the entire content of the Dharma talk. Like this I hear. At one time the Blessed One was at Sāvatthi (Sāvatthi), at Jetavana (Kyāna Forest), in his garden Anāthapiṇḍika (Level of Solitude). Here, the venerable Sāriputta (Sāriputta) called the monks: "Sage monks." - "Sage," the monks replied to the venerable Sāriputta. Venerable Sāriputta said as follows: - O sages, there are four classes of people in the world. how is four? sages, here are some people who are unclean, but they do not know the truth: "My internal body is unclean". Again, sages, there are people here who are unclean, and as they really are, they know: "My body is unclean." Again, sages, there are people here who are not defilement, but who do not know as they really are: "My internal body is free of defilements." Again, sages, there are people here who are free from defilements and who know as they really are: "My internal body is free of defilements." The above dharma talk, due to the repeated use of some Sino-Vietnamese Buddhist terms "like the truth", "wisdom" over and over again, may cause confusion for some people who are not familiar with it. or not very familiar with Sino-Vietnamese terms about Buddhism. “As it really is” here means that when the eyes, ears, nose, tongue, body, and mind come into contact with its object, it knows it clearly, knows it rightly, without doubt, without confusion. And "wisdom" means direct knowledge of the object that is not obscured by the "prism" of greed, hatred, ego, etc. In the content of the opening paragraph of this talk, Mr. Sariputra refers to four classes of people, but does not say that they are lay people or monastics. These four classes are divided into two categories: The class of people with uncleanness is divided into two types: those who know that they are unclean and those who do not know that they are unclean. People who are not unclean are also divided into two types: those who know that they are free of impurities and those who do not know that they are not. Gentlemen, here, people are unclean but not as real wisdom: "My internal body is unclean". Of the two classes of people with impurity, this class of people is therefore called the low class. Gentlemen, here, people are unclean and as they really are, they know: "My internal body is unclean". Of the two classes of people with defilements, this class of people is therefore called the superior class. The "inner body" is not just the physical body, but must be understood in the sense that on this very body-mind, the mind is always attached to the physical body. The things that make "dirty", unclean will first depend on the mind's thoughts, thoughts, and thoughts, and the mind is always attached to the body. Therefore, when we say "internally defilement", we mean body and mind. Because the behavior and manifestation of the defilement is expressed through the body, but the source or the thing that nourishes and develops that defilement is from within. In this passage, Mr. Sariputra confirmed that in the class of people with defilements, they are divided into two categories: inferior people and superior people. To put it more easily, the “lower class” is the lowly person, and the “superior person” is the respectable person because of their qualities. sages, here are some people who are not defilement but not as they really know: "My internal body is not defiled". Of the two classes of people who have no defilement, this class of people is therefore called the low class. Here, sages, there are no defilements and true wisdom: "My internal body is not defilement". Of the two classes of people who are not defilement, this class of people is therefore called the superior class. Similar to the previous sutta, but here it is about people who are not defilement. A person who is not unclean but does not know that he is not unclean is called an inferior person. A person who is not unclean and knows that he is not unclean is called a respectable person. Having said this, Venerable Mahāmoggallāna said to Venerable Sāriputta as follows: - Venerable Sāriputta, what is the cause, what is the cause, of these two classes of people with defilements, one is blessed called lowly, a class of people called superior? Venerable Sāriputta, what is the cause, what is the condition of these two classes of people without defilements, one called inferior, the other called superior? By what criteria is one to distinguish one class as inferior and the other as respectable, even though both have the same qualities (unclean or unclean)? Mahāmoggallāna's question is probably also our question when we hear Sariputra introduce about the above four types of people. Let's see how Sariputra will explain these types of people. - Here, the sage, the kind of person who is unclean but not as real, understands: "My body is unclean". For this person, it is possible to expect the following: "This person will not give rise to desire, will not try, will not exert effort to eliminate that defilement. This person will die, while still having greed, anger, and delusion, while still defiled, while his mind is still polluted.” Like a bronze bowl, brought home from the market or brought from the blacksmith's house, sage, is covered with dust, and the owner of the bowl does not use it, does not clean it, and throws it in the full place. dust. Thus, sage, that bowl, after a while becomes more polluted, more and more dusty. So people who are defiled but do not have true wisdom, What is their expression? We have a passage of Sāriputta's explanation of people with impure but not true wisdom, and his comparative example on this matter is very specific. He compared it to a bronze bowl bought from a market or a blacksmith, but not a new one, but full of dust. When the owner brought it home, he did not use it, so he did not clean the bowl clean, and threw it in the dustiest, dirtiest place and completely ignored it. After a while, the bowl got dirty even more dirty because it was not used, not cleaned and became a waste object. This example represents this body and mind, because they don't know that their inner self is defiled, so these people don't give rise to positive thoughts, good thoughts, then they won't try, either. If they do not work diligently to eliminate that defilement, their inner defilements remain intact. They do not know the value of this body and mind, do not use the usefulness of this body and mind to practice, like utensils that we do not use and are regularly cleaned will become covered with dust. It is because they do not realize, do not know properly that this inner defilement is so that these people treat their bodies and minds as ignorant masters who have thrown the bowl into the dark corner of the house. dust and discard it. And of course when they leave this world with all their bad karma, die while the mind is still full of defilement, full of defilements of greed, hatred, and delusion, it will lead to rebirth in different realms. suffering, inferiority. This is the truth, sage. That is the exclamation and confirmation of Mr. Muc Kien-Lien for the explanation of Mr. Sariputra. We listen to Sāriputta continue. This kind of person, sage, is unclean, but he is not as he really is. He understands: "I am unclean inside my body". For this person, it is possible to expect the following: "This person will not give rise to desire, will not try, will not exert effort to eliminate that defilement. This person will die, while still having greed, hatred, and delusion, while still defiled, while his mind is still polluted.” Venerable Sariputra re-confirmed that people who are unclean, but have no real knowledge of their inner bodies, have internal defilements and they do not take positive actions to purify defilements, eliminate defilements, so they will die, carrying their baggage into another realm full of greed, hatred, delusion and defilements. Here, sage, people are unclean, and as it really is, they know: "My body is unclean." For this person the following can be expected: “This person will give rise to a wish, will try, will be diligent to eliminate that defilement. This person will pass away, while free of greed, anger, and delusion, while being free of defilements, while his mind is free from defilements.” Like a bronze bowl, brought home from the market or brought back from the blacksmith's house, is covered with dust, and the owner of the bowl uses it, cleans it, and does not throw it in the dusty place. . Thus, sage, the bowl, after a while becomes purer, becomes cleaner. This is the truth, sage. This, sage, is such that such a person is defiled and understands as they really are: "My body is defiled." With this type of person, the following can be expected: “This person will give rise to the desire, will try, will work hard to get rid of that defilement. This person will pass away, while free from greed, without anger, without delusion, while being free from defilements, while the mind is free from defilements. He introduced the second type of person, who is unclean and knows that his body is unclean. Also take the example of a dusty bronze bowl bought at a market or from a blacksmith's house, symbolizing the body and mind being polluted, unclean. This taste after coming home diligently cleans, washes, rubs in every way to gradually purify all the dirt and dust clinging to the bowl. Soon, this bowl, thanks to the work of this owner, should be clean, bright, beautiful, no longer dirty, dirty as before. Here, Sāriputta also affirms that a person is unclean and knows that he is unclean, because knowing that, he will arouse the desire to eradicate, purify the defilements and defilements internally. heart. And this one can even in the present life end the inner pollution, purify greed, hatred, and delusion. This explanation was also praised by Mr. Muc Kien-Lien. Here, sage, a person who has no defilement, but is not as he really is, understands: 'There is no defilement in my body'. For this person, the following can be expected: “This person will think of the pure sign. Due to the thought of pure form, greed will pollute this person's mind. This person will die, while still having greed, anger, and delusion, while still defiled, while his mind is still polluted.” This, sage, is like a bronze bowl, brought from the market or brought back from the blacksmith's house, pure and clean. And the owner of that bowl did not use it, did not clean it, and threw it in the dusty place. Thus, sage, that bowl, after a while, becomes more polluted, more dusty. This is the truth, sage. This, sage, is such a person who has no defilement but does not know the truth: "There is no defilement in my body". For this person, the following can be expected: “This person will think of the pure sign. Due to the thought of pure form, greed will pollute this person's mind. This person will die, while still having greed, hatred, and delusion, while still defiled, while his mind is still polluted.” Venerable Sariputra presents the next class of people, who are not defilements but do not know that their bodies and minds are free of impurities. Because he does not know that his inner mind is free of impurities and is not alert to all situations that occur in life, he will "contemplate the pure form". The "pure sign" here is when the eyes, ears, nose, tongue, body, and mind come into contact with agreeable objects and arise greed. Therefore, at some point in this mind there will arise some thoughts, some thoughts about objects that are pleasing, agreeable, beautiful, suitable for their greed. This inner taste will be dominated by greed. And when it is dominated by greed, there is immediately anger. When greed and hatred are present, si is present. This person's mind is immediately defiled even though it was not polluted before. We must note, this means that there are moments in our lives where we are free of greed, hatred, and delusion that we don't know as they really are. However, when meeting the right object, with "gut", with taste, unwholesome cittas will arise. For example, there are people who like to listen to classical music, and modern music like jazz, disco or rap, etc., they don't like it. So when there are types of music they don't like to be played, they don't give rise to a liking or a desire for those types of music. But don't think that they don't have a passion for music. At some point, when listening to classical music, their desire will immediately arise. But they do not know and are led and dominated by that desire. Their minds will be polluted. Or there are people who have a very sharp nose, can smell and recognize odors very well. There are some smells that people don't like such as perfume, lipstick, etc. So when they go to the city, or in a crowd of people, they are even more disgusted with the artificial smells and fragrances. But one day they go to the countryside with only the scent of field flowers, the fresh air of nature, they feel amused and begin to arouse desire for this living environment, and soon their mind Theirs will be dominated by greed. Therefore, even if the body and mind are not defilement but do not recognize it, it is very likely that they will be dominated by greed, hatred, and delusion, at some point because they are not alert and lucid enough to recognize the danger, the presence of , their sweetness will be dominated and controlled by them and cannot be separated from them. Here, sage, people who have no filth and as they really know: "I have no filth in my body". With this person can be expected as follows: "This person will not think of the pure sign. By not thinking of the pure form, greed will not pollute this person's mind. This person will pass away, while having no greed, no hatred, and no delusion, while being free of defilements, while the mind is free from defilements.” Like a copper bowl, brought home from the market or brought back from the blacksmith's house, sage, is pure and clean, and the owner of the bowl uses it, cleans it, and does not throw it in dusty places. dusty. Thus, sage, the bowl, after a while, becomes more and more pure, the cleaner it becomes. This is the truth, sage. Such a person, sage, has no defilement, and as it really is, he understands: 'There is no defilement in my body'. For this person, the following can be expected: “This person will not think of the pure form. By not thinking of the pure form, greed will not pollute this person's mind. This person will pass away, without greed, without anger, without delusion, without defilements, without defilements of mind.” This last class of person knows himself well, knows that his body and mind are free of impurities, so he does not give rise to any phenomena of "pure signs". That is, when the six senses come into contact with objects, there is no craving, no attachment, no pleasure in the heart, and he knows it. Thanks to this, greed, hatred, and delusion cannot control his mind, and he can even in this present life overcome greed, hatred, and delusion. sage Moggallāna, by this cause, by this condition, of these two defilements, one is called inferior, the other is called superior. By this cause, by this condition, sage Moggallāna, Of these two people who have no blemish, one is called inferior, the other is called superior. Venerable Sariputra affirmed once again why it is called inferior (lower), why is it called superior (respectable). We would summarize as follows: (1) People who are unclean but do not know they are unclean. There will be no such thing as this person having the urge to remove the defilement and trying to purify the inner defilement. This person will take with him all kinds of defilements, greed, hatred, and delusion when he leaves this world. This person's life is wasted like a bronze bowl bought at the market or from a blacksmith, and the owner brings it home and leaves it in the dusty, moldy corner of the house for a long time. Therefore, this class of people is called the lowly. (2) The type of person is unclean and knows that his heart is unclean. This person may have the desire to eliminate the defilement and try to purify the defilement in the mind. This person will probably go out of this life with empty baggage: free from greed, hatred and delusion, free from inner defilements and defilements. Like a bronze bowl, bought at the market or brought home from the forge, it is often used by the owner, cleaning dirt and grime, so it is always shiny and beautiful. Therefore, this class of people is called superior. (3) People who are not unclean but do not know that they are not unclean. This person may have joyful thoughts of pleasing, agreeable, beautiful, attractive, etc. objects when the faculties interact with their objects. Due to joy and satisfaction with objects, craving will penetrate this person's mind. As a result, this person will die while the mind is still defiled, polluted by greed, hatred, and delusion. For example, a copper bowl bought from the market or bought at the smithy is shiny and beautiful, but the owner does not use it but throws it in the corner. After a while the bowl loses its shine, gets thick with dirt, looks ugly and dirty. Therefore, this class of people is called the lowly. (4) The type of person has no impurity and knows that his or her inner self is not defiled. This person will not let the thoughts that delight in objects of beauty, beauty, grace, etc. arise and dominate the mind. Thus, craving will not penetrate and pollute the mind. This person will leave this life with a pure mind, free from pollution, free from greed, hatred, and delusion. Just like the copper bowl brought back from the market or brought back from the smithy, it is shiny, clean and used by the owner often, regularly cleaned and stored in a solemn place, so the bowl is always bright and beautiful. Therefore, this class of people is called superior. "Sage, uncleanness is called uncleanness, What nouns are synonyms of the so-called unclean? Venerable Moggallana questioned Sāriputta, asking Sāriputta to clarify what defilement is, what it is related to, and close to defilement. And let's hear Sariputra answer. This sage, the evil unwholesome dharma, the realm of desire is synonymous with the so-called defilement. “Evil unwholesome dharmas” are evil evils. "The realm of sex" is the world of desire, the world of craving, related to sex. So the so-called defilements are pointed out to lie on one's body and mind. The Venerable Sariputra then expands on this meaning with many concrete examples that follow. When this happens, sage, here a bhikkhu may have the following wish: "If I have committed a precept, may the bhikkhus not know about me that I have transgressed the precept. sin". This, sage, can happen: The bhikkhus may know that the bhikkhus have committed the offense. This bhikkhu thought: "The bhikkhus know that I have broken the precepts." Therefore, he becomes angry and disgruntled. Wrath and discontent, both belong to the defilement. The point to be noted in these examples is that Sāriputta is assuming situations for a Buddhist monk, to clarify the meaning of “unclean”. He did not speak vaguely, but gave a direct example in the monastic class because he was preaching to the Sangha. Maybe some of them are present, some of them are unclean. The examples given are of a bhikkhu's transgression. Once ordained to join the Sangha, practice with the guidance and teachings of the Buddha and the elders who went before, the monastic must accept the implementation of the regulations not allowed to do. Because those actions can be detrimental, harmful to the holy life, to the path of learning or to hurt the faith of the faithful. Violation of those regulations is called "breaking the precepts". In this first example, when a bhikkhu commits an offense, the wish arises that his fellow initiates do not know that he has committed a transgression. But in fact, his transgression of precepts was known by many people. Therefore, the bhikkhu was disgruntled and indignant. Dissatisfaction and anger are attitudes of anger, so it is defilement. When this happens, sage, here a bhikkhu may have the following wish: "If I have committed a sin, may the bhikkhus rebuke me in private, no must be in the midst of the Sangha.” This, sage, can happen: bhikkhus rebuke that bhikkhu in the midst of the Sangha, not in secret. This bhikkhu thinks: "The bhikkhus rebuke me in the midst of the Sangha, not in secret." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. For the second example, a bhikkhu commits a precept, and wishes that his fellow bhikkhus rebuke him in private, not in front of the Sangha. But the opposite happened, the monk who committed the offense was reprimanded right in front of the Sangha. It was for this reason that the bhikkhu was angry and disgruntled. This is the structure. This happens, friend, where a bhikkhu may have the following wish: "If I have committed a sin, I wish that a fellow bhikkhu would rebuke me, but not me. an unequal". This, sage, can happen: a bhikkhu who is not equal rebukes him, not an equal bhikkhu. This bhikkhu thinks: "A bhikkhu who is not equal rebukes me, not an equal bhikkhu." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. The third example, a bhikkhu who commits a precept of a crime wishes to have a bhikkhu in the same row, with the same rebuke, but the opposite is the case. When he violates the precepts, he is considered as a suspect, so the Sangha can appoint people younger than him to represent the Sangha to reprimand and remind him. Therefore, this bhikkhu arouses anger and discontent, and is angry and discontented, that is defilement. This, sage, happens, here a bhikkhu may have the following wish: "May the Master ask me many times while preaching the Dharma to the bhikkhus! May the Master not ask other bhikkhus many times while teaching the Dharma to a group of bhikkhus!" This, sage, can happen: the Master asks another bhikkhu many times while teaching a group of bhikkhus, the Teacher does not ask the same monk many times while teaching the group of monks. bhikkhus. This bhikkhu thought: "The Master asked another bhikkhu several times while he was teaching the Dhamma to a group of bhikkhus. The Master did not ask me many times while teaching the Dharma to the bhikkhus." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. This example relates to the Buddha, the monk who aroused the desire to be asked many questions by the Buddha while teaching the Dharma, but the situation did not turn out like that. The Master asked the other again and again, but did not care about him. To expand, we can understand that besides the Buddha, it can be the elders, or the great people in the Sangha. In this example, The mind of this bhikkhu hopes to have the trust and confidence of the Buddha. So when the Buddha didn't turn to him, even if he didn't even once, he felt distrustful and became disgruntled and resentful. Discontent and anger are defilements. This happens, friend, where a bhikkhu may have the following wish: "May the bhikkhus let me go ahead while entering the village to eat! May the bhikkhus not let another bhikkhu go first while entering the village for a meal!" This, sage, can happen: the bhikkhus let another bhikkhu go ahead while entering the village to eat, the bhikkhus don't let that bhikkhu go ahead while entering the village for food. rice. This bhikkhu thought: "The bhikkhus let another bhikkhu go ahead while entering the village to eat, but the bhikkhus do not let me go first while entering the village to eat." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. In this example, a bhikkhu aroused the wish to be arranged by the monks to go ahead of the formation, leading as the leader of the group when entering the village for dinner at the invitation of the benefactor. But the reality is not what he expected. So he became disgruntled and resentful. This is the structure. It happened, friend, that here a bhikkhu had the following wish: "May I have the best seat, the best drink, the best alms food! May the other bhikkhus in the place not have the best seats, the best water, the best alms food!" This, sage, can happen: another bhikkhu in place eats the best seat, the best water to drink, the best alms food; but that bhikkhu could not sit in the best place to eat, the best drinking water, the best alms food. This bhikkhu thought: 'Another bhikkhu in the place has the best seat, the best water, the best alms food. At the place where we eat, we don't get the best seats, the best drinking water, the best alms food." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. This is an example of food and seating. The word "beggar food" is understood thus: for a monk, one can feed his life from two sources. One is begging for alms to live. The second is to stay at the place where we practice, learn, help, and share by bringing food to offer. These two types of food are called "begging food" although the form may be different, but the same content is provided by other people. In this case, The bhikkhu who arouses the wish that, when invited for a meal, he will sit in the best position, and be offered the best food and drink. But things did not go as he wanted, so he was angry and dissatisfied. This is the structure. When this happens, sage, here a bhikkhu may have the following wish: "I hope that at the place where I eat, after I have finished eating, I will preach the Dharma according to joy, and not another bhikkhu. At the place where we eat, after we finish eating, we will preach the Dharma according to joy!" This sage, this situation can happen: another Bhikkhu-bhikkhu at the place of eating, after eating, the theory depends on the law of joy; That bhikkhu at the place of eating, after eating, does not preach according to the dharma. This bhikkhu thought: 'Another bhikkhu at the place of his meal, having finished his meal, expounds upon the dhamma. I eat at the place where I eat, and after I finish eating, I don't preach according to the Dharma." Therefore, he becomes angry and disgruntled. Hey sage, wrath and displeasure, both of which are unclean. In this example, the so-called defilement is related to the matter of preaching. A bhikkhu had the thought that he would be invited to give a sermon to his patrons after he had finished his meal. But the situation is the opposite and the desire is not satisfied making him become dissatisfied, angry. This is the structure. This, sage, happens, here a bhikkhu may have the following wish: "May I preach the Dharma to the bhikkhus gathered at the vihara, and not one Other bhikkhus preach the Dharma to the bhikkhus gathered at the vihara!" This, sage, can happen: another bhikkhu gives a sermon to the bhikkhus gathered at the vihara; but that bhikkhu did not preach to the bhikkhus gathered at the vihara. This bhikkhu thought: "Another bhikkhu preaches the Dharma to the bhikkhus gathered at the vihara, but I do not preach to the bhikkhus gathered at the vihara." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. This, sage, happens, here a bhikkhu may have the following wish: "I hope that I will preach the Dharma to the bhikkhunis gathered at the vihara... ( as above),... I will preach the Dharma to the male lay followers, etc. Vihara!" This, sage, could happen: another bhikkhu gave a sermon to lay women gathered at the vihara; and that bhikkhu did not preach the Dharma to the lay women gathered at the vihara. This bhikkhu thought: “Another bhikkhu preached the Dharma to lay women gathered at the vihara; and I do not preach to the lay women gathered at the vihara." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. These two passages differ only in terms of whether the audience is a bhikkhu, or a nun, or a male layperson, or a female layperson, but the content is the same. A bhikkhu arouses the wish to be a preacher of the Dharma at the vihara. But things didn't work out like that, so they were disgruntled and indignant. That is the structure. This happens, sage, here, a bhikkhu may arise as follows: “May the bhikkhus revere, respect, worship, and make offerings to me; Bhikkhus, do not revere, respect, and make offerings to another bhikkhu!" This, sage, can happen: bhikkhus revere, revere, bow to another bhikkhu, bhikkhus do not revere, respect, bow down, make offerings to that bhikkhu. This bhikkhu thinks: 'Bhikkhus revere, respect, bow down, and make offerings to another bhikkhu, but do not revere, respect, worship, and make offerings to me. Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. This happened, sage, here, a monk arose the following wish: "May the bhikkhunis... (as above), ... the male lay followers, ... (as above) ),... female laywomen revere, respect, worship, and make offerings to us. Lay women do not revere, respect, worship, or make offerings to another bhikkhu!” This, friend, can happen: female laywomen revere, respect, bow down, make offerings to another bhikkhu, laywomen do not revere, respect, bow down, make offerings to a monk. - that quarter. This bhikkhu thinks: “The female lay people revere, respect, worship, and make offerings to another bhikkhu; lay women do not revere, respect, worship, and make offerings to me." Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. These two passages are related to the matter of being reverent, respectful, bowing, and making offerings. A bhikkhu arouses the desire to be reverent, respectful, respectful, and offering to him by bhikkhus, bhikkhunis, male laypeople, and female laywomen. worship, make offerings to other Bhikkhu-bhikkhus.But things do not happen like that. For this reason a bhikkhu becomes angry and disgruntled, which is defilement. This happens, friend, where a bhikkhu may have the following wish: "May I receive sublime robes, and another bhikkhu may not receive sublime robes. !” This, sage, can happen: another bhikkhu receives sublime robes, That bhikkhu did not receive the supreme robes. This bhikkhu thought: “Another bhikkhu has received the most sublime robes; I have not received the supreme garments.” Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. This happens, sage, where a bhikkhu may arise with the following wish: "May I receive the supreme almsfood, ... (as above), ... the evening sitting arrangements. victory, medicine wins. Other bhikkhus do not receive the supreme medicinal herbs!" This, sage, can happen: another bhikkhu receives supreme medicinal herbs, and that bhikkhu does not receive sublime medicines. This bhikkhu thought: “Another bhikkhu has received the supreme medicinal herbs; and I do not receive the supreme medicines.” Therefore, he becomes angry and disgruntled. O sage, anger and dissatisfaction, both belong to the defilement. Here, the content is directed to the problem of four items: clothes, alms food, sitting bed (lining, sitting), medicine. The bhikkhu wished to receive the supreme objects, but his wishes were not fulfilled. So the bhikkhu becomes disgruntled and indignant, which is defilement. After giving some examples as above, this is Sariputra's assertion. This sage, the evil and unwholesome dharmas, this realm of desire are synonymous with the so-called defilements. Thus, all the examples that Sāriputta gave could happen to a bhikkhu whose heart was full of desires and evils. These are all evil things that will arise and dominate him, that is called defilement. O sage, to any bhikkhu, evildoers, Unw One, according to the practice of wearing powdery robes, wearing coarse and ugly clothes, at the same time, fellow holy ones do not revere, respect, worship, and make offerings to that bhikkhu. Why? Because these venerable ones still see and hear the evil, unwholesome dharmas, the sex realm of the bhikkhu has not been eradicated. The passage is a bit confusing, which can be understood in a simple way like this. Even if an outside bhikkhu has established for himself a virtuous and exemplary way of life according to the world's conceptions, such as "living in the mountains and forests, in remote abodes, living begging for alms, and so on. the alms class from house to house, according to the conduct of wearing chalk robes, wearing rough and ugly clothes”. put on the appearance of monks who are often revered because they live a stoic life, have few desires, have few desires, but have not yet eradicated the defilements of sex, of greed, hatred, and delusion. fellow initiates do not revere, respect, worship or make offerings to him. sage, like a bronze bowl, brought back from the market or from the blacksmith's house, it is pure and clean. But the owner of that bowl filled the bowl with snake, dog or human carcasses, covered it with another copper bowl and brought it back to the market. Someone saw this and asked, "What are you wearing that looks so delicious?" When he picks up the bowl, opens it, and looks in, for that person dislike arises, disgust arises, and disgust arises. Those who are hungry don't even want to eat them, let alone those who are full. O friend, to any bhikkhu, evil and unwholesome dharmas, This state of sensuality is still seen and heard as not being eradicated, if that bhikkhu is one who lives in the mountains and forests, in remote abodes, lives begging for alms, in the class of house-to-house begging, according to When the monks wear a powdery robe and wear ugly clothes, the fellows of the holy life do not revere, respect, worship, and make offerings to that bhikkhu. Why? Since these venerable ones have seen and heard of evil and unwholesome dharmas, this realm of desire has not been eradicated. A comparative example to clarify the meaning is given by Sāriputta. A person has a beautiful shiny copper bowl, but inside it contains very disgusting things such as snake carcasses, dog corpses, human corpses, ... and cleverly covers it with a lid and takes it to the market. , crowded places. It was opened by a curious person. When I see dirty things, stench in that bowl, this man was horrified and disgusted. The word "disgusting" means to hate or to leave because of dislike. With the bowl containing these things, no one wants to eat hungry people, let alone full people. In the same way, a bhikkhu who has a very beautiful appearance on the outside but is full of filth, greed and hatred on the inside, is like a clean and beautiful bronze bowl, but its contents are filled with stinking, dirty, unclean corpses. With a very specific and clear example, Sariputra shows us: only when the inner mind is purified, greed, hatred, and delusion are purified, and defilements are gone, then it is real. beautiful, pure outside and inside. Friend, for that bhikkhu whose evil, unwholesome dharmas and sensual pleasures are seen and heard as having been eliminated, if that bhikkhu lives near a village, Accepting special invitations for food, wearing the robes of the householder, at the same time, the companions of the holy life revere, respect, worship and make offerings to that bhikkhu. Why? Since these venerable ones have seen and heard evil and unwholesome dharmas, that bhikkhu's realm of desire has been eradicated. Like a copper bowl, sage, brought home from a market place or from a blacksmith's house, it is pure and clean. The owner of that bowl filled it with delicious rice, good rice, the black seeds that had been taken out, all kinds of food, covered it with another copper bowl and brought it back to the market. Seeing this, they asked, "What are you wearing that looks so delicious?" When he picks up the bowl, opens it, and looks in it, for him liking arises, non-repulsion arises, non-disgust arises. A full person wants to eat these things, let alone a hungry person. Likewise, friend, with respect to any bhikkhu, whose evils, This unwholesome dhamma, this state of sensuality is seen and heard to be eradicated, if that bhikkhu lives on the border near a village, accepts special invitations for food, wears the robes of the householder, then his accomplices commit respectfully, respectfully bowing to that bhikkhu. Why? Because these venerable ones have seen and heard evil, the unwholesome dharmas of this sensual realm have been eradicated. Here, Sāriputta presents the opposite picture. A bhikkhu who is known to have eradicated all evil, has purified his heart, and is free of impurities, even if he lives near a village, accepts the invitation of the patrons to eat his meals privately, and to bring his family robes and make offerings to him. Even if they do, they are still respected, respected, worshiped, and offered by fellow initiates. The cause of this reverence comes from the fact that people know he has purified greed, hatred, and delusion, not from external conditions that he manifests. Like a beautiful shiny copper bowl filled with delicious rice cooked from black grains, with delicious foods, covered. A curious person opened it. When this person sees delicious rice and food, he immediately likes it, even though his stomach is full, he still wants to eat, let alone hungry. Hearing this, the venerable Mahāmoggallāna said to the venerable Sāriputta: Friend Sāriputta, an example arose for me! Venerable Moggallāna, give that example. Friend, I once lived in Rajagaha, in Giribbaja. Then, sage, I put on my robes in the morning, take my bowl and robe, and enter the city of Vajrayana to beg for alms. At that time, Samiti, the son of a chariot-maker, was hewing a wheel, and the pagan Panduputta, formerly the son of a chariot-maker, was standing to one side. Then Panduputta, who was the son of a car-maker, arose the following thought: “May Samiti, the mechanic, carve out this curve, this distortion and these knots, so that this rim has no curves, no distortions, no knots, is smooth and placed in place. in the main axis”. This, sage, the pagan Panduputta, who was once the son of a charioteer, thinks so, at that time, Samiti, the man of the wheel, hewns this curve, this crooked line, and these knots of the rim. that car. Friend, Panduputta, a non-Buddhist heretic, was a charioteer, and happily uttered the following joyful words: "It seems that this man is hewing (the rim) as if with his mind he knows the mind. I am." O sage, those who do not have faith, for the sake of living, not for the sake of faith, have left home, living the life of homelessness, the deceitful, the deceitful, the impatient, the agitated, the proud, fluctuating, talkative, talkative, unsupportive of the senses, not moderation in eating and drinking, not paying attention to vigilance, not being earnestly committed to ascetic conduct, not fervently respecting the Buddhadharma, preferring to live in abundance, being lazy, leading in the downfall, refusing to live a long life separation, treatment is not diligent, forgetfulness is not mindful, not focused, mind is scattered, intellectual paralysis, dull; Venerable Sāriputta with this method, as with the mind of the venerable, knows the mind of such people. Good men, out of faith, leave home, leave home, live without family; Those who have no falsehoods, are not cunning, are not anxious, are not agitated, are not arrogant, are not wavering, are not talkative, do not gossip, guard the senses, be moderate in eating and drinking, and be alert. , earnestly practicing asceticism, fervently respecting the Buddhadharma, not living in affluence, not being lazy, abandoning the burden of rebirth, leading in renunciation, diligent, diligent, effortful, attentive, alert, centered, single-minded, wise, not stupid; These people, after hearing this method of venerable Sāriputta, seem to be drinking, seem to be tasting with speech and mind. How fortunate that a fellow pious monk caused him to overcome unwholesomeness and dwell in righteous goodness! sage, if a woman or a man, still in his youth, is fond of ornaments, after washing his hair, after receiving a garland of green lotuses or a garland of flowers, or a circle of virtuous flowers, take the wreath with both hands and place it on the top of the head. So, sage, are good men who, out of faith, have left home, have left homelessness, are free from falsehood, are not deceitful, are not impatient, are not agitated, are not conceited, are not wavering, do not speak much, do not gossip, maintain the senses, be moderate in eating and drinking, attentive and vigilant, earnestly devoted to recluses, fervently respecting the Buddhadharma, not living in affluence, not being lazy, abandoning the burden of devastation, leading in renunciation, diligent, diligent, effort, alert attention, concentration, one-pointedness, wisdom, no dullness. These people, after hearing this method of venerable Sāriputta, seem to be drinking, seem to be tasting with speech and mind. How fortunate a fellow pious monk was able to overcome unwholesomeness and dwell in righteous virtue! Thus, the two virtuous ones together have good doctrines and rejoice together. Hearing this, Mr. Muc Kien Lien, with clever and pleasing examples, praised the content of Sariputra's explanation. This is also an example that he actually experienced. That is, one day when going for alms in the city of Vuong Xa, On his way to begging for alms he saw a Samitian worker who had a traditional profession of cutting wooden wheels to install ox carts, and he was hewing wooden wheels. Standing next to him was the ascetic Panduputta, whom Moggallana knew very well that he was very good at hewing wheels. Due to an occupational disease, Panduputta stopped to observe the worker at work. Although he said nothing, Panduputta was watching attentively, arousing desires to instruct the craftsman to hew this way, he should hew that way. Strangely enough, Samiti did exactly what Panduputta was thinking. In the same way, Mr. Muc Kien-Lien praised the presentation and narration of Mr. Sariputra for two classes of people when ordained in the Buddha's teachings. Thereby demonstrating the ability to know the inner mind of those who have left home (Tha mind knowledge). People who, for their faith, ordained, If he has the clear aim of being free from suffering, then he will not engage in wrong conduct, but practice single-mindedly, gradually purifying his mind, developing wholesome dhammas in his heart, and dwelling in it. teachings of the Buddha. People are not because of faith, but for the purpose of making a living. They enter the ranks of monastics, but their minds are full of evil, unwholesome dharmas, evil thoughts, and they don't spend their time on practice, but spend time doing other evil things. Therefore, after leaving home they still do not reduce the defilements but increase it. Conclusion. Venerable Sariputra with his superior wisdom pointed out to a large number of bhikkhus that there are four types of people existing in the world, especially in the ranks of the monastic order. A bhikkhu with the intention to practice, to really learn, must recognize who he is among those four classes of people in order to skillfully adjust, don't waste your life. Don't be like a bronze bowl that is beautiful and clean on the outside, but inside is full of dead bodies, stinking and filthy; but need to do well for both the external appearance and the internal content. After the discourse from Sāriputta, the bhikkhus who generate faith, as if tasting the honey from that teaching, make them overcome all evil and dwell in the wonderful Dharma. righteous. Illuminate the Buddha's Teachings – No. 7, 2020. CONTEXT AND EXPLAIN THE BEST STORY & STORY OF THE ONE LIVING Alone Today is the sixth lesson in the program Illuminate the Buddha's teachings, according to the Buddha's teachings. The request of a Buddhist to teach about the sutta translated into Vietnamese by the Most Venerable Thich Nhat Hanh is the Sutra of People Who Know How to Live Alone. I have not read this sutra before, I just read a sutta called One Night Sage, in Pali it's Bhaddekaratta sutta. This sutta has also been taught by many teachers. In parallel with the Sutta on the One Who Knows to Live Alone, Most Venerable Nhat Hanh also re-translated the Sutta Nhat Da Sage and also took the same title. Incidentally, when asked by Buddhists to give a lecture on The Man Who Knows to Live Alone, he felt that there was some connection between these two suttas, so he had to investigate. It turned out that my hunch was correct, there is some correlation between the two sides, but it is not exactly the same. Today, I will present my view on these two suttas and I also assert that these two suttas are related but not the same. And just as there are a few minor details in the sutta that need clarification. Now we come to the sutta. As always, in the introduction, We would like to introduce an overview of the sutta: The Sutra of the One Who Knows to Live Alone, based on the translation of the Most Venerable Thich Nhat Hanh, located in the Journal of A-ham, volume 38, in sorted order is lesson 1071. This sutta has a Another translation is translated by Venerable Thich Duc Thang, proven by Venerable Tue Sy, and has another name, the Presbyterian Sutra. The teacher introduced both articles for everyone to see, learn and compare. The Sage's Nhat Ye Sutra is based on the translation of the Elder Most Venerable Thich Minh Chau, located in the Central Sutra, volume 3, lesson 131. Regarding the location of the lecture: The Sutra of People Who Know How to Live Alone: ​​Perhaps there is a mistake. Sometimes when typing, for example, in the translation by Most Venerable Nhat Hanh, it is stated that this sutta was given at Vuong Xa citadel. Meanwhile, the translation of Venerable Thich Duc Thang is determined to be in the country of Xa Ve. - Sutra of Nhat Da Sage: This discourse was given in the city of Sāvatthī. (Sa-Vita is not a country, but a city, so this information needs to be corrected.) Now let's go to the sutta to compare and learn more. The first is the Sutra of the One Who Knows to Live Alone. I. Explaining the Sutra of People Who Live Alone by the translation of Venerable Thich Nhat Hanh and the translation of Venerable Thich Duc Thang. (II) These are the things I heard when the Buddha was at the Monastery of Solitude in the Ky Da tree garden in Vuong Xa citadel. At that time there was a bhikshu named Thera, who preferred to be alone in one place. He often praised the conduct of living alone. . At that time a number of mendicants came to the place where the Buddha was, made offerings at the feet of the Buddha, retired to one side, sat down, and said to him: Rajagaha (Rājagaha) is the city and the capital of the country Ma-Ket-Da (Māgadha). The king there had a great relationship with the Buddha when he was on his way to seek enlightenment, that was King Binh Sa Vuong (Bimbisāra). Later, the son of King Binh-Sa Vuong, that is, King A-Xa-The (Ajātasattu), was also a faithful disciple of the Buddha. We will not delve into the issue of literature or translation style, but only read the content and then read the remaining translation for comparison. Now we listen to the translation of Venerable Duc Thang: I heard like this, once the Buddha was in the garden of Solitude, the grove of trees in the country of Sa Ve. At that time there was a monk named The Venerable, who lived alone in one place, often praising people who lived alone, went for alms alone, returned alone, and sat alone in meditation. At that time many of the monks went to the Buddha, Bowing his head, he bowed down and sat down to one side, white Buddha. Sāvatthi is a transliteration of the word Sāvatthī, Sāvatthi is not a country, again, it is a city, not a country. There is a small detail here that a bhikkhu named The Venerable, both translations are like that. But when we found out, the word appended to the back of some translations was “Theranamako”. In which the word "Thera" means "with the name of the elder, or the elder, or the venerable, or the elder". If we are in the religious world, we are called a monk or an elder. A person worthy of respect is called a patriarch or venerable. Based on the story and context, we think the word "Venerable" is not his name. It's like the nickname people give him. Because perhaps he has a physique like that of an elder, patriarch, exuding something old or reverent, so it's called Theranamako, not the Venerable's name, as they translate. This is our point of view. We continue to listen to the translation: (The two translations are different, but the content is the same, expressing the same idea.) The Blessed One, there was a venerable monk named The Venerable, who liked to be alone and liked to sing. Praise the virtue of living alone, alone in the village for alms, alone from the village to the residence, alone in zazen. Now is the translation by Most Venerable Nhat Hanh. The Buddha then told a bhikshu: Go to the place where the Venerable bhikshu resides and tell him I want to see him. The mendicant obeyed. At that time, the monk the Venerable Master immediately went to the place where the Buddha was, made a ceremony at the feet of the Buddha, and then retreated to one side and sat down. At that time, the Blessed One asked the Venerable bhikshu: Do you like to be alone, praising the way of living alone, begging alone, going out of the village alone, meditating alone, right? The Venerable Monk replied: That is correct, World Honored One. The Buddha said to the Venerable Master: How do you live alone? The monk The Venerable replied: World-Honored One, I live alone in one place, praising the conduct of living alone, going for alms alone, going out of the village alone, sitting alone in meditation, that's all. Mendicant is one of the meanings of the word "Bhikkhu" in the Pāḷi language. Bhikkhu is a beggar to study, not a beggar to earn a daily living. The word "si" is a way of creating words in Chinese so that only those who are educated in words will have this word "si" attached. For example: painter, doctor, doctor, etc. “Scholar” is the same as “scholar” in Confucianism. The Buddha said: You are really a person who likes to live alone, I am not saying no. But I know there is a truly magical way of living alone. It is contemplation to see that the past is gone and the future has not yet come, peacefully living in the present without being attached to desires. The conscious person lives like this, with no hesitation in mind, giving up all worries, all regrets, getting rid of all worldly desires, severing all ties that bind and dictate to himself. That's called truly living alone. There is no more magical way to live alone. Then the World-Honored One spoke the following verse: Contemplating life, Seeing clearly all dharmas, Not caught up in any dharma, Abandoning all cravings, Living in such peace, That is, living alone. After the Buddha finished speaking, the Venerable Venerable Venerable Venerable Master was delighted, reverently worshiped the Buddha and withdrew. This translation ends here. Now, let's see how it is through the translation of the sutra The Man Who Knows to Live Alone by Venerable Duc Thang. Then the Blessed One said to a monk: Go to the Venerable Bhikkhu and say that the Master has called for me. That bhikkhu obeyed the Buddha's instructions to say the above words to the Venerable Bhikkhu. The Venerable Monk obediently went to the Buddha's abode, bowed his head to the Buddha, and then retired to one side. The Blessed One said to the Venerable Bhikkhu: Do you really live alone in a secluded place, praising those who live alone, going for alms alone, going out of the village alone, sitting in private meditation? The Venerable Bhikkhu said to the Buddha: World-Honored One, that's right. The Buddha said to the Venerable Bhikkhu: How, Bhikkhu, do you live alone, praising those who live alone, go for alms alone, return to your residence alone, sit alone in private meditation? The Most Venerable Bhikkhu said to the Buddha: I am alone in a deserted place, praising people who live alone, going for alms alone, leaving the village alone, sitting in private meditation alone. Although the two translations have different expressions, the content is not much different so we don't need to have any comments. The Buddha said to the Venerable Bhikkhu: You are a person who lives alone, I am not saying that you do not have to live alone, but that you have a way of life that is stronger than being alone. Why is it called a lifestyle that alone wins? That is a bhikkhu in front is arid, behind is annihilated, in the middle is not joyful. That is the brahmin mind that no longer hesitates, has let go of sorrow and lamentation, has left all attachments to existence, has abandoned fetters. This is called living alone. There is no way of life that wins the weak. Compare this passage in the translation of Most Venerable Nhat Hanh, it is expressed as: "For the past, do not think about, the future do not dream, the present do not indulge." The word Brahmin in this passage means one with wisdom. Most Venerable Nhat Hanh's version translates as "false consciousness" - that is, a person who is no longer worried, depressed or regretful. We go on. At that time the Buddha said in verse: Illuminate all, Know all over the world, Not clinging to all dharmas, Letting go of all craving, This person lives in peace, I say solitary. After saying this sutra, the venerable Venerable Venerable Master listened to the Buddha's teaching and happily made a farewell ceremony. The same goes for the last part of Venerable Duc Thang's translation. Now we would like to clarify the verse of these two translations. Please re-read the translation by Most Venerable Nhat Hanh before: Reflecting on life, Seeing all dharmas clearly, Not getting stuck in any dharma, Leaving away from all cravings, Living peacefully like that, That is, living alone. Venerable Duc Thang's version: Illuminating all, Knowing all over the world, Not clinging to all dharmas, Abandoning all craving, This person lives in peace, I say solitary. What do the first two sentences of two verses: "Contemplating life, see all things clearly" and "Illuminate all, know the whole world" mean? The word "life" used in this verse does not mean, in our opinion, the whole life of the world, or the way we look around the world, it is not. - First, life as the Buddha used to say in some Nikāyas, that is: "In this body less than a foot, the Tathagata declares, the world, the beginning of the world, the end of the world world and the way to the end of the world.” – A second way of saying it, when we look at life, what do we have to go through to be able to access it? Is it through the six faculties to contact the six objects: eye to form, ear to sound, nose to smell, body with touch and mind with the problems it thinks about? We all have to go through these six doors, these six faculties, that we know what life is. So life is reflected, reflected, known to exist when these six faculties come into contact with their objects (six sense objects). Understood like that, what is "contemplating life" or "lighting all over"? If we answer that we contemplate and illuminate life and all of this world with our eyes or our minds, that's not clear, it's not specific, it's very vague! But as for how to understand life through the six faculties with respect to its object, we can clearly understand what the word "contemplation" means. With all the dharmas going on, from the body and mind of each of us, it is clear that all these six faculties must be passed. Without the six faculties, the world does not exist. So when we say "contemplate life", "know the whole world", it is to illuminate and see clearly the nature of the world through contact and access to the six objects with the faculty of power. Thus, the second sentence: "Clearly seeing all things" or "knowing the whole world" is precisely on that approach that we can clearly see all things - when eyes see forms, ears hear sounds, noses smell. smell… – any contact in our daily life. We come into contact with them so many times every day! How many times have the eyes seen? How many times headphones? How many times does the nose smell? How many times does the tongue taste? Is it thousands, hundreds of thousands, tens of thousands? The number is even more than twice that. In our lifetime, not tens of thousands of times, but millions of billions of such contacts with those objects! And the word "dhamma" in the above stanza is the phenomenon of things when the faculty is in contact with its object. Thus, if you illuminate life through those six faculties, see clearly the nature, nature, and meaning of all dharmas, phenomena and things as they appear, that is called "seeing all things clearly." Dharma, not being caught in any dharma” or “knowing the whole world, not accepting all dharmas”. Usually, when we see forms with our eyes, hear sounds with our ears, smell smells with our noses, touch our bodies, etc., when we meet an object that is pleasing to us, we are attached to, bound, and attached. In contrast to the objects that our eyes see, ears hear, nose smell, etc., which do not match our preferences, desires, wishes, we turn our backs on, deny, get annoyed with it - this is the other side of "love" only! So when we say: "Not getting stuck in any dharma" or "Not clinging to all dharmas" is when the six senses touch the six objects, Phenomenon things take place, standing, breaking, disappearing, but the wise are not bound by phenomena, by any dharma. So what to do if you want to not be stuck or not accept? Must "abandon all cravings" or "abandon all cravings". That is, the eye that sees form is not bound by form, the ear that hears the sound is not bound by sound, the nose that smells the smell is not attracted to the smell, etc. – each object when the six senses touch the ceiling, we are not tied, not to sink, not to drift. This is called "abandoning all cravings" or "getting away from all cravings". It is clear that a person who, when exposed to all things, can be far away from all cravings, then that person will certainly not be afflicted, not suffer, not suffer from worries and sorrows, he will "live in peace" and that is, alone - stand alone, free and free. Summarize the meaning of the Sutta The Man Who Knows to Live Alone. Due to the dependent origination of this sutta there is a bhikkhu of great age, who has the appearance of a venerable venerable one, known as Thera. He likes to live alone, doesn't socialize with anyone in the crowd, and if he does talk, it's just praising his life alone, such as: begging alone, meditating alone... - whatever all alone. Just like that, the Buddha called back and asked him if he really understood the method of how to live alone for good, good or just living alone in the form that he presented. He honestly said that he lives alone, goes for alms alone, returns alone, doesn't go with anyone and thinks it's good. That Buddha showed him and the bhikkhus gathered around him the true meaning of living alone in order to have a good life for himself and others. It is to illuminate dhammas constantly, and when the eyes, ears, nose, tongue, body, and mind come into contact with objects that are not tainted by craving, are not bound by craving or aversion. When you are not bound by it, are not tainted by it, are not engulfed by it in all forms of attachment, anger, etc., then you can be at ease in the dharmas, have a peaceful and peaceful life. That's really the life of a person who knows how to live alone. That is the meaning of this sutra. We would like to present our opinions and views on the issue. Now let's move on to another comparison, which is the Sutta of the One Night Sage. II. Explaining the Sutra Nhat Da Sage translated by the Venerable Most Venerable Thich Minh Chau. As we have explained to everyone at the beginning, when we read the Sutra on the One Who Knows to Live Alone, we had a hunch that there was a connection with the Sutta of the One Night Sage. Then we found out more, it turned out that the Most Venerable Nhat Hanh also had a translation of the Sutta Nhat Da Sage, but it took the same name as the sutta we just learned, which is also the Sutra of the One Who Lives Alone. Me. Correlation from there and there are several more points of contact. However, before going into the sutta, we would like to clarify the issue of the title of the sutta when translated into Vietnamese. The title of the sutta in Pāḷi is "Bhaddekaratta sutta". It certainly does not mean that he knows how to live alone. We would like to analyze the word "Bhaddekaratta". It is due to the three words that connect to become: "Bhadda" means the wise, the wise, the knowledgeable, the practicing, the liberated wisdom and wisdom, not the knowledge and understanding of the world. . “Eka” is one (count). “Ratta” usually translates as night. Therefore, it is translated as "One Night Sage". Upon further investigation, we found that “ratta” is not the night as we understand it. The concept as we understand it about night is the opposite time of day. But the word "ratta" in the understanding of the ancient Indians and in the Pāḷi Canon is different. For example, a bhikkhu who comes to the summer residence season but suddenly has an urgent need to go within the permitted limits according to regulations, must be absent from the residence, he may be allowed to leave that place. not allowed to go more than seven days. The word date - dina or divasa or ratta in Pāḷi - although in some places there is a distinction, in this case it has a related meaning. No more than seven days means that the sun rises on the seventh day, ie the last night is not the eighth day, but if he returns in time, there is still legal time, not cut off. And if we pass the eighth day, If the sun rises on the eighth day, but it doesn't come back in time, it's called summer break. Day here means the sunrise of today until the end of the night of today is called a day. Therefore, the word "ratta" as suggested by some researchers should be understood in the sense of all day and night. We are used to understanding that night is opposite to day, night is no sun, day is sun, for example. But in the Vinaya or the old Indian understanding, it is a unit of complete time of day and night to distinguish it from the next day unit. In the Bhaddekaratta sutta it means so, not only at night he is wise, during the day he is not wise, but whole day and night. That is the full meaning of the sutta title. Now let's go into that sutta to see what it means specifically. We would like to read according to the translation of Venerable Thich Minh Chau. Like this I hear. At one time, the Blessed One was staying at Sāvatthī (Sāvatthi), Jetavana (King Da Lam), at his monastery Anāthapiṇḍika (Level of Solitude). There, the Blessed One called the monks: "Bhikkhus." "Yes, sir, venerable sir." Those bhikkhus obeyed the Blessed One. The Blessed One said as follows: -Bhikkhus, I will teach you: 'One night sage' (Bhaddekaratta), general and particular. Listen and ponder carefully, I will preach. Here there are two words "general theory" and "special theory". In fact, it's just this: "summary" is a brief, summary, summary lecture; and "special theory" is an expanded, detailed and specific lecture. The word "Bhaddekaratta sutta" as described above, bhadda is a wise person, eka is one, ratta means complete day and night. If translated in full, it is a wise man who knows how to live awake all day and night – the name of the sutra is exactly like that. We go on. - Yes, sir, venerable sir. Those bhikkhus obeyed the Blessed One. The Blessed One said as follows: The past is not sought, the future is not desired, the past is over, the future has not yet come. There is only the present dharma, the main insight is here, Not moving, not shaking, Knowing that should practice. Work hard today, Who knows how to die tomorrow, No one can negotiate, With the army of death. Such ardent residence, Day and night without fatigue, Worthy to call the most sage, One who is calm and quiet. Compared to the two translations of the previous two, this sutta is probably easier to understand when reading. When it's easy to say, it's because it opens us up to many different perspectives, rather than contemplating life in general with this and that world. Here the meaning is very clear. We would like to clarify the problem in the verse so that it is easier for everyone to understand. The past is not sought, the future is not desired, the past is over, the future has not yet come. "The past is not sought" means that the past is gone, there is no need to search for it anymore. Why? The lower sentence has explained the above sentence, it is because "the past has ended". The past is gone, we can't find it again because it's gone. Finding it back is just our memory reminiscing about it, regretting it, but actually that event, that problem is over. Yesterday was yesterday, how can I find yesterday again? The previous year has passed, how can we find the previous year again? What has passed is done its job, If you want to find it, you can't find it, so don't do anything useless, like chasing the wind. Why is "the future without hope"? The sentence below explains it, because “the future has not yet come”. We sit here dreaming about the future, drawing in our minds what we will do tomorrow, what we will do next month. We are living a fantasy, or a utopia, for something yet to come. And when that future, for example tomorrow, next month or next year appears, it will not be what I think now! So what we think about, we dream about, we fantasize about it when it has not yet appeared is an unreal, non-existent thing. There is only the present dharma, the main insight is here, Not moving, not shaking, Knowing that should practice. Therefore, the wise, the visionary, the clear-minded, consciously realize the absurdity of the problem, so do not do useless things such as tracing the past, do not do useless things for future aspirations. "Only the present dharma, insight is here" - this reality was affirmed by the Buddha. Then, the past is gone, the future has not yet come, there is no need to search. If there is any value, if anything can be done, it can only be in the present - only this present dharma. So insight is seeing that only the present has any real value, and we are existing with this present. It's not using some wisdom to contemplate it, but it's just insight and illumination towards the present, the reality that is going on, happening in us and we are existing with it. What they insight is here” – this reality was affirmed by the Buddha. Then, the past is gone, the future has not yet come, there is no need to search. If there is any value, if anything can be done, it can only be in the present - only this present dharma. So insight is seeing that only the present has any real value, and we are existing with this present. It's not using some wisdom to contemplate it, but it's just insight and illumination towards the present, the reality that is going on, happening in us and we are existing with it. What they insight is here” – this reality was affirmed by the Buddha. Then, the past is gone, the future has not yet come, there is no need to search. If there is any value, if anything can be done, it can only be in the present - only this present dharma. So insight is seeing that only the present has any real value, and we are existing with this present. It's not using some wisdom to contemplate it, but it's just insight and illumination towards the present, the reality that is going on, happening in us and we are existing with it. What they It's not using some wisdom to contemplate it, but it's just being clear and illuminating towards the present, the reality that's going on, happening in us and we're existing with it. What they It's not using some wisdom to contemplate it, but it's just insight and illumination towards the present, the reality that is going on, happening in us and we are existing with it. What theyWe see and realize that, that is insight, wisdom. Contemplation of truth is insight. So what is wisdom? Vipassana for the eyes, ears, nose, tongue, body, mind when in contact with form, sound, smell, taste, touch, and dharmas - lucid and alert when we are in contact with each object, approaching each problem , see its nature of arising, abiding, disintegrating, and passing away. Not attached to, not tied, not dragged by it to be immersed in the relationship between the body and the world. This is called insight, that is called wisdom, and when you can let go of all those cravings, it is called full knowledge. What does “no movement without shaking” mean? That is, once you know that only this present is the most practical, the most real compared to the past and the future, so you should be consistent with this seeing and knowing, being consistent with this clear reality without being tied down. by love, not suffering to search, ... "Knowing so should practice" shows that the wise know clearly the nature of phenomena, things are always changing, the past has passed, the future has not come and there is only the present. So he relies on this present, abides in this present, cultivates, abides in the present with which he exists. Work hard today, Who knows how to die tomorrow, No one can negotiate, With the army of death. This is a wake-up call, reminding us. Because impermanence and death are something we cannot arrange, plan according to our own will. Impermanence means change, constant change. And death is hardly known, except in a few very rare cases, most of us don't know when we die. So we cannot negotiate with death: "Give me the next month to die, let me finish the work." That means not prolonging, pushing back the practice time, when seeing the nature of impermanence, now live and die. Now that I'm sober, I realize it. If we don't practice, then at some point sickness comes, impermanence comes or sudden death... This immature awareness will lead us into a realm of suffering, with no chance to change. So, you have to know how to take the opportunity, take the time when you are still healthy, have a good perception and illuminate this reality properly, so as not to be immersed. Otherwise, once death comes, we won't be able to negotiate with it. That said, the time we have in the future is uncertain. Death can come at any time. What needs to be done, what is important, especially for life and death, we must be decisive, steadfast, not procrastinating, promising: "To cultivate tomorrow, the day after tomorrow, or next year..., now I'm too tired!". All procrastination, procrastination or procrastination is not the right way to do it. A wise person who properly perceives the problem is to appreciate each present moment, stay in the present, practice in the present. Such ardent abiding, Day and night without fatigue, Worthy to call the most sage, One who is peaceful and quiet. Those who understand that with all their enthusiasm, their confidence in the Buddha's teachings will realize: only the present is real for each of us in every moment, every moment. So, don't work in vain searching for the past or daydreaming about the future. But always contemplating the truth. In this Sutta of the One Night Sage, the wise man knows how to live awake all day and night, To be worthy of such a name, a cultivator must always illuminate reality, illuminate the present with wisdom, and not be attached to all dharmas and phenomena, i.e. fully aware. Now let's see how the Buddha expands the following passage. And what, bhikkhus, is the search for the past? He thinks, "Thus was my form in the past", and seeks joy in it. “Thus was my life in the past,” and seek joy in it. “This is my perception of the past,” and seek joy in it. “Thus was my practice in the past”, and seek joy in it. "Thus is my consciousness in the past", and seek joy in it. Thus, bhikkhus, is the search for the past. There is one detail, people note, that is repeated, repeatedly is "searching for the past" - that is, searching for joy, pleasure, and passion for objects in the past. What is that object? These are the five aggregates that we call the five combinations that make up the life process: form, feeling, perception, formations, and consciousness. Here, the Buddha refers to form or form in the past, feeling as sensations experienced in the past. Those are the sensations and forms that make us happy, make us feel good, and make us infatuated. Even with regard to perception (subjective understanding), as well as formations (reaction-feelings) and which consciousness arises when we come in contact with an object, causing us to seek it out, crave it, be infatuated with it, … such is tracing the past. All five combinations that make up the life process are listed here, What it has in common is that the objects of each of these combinations in the past have made a good impression, making us interested, captivated, immersed, and delighted with it. So to search for the past is to search for that joy, to seek that pleasure, to search for that string of attachment, desire. We go on. And what, bhikkhus, is not to seek the past? He thinks: "Thus was my form in the past", and does not seek joy in it. “Thus is my life in the past”, and do not seek joy in it. "So this is my perception of the past," and do not seek joy in it. “Thus was my practice in the past,” and do not seek joy in it. "Thus was my consciousness in the past", and do not seek joy in it. Thus, bhikkhus, there is no search for the past. If any of these five combinations belongs to the past and it appears in the mind, it appears in association with the present, then the knowledgeable, the wise will not seek joy, delight. , passion, ... the one that binds me. It is different from the above paragraph. Above, the search for the past is the search for pleasure, joy, and passion for a time passed. And now, when you have knowledge, you will not search for those things in the past. When there arise associations with regard to form, feeling, perception, mental formations, consciousness, which were present in the past, he immediately ceases, ceases all things that evoke desire, arousal, and delight. with the object in the past, so it is called not tracing the past. And how, bhikkhus, do you wish for the future? He thinks, "May this be my rupa in the future," and find joy in it. “May this be my life in the future,” and seek joy in it. “May this be my vision in the future,” and seek joy in it. “May this be my practice in the future,” and seek joy in it. “May this be my consciousness in the future,” and seek joy in it. Thus, bhikkhus, is the aspiration for the future. And what, bhikkhus, is not wishing for the future? He thinks, "May this be my rupa in the future", and does not seek joy in it. “May this be my life in the future,” and do not seek joy in it. “May this be my vision in the future,” and do not seek joy in it. “I hope that will be my practice in the future.” and do not seek joy in it. “May this be my consciousness in the future,” and do not seek joy in it. Thus, bhikkhus, there is no desire for the future. Here is the opposite of the past, that is, searching for the thing that has not happened, dreaming about, hoping for the future with good conditions. Those are people's dreams for the future, so they search for imaginary forms in the future, rejoicing in this form, dreaming that this body will be as beautiful. The same goes for feelings, people also weave dreams for the future in the coming days, or tomorrow, the day after tomorrow, etc. will achieve feelings of happiness, comfort, joy. Just as the accumulated knowledge is increasing, supplementing and it is in accordance with his joy. Eke, the emotions-reactions that happen to him and the whole process, bring him joy, etc. This is clearly just a product of imagination, while the future has not yet come! A person who is not lucid, alert enough, is very easy to be driven by secret desires, dreams in the heart and thinks and hopes for an unfulfilled future with all the conditions in his hand. towards form, feeling, perception, mental formations, and consciousness and thinking that it will be good, will be pleasant, will develop in a good direction, making him more and more attached to it, delighted with it, delighted with it it and fall in love with it. That is the illusion for the future of a person who is not alert and lucid. And how, bhikkhus, is it to be absorbed in present dharmas? Here, bhikkhus, there are uneducated ordinary people who do not go to the Noble Ones, who are not well-versed in the Dharma of the Noble Ones, do not practice the Dharma of the Saints; do not go to the True Ones, do not master the Dharma of the True Ones, do not practice the Law of the True Ones; contemplating form as self, or contemplating self as having form, or contemplating form as in self, or contemplating self as in form; or he contemplating feeling is self, or contemplating self is having feeling, or contemplating feeling is in self, or contemplating self is in feeling; or he contemplating is self, or contemplating self is in perception, or he contemplating is in self, or contemplating self is in perception; either he meditates as a self, or he meditates on a self as a practice, or he meditates as in a self, or he meditates on a self as in a practice; either he contemplating consciousness as self, or contemplating self as having consciousness, or contemplating consciousness as being in self, or contemplating self as being in consciousness. Thus, bhikkhus, is caught up in present dhammas. And, bhikkhus, What is not being absorbed in the present dharma? Here, bhikkhus, there is a learned noble disciple who goes to the Noble Ones, is well-versed in the Dharma of the Noble Ones, practices in the Dharma of the Noble Ones, goes to the Noble Ones, is well-versed in the Dharma of the Noble Ones. , practice the Dharma of the True Ones. This position does not contemplate form as self, does not contemplate self as having form, does not contemplate form in self, does not contemplate self in form; not contemplating feeling is self, not contemplating self is having feeling, not contemplating feeling is in self, not contemplating self in feeling; not contemplating is self, not contemplating self is having perception, not contemplating is in self, not contemplating self in perception; not contemplating is self, not contemplating self is having practice, not contemplating is in self, not contemplating self in practice; not contemplating consciousness as self, not contemplating self is having consciousness, not contemplating consciousness in self, not contemplating self in consciousness. Thus, bhikkhus, is not to be caught up in present dhammas. We note, not only the past, not only the future, reminded by the Buddha, it is necessary to know when to stop and rest, not to be immersed in the past, not to be drawn into the future, but to be immersed in the present. Here, there are words that are repeated over and over, which we must understand correctly, which are the words: true man, multi-literate Saint disciple, uneducated ordinary man. Saints: refer to the Enlightened Ones like the Buddha or the disciples of the Buddha who are fully enlightened - Arahants or partially - A-Na-Ham, Tu-Da-Ham and Tu-Da-Hoan. . Multiculturalism: as explained in the previous sutta, this word means that a person who learns widely knows much by listening. Therefore, in this case, multicultural means a disciple of the Buddha who is eager to learn and like to practice. Uneducated ordinary people: those who refuse to study, lazy to study, lazy to study, not to make progress, to be mortal, to have a stagnant mind, etc., so it's not close to and doesn't regularly approach the wise. True Self: also only for fully liberated or partially enlightened enlightened ones. When we go to the true people, the saints, to study them, we can master their practice and practice accordingly. Only by getting close to such true people, wise people, and enlightened beings can they learn the dharmas they teach. In the two paragraphs above, they are divided into two categories: One, if one is not a multicultural Saint disciple - that is, a Buddhist disciple who is eager to learn and cultivate - then people will easily be attracted to self. Second, if you are a disciple of the Buddha or the saints, you will not be attracted or obscured by your self. Attractive, What is the blur here? Uneducated ordinary people do not come close to the Enlightened Ones, do not master the practices of the Enlightened Ones, do not practice the practices of the Enlightened Ones, do not go to the True Cultivators, are not mature. The practices of the true practitioners, not their practice, so there will be four conceptions of form - this body/body combination. First, see form as self, see form as me. Second, see in the self that there is form. Third, see what form is in me. And fourth, is to see what I have in form. Those are the four concepts. for color. The same is true for the remaining four combinations of feeling, perception, formation, and consciousness. For each combination there are four different views of selves for that combination. There are a total of 20 conceptions of self. What do you want to say here? For the uneducated ordinary people, that is, the people who do not practice cultivation or the ordinary people who refuse to study at all, surely they will have one of the above four conceptions about the five aggregates - the five combinations that make up the sound of life, including form (form), feeling (feeling), understanding (perception), reaction - emotion. execute) and copy – store – transfer (form). They will be immersed in this self-relationship in the present, always associating their own view of self with this self in one form or another. They are bound by their views, about their selves, and attached to these life-giving combinations of the physical body and mind. As for the disciples of the liberated Enlightened One, they will see its nature in this body-mind-physical complex, there is no such thing as me or mine. Therefore, they do not create karmic actions to drift in samsara. He will not have the view that this rupa is I or I am form, rupa in me or I in form. There is no conception of feeling as I or I as feeling, I in feeling or feeling in me. There is no concept of thinking that it's me, I'm thinking, or I'm in thought, or I'm thinking in me, etc. Thus, for the five combinations that make up the life process, those who have practiced and learned, and the saints who are multi-literate disciples will not have the concept of identifying themselves with those different types of self. And the Buddha repeated the verse. The past is not sought, the future is not desired, the past is over, the future has not yet come. There is only the present dharma, the main insight is here, Not moving, not shaking, Knowing that, should practice. Today enthusiastically do, Who knows to die tomorrow? No one can negotiate, With the great army of death. Residing like this ardently Night and day without fatigue, Worthy to call the most sage, One who is peaceful and quiet. When I say: "Bhikkhus, I will teach you: 'One night sage', summarizing and apologetic", it is fate here to say. Thus the Blessed One preached. Those bhikkhus rejoiced and believed in the Blessed One's teaching. So those who realize, have the practice of learning, are always illuminating their body and mind every second, every minute, without delay, without searching for the past, without longing for the future, nor infatuated with the present. false point about self; which always illuminates it like a mirror, and then let go of all attachments and attachments when the six senses come into contact with the six sense objects. Full of two factors of wisdom and knowledge, then it is worthy to be called a wise person who knows how to live full day and night. Thus, we have finished studying the Bhaddekaratta sutta - The wise man knows how to live awake all day and all night. III. Compare and contrast the Sutta of the One Who Knows to Live Alone and the Sutta of the One Night Sage. Now, I would like to briefly summarize the important contents of the Sutta on the Man Who Knows to Live Alone with two translations by Most Venerable Thich Nhat Hanh and one by Venerable Thich Duc Thang - compare the two translations and then Compare and contrast the Nhat Da Sage Sutra translated by the Elder Most Venerable Thich Minh Chau. The title of the sutta is not the same. Chinese translation: The Sutra of People Who Know How to Live Alone, source in the A-ham Journal, sutta No. 1071, the Vietnamese translation in today's lecture is by Most Venerable Thich Nhat Hanh. With the same content, is another translation called the Presbyterian Sutra translated by Venerable Thich Duc Thang. The translation of the word Pāḷi: the sutta related to the above two suttas is called the Bhaddekaratta sutta, translated by the Venerable Thich Minh Chau as the Nhat Ye Sage Sutra. All three translations give the same place where the sutta was preached, at Ky Vien Vihara, of Mr. Aclone, in the city of Sa Ve. And the one who preached the sutta was the Buddha. Regarding dependent origination, the two texts are different. Dependent Origination of the Sutra of One Who Knows to Live Alone: ​​both translations say that, because there is a monk who looks like an elder who lives alone and praises the conduct of living alone, some young bhikkhus. another question and bring it to the white Buddha. The Buddha just called him to ask, and then explained to him about the good, solitary but beneficial way of life. Dependent Origination Sutra of One Night Sage: does not originate from a single bhikkhu, but only the Buddha himself brought up the problem and called the bhikkhus to teach. So, there are two different suttas, one side is due to someone asking for it, the other one is taught by the Buddha. About content, The two scriptures are also different. The content of the sutra The Man Who Knows To Live Alone: ​​It talks about the fact that people who like to live alone must know how to choose a truly beneficial lifestyle based on two points. One is to know all objects when touched - that is, worldly dharmas. Second, not craving and clinging to any object is called fully aware. Having enough of these two things, the person who knows how to live alone will surely be at peace. The content of the One Night Sage Sutra: talks about a wise person who knows how to live awake all day and night as a peaceful person. He lives fully in the present moment, without nostalgia for the past, without daydreaming about the future, whether alone, or with others, or in the company of crowds or crowds. That wise person has the two qualities of wisdom and knowledge. He knows to live alone, that is, with his wisdom illuminating in all the approaches of the faculty to its objects form, sound, smell, taste, touch, and dhamma, and is not bound by it. He must know to let go of all fetters, when the six senses come into contact with the six senses. Letting go of all bondage is called will tri.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMAN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.17/9/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.