Never think "I have cultivation" but be complacent! The Buddha said: Monks, it is not suitable for a recluse simply because he has fulfilled the precepts, or has attained only the Three Fruits, thinking, "There is only a little defilement left in my present life." . On the contrary, as long as the gonorrhea is not completely eradicated, he has no right to claim that he has truly attained. The story happened when the World-Honored One was staying at Jetavana, concerning a few virtuous bhikkhus. A few virtuous recluses think to themselves, "We are fully virtuous, we practice according to the pure teachings, we study widely, we live in seclusion, we develop supernatural powers through Therefore, it is not difficult for us to prove Arahant, we will be Arahant whenever." There is no reason for conceit, bhikkhus, for a recluse simply to observe the precepts,or only attaining the Three Fruits, and thinking: "There is only a little defilement left in my present life". In the same way, the Arahantship results also think: "For us, Arahantship is not difficult". One day they went to the Buddha, bowed down, and sat down to one side. Buddha asked: - Hey, monks, have you finished your work? The teachers said: - World-Honored One, we have achieved such saints, when we want we will witness Arahantship. Because we thought so, we stayed where we were. Hearing this, the Buddha taught: -Bhikkhus, it is not appropriate for a recluse just because he has fulfilled the precepts, or has only attained the Three Fruits, and thinks: "There is only a little defilement left in this life. my present”. On the contrary, as long as the gonorrhea is not completely eradicated, he has no right to claim that he has truly attained. He said to himself: "Not just restrictions. It also doesn't take much to learn. Not meditating, Living alone. "We enjoy peace and happiness, ordinary people have not enjoyed it, Bhikkhu-stilts, do not be confident, When smuggled or not destroyed".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.26/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Đừng bao giờ nghĩ “Ta có tu” mà tự mãn! Phật dạy: Này các Tỳ-kheo, không thích đáng cho một Sa-môn chỉ vì đã giữ tròn giới luật, hoặc chỉ chứng được Tam quả, và nghĩ rằng: “Chỉ còn chút ít phiền não trong đời hiện tại của ta”. Trái lại, chừng nào lậu hoặc chưa hoàn toàn diệt trừ, người ấy chưa có quyền tự cho rằng mình đã thật sự chứng đắc. Câu chuyện xảy ra khi đức Thế Tôn ở tại Kỳ Viên, liên quan đến vài Tỳ-kheo đức hạnh. Một vài vị Sa-môn đầy đủ đức hạnh tự nghĩ rằng: "Chúng ta đầy đủ giới đức, chúng ta tu tập theo giáo lý thanh tịnh, chúng ta học rộng, chúng ta sống tịnh cư, chúng ta phát triển thần thông nhờ thiền định. Vì thế, chúng ta chứng A-la-hán không khó, chúng ta sẽ chứng A-la-hán bất cứ khi nào". Không có lý do ngã mạn Này các Tỳ-kheo, không thích đáng cho một Sa-môn chỉ vì đã giữ tròn giới luật, hoặc chỉ chứng được Tam quả, và nghĩ rằng: “Chỉ còn chút ít phiền não trong đời hiện tại của ta”. Cũng như thế, các vị chứng quả A-na-hàm cũng nghĩ: " Ðối với chúng ta, chứng quả A-la-hán không khó". Một ngày kia các vị đi đến chỗ Phật, đảnh lễ và lui ngồi một bên. Phật hỏi: - Này các Tỳ-kheo, các ông đã xong việc chưa? Các thầy thưa: - Bạch Thế Tôn, chúng con đã đạt những bậc Thánh như thế đó, khi nào muốn chúng con sẽ chứng quả A-la-hán. Vì nghĩ như vậy, nên chúng con giữ nguyên vị trí. Nghe nói thế, Phật dạy: - Này các Tỳ-kheo, không thích đáng cho một Sa-môn chỉ vì đã giữ tròn giới luật, hoặc chỉ chứng được Tam quả, và nghĩ rằng: “Chỉ còn chút ít phiền não trong đời hiện tại của ta”. Trái lại, chừng nào lậu hoặc chưa hoàn toàn diệt trừ, người ấy chưa có quyền tự cho rằng mình đã thật sự chứng đắc. Ngài nói kệ: "Chẳng phải chỉ giới cấm. Cũng không phải học nhiều. Chẳng phải chứng thiền định, Sống thanh vắng một mình. "Ta hưởng an ổn lạc, Phàm phu chưa hưởng được, Tỳ-kheo, chớ tự tín, Khi lậu hoặc chưa diệt".HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN.TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.26/2/2023.

A predestined condition that appears in the world The Buddhas, the World Honored One, want to let sentient beings know the Buddha's knowledge to be pure and appear in the world; because they want to only see the Buddha for sentient beings that appear in the world; Because I want to let sentient beings show enlightenment, knowledge and understanding of the Buddha that appears in the world... Your lucky chain, see now!. The Buddha said to Sariputra: "The Dharma is so wonderful, the Tathagatas don't speak until the right time, it's like a mythical flower that appears only once in the weather. Sariputra! You should believe that the Buddha's words are not false. Sariputra! The Buddha according to the ritual said that veterinary medicine is difficult to understand. Why? I use innumerable means, the dishes of cause and effect, and exemplifying the dharmas. That Dharma is not discriminating but can be understood, only the Buddhas know it. Why? The World-Honored Buddhas, only due to a great cause and condition that appear in the world. Sariputra! Why do you say that the Buddhas, World-Honored Ones, only appeared because of a great cause and effect? The Buddha, the World-Honored One, wanted to let sentient beings know the Buddha's knowledge to be pure and appear in the world; because they want to only see the Buddha for sentient beings that appear in the world; because they want to let sentient beings show their enlightenment and knowledge of the Buddha and appear in the world; Because I want to let sentient beings witness the Buddha's knowledge and understanding that appear in the world. Sariputra! These are the Buddhas that appear in the world because of a great cause and condition." The Buddha said to Sariputra, "The Tathagata Buddhas only teach Bodhisattvas, What is done is usually for one thing: just bring the Buddha's knowledge and understanding only to enlighten sentient beings." Sariputra! The Tathagata uses only one Buddha vehicle, but for the sake of living beings he speaks the Dharma without other vehicles or two or three. Sariputra! The same is true of the Dharma of all the Buddhas of the ten directions. Sariputra! In the past, the Buddhas used immeasurable, innumerable means, causes and conditions, speeches, parables, and expositions for the sake of sentient beings. Because that dharma is a Buddha vehicle, those sentient beings who follow the Buddhas and listen to the dharma will eventually attain "one-pointedness of knowledge." Sariputra! In the future, the Buddhas who will be born will also use immeasurable means, countless causes, conditions, words, and parables, but for the sake of sentient beings, they will speak about dharmas, because that dharma is a Buddha vehicle, so those living beings follow the Buddha. Listening to the Dharma is ultimately certified as "necessary-race-knowledge". Sariputra! At present, in the immeasurable hundreds of thousands of millions of billions of Buddha lands in the ten directions, the Buddhas, World-Honored Ones, have many benefits for the welfare of sentient beings. Those Buddhas also used immeasurable and innumerable means, causes and conditions, words, and parables, but for the sake of sentient beings expound the dharmas, because that dharma is all a buddha vehicle. "definitely-ethnic" syndrome. Shariputra ! Those Buddhas only taught bodhisattvas, because they wanted to bring the Buddha's knowledge and understanding to sentient beings, because they wanted to bring the Buddha's knowledge and understanding to sentient beings to enlightenment, because they wanted to make sentient beings realize the Buddha's knowledge and understanding. Shariputra ! Now I am also like that, knowing that sentient beings have desires, body and mind are deluded, I depend on that nature to use causes and conditions, words, examples, and means to speak the Dharma. Shariputra ! That's all because to prove a Buddha vehicle "necessary-race-knowledge.". 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.26/2/2023.VIENAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Một nhân duyên mà hiện nơi đời Các đức Phật Thế Tôn vì muốn cho chúng sanh khai tri kiến Phật để được thanh tịnh mà hiện ra nơi đời; vì muốn chỉ tri kiến Phật cho chúng sanh mà hiện ra nơi đời; vì muốn cho chúng sanh tỏ ngộ tri kiến Phật mà hiện ra nơi đời... Chuỗi vòng may mắn của bạn, xem ngay!. Đức Phật bảo ngài Xá-Lợi-Phất : “ Pháp mầu như thế, các đức Phật Như Lai đến khi đúng thời mới nói, đó như hoa linh thoại đến thời tiết mới hiện một lần. Xá-Lợi-Phất! Các ông nên tin lời của Phật nói không hề hư vọng. Xá-Lợi-Phất! Các đức Phật theo thời nghi nói pháp y thú khó hiểu. Vì sao? Ta dùng vô số phương tiện các món nhân duyên, lời lẽ thí dụ diễn nói các pháp. Pháp đó không phải là suy lường phân biệt mà có thể hiểu, chỉ có các đức Phật mới biết được đó. Vì sao? Các đức Phật Thế Tôn, chỉ do một sự nhân duyên lớn mà hiện ra nơi đời. Xá-Lợi-Phất! Sao nói rằng các đức Phật Thế Tôn chỉ do một sự nhân duyên lớn mà hiện ra đời? Các đức Phật Thế Tôn vì muốn cho chúng sanh khai tri kiến Phật để được thanh tịnh mà hiện ra nơi đời; vì muốn chỉ tri kiến Phật cho chúng sanh mà hiện ra nơi đời; vì muốn cho chúng sanh tỏ ngộ tri kiến Phật mà hiện ra nơi đời; vì muốn cho chúng sanh chứng vào đạo tri kiến Phật mà hiện ra nơi đời. Xá-Lợi-Phất! Đó là các đức Phật do vì một sự nhân duyên lớn mà hiện ra nơi đời". Đức Phật vì hạnh phúc con người. Đức Phật bảo Xá-Lợi-Phất : "Các đức Phật Như-Lai chỉ giáo hóa Bồ Tát, những điều làm ra thường vì một việc : chỉ đem tri kiến Phật chỉ cho chúng sanh tỏ ngộ thôi" Xá-Lợi-Phất! Đức Như Lai chỉ dùng một Phật thừa mà vì chúng sanh nói pháp không có các thừa hoặc hai hoặc ba khác. Xá-Lợi-Phất! Pháp của tất cả các đức Phật ở mười phương cũng như thế. Xá-Lợi-Phất! Thuở quá khứ các đức Phật dùng vô lượng vô số phương tiện các món nhân duyên lời lẽ thí dụ mà vì chúng sanh diễn nói các pháp. Vì pháp đó đều là một Phật thừa, nên các chúng sanh đó theo chư Phật nghe pháp rốt ráo đều được chứng "nhứt-thiết chủng-trí." Xá-Lợi-Phất! Thuở vị lai, các đức Phật sẽ ra đời cũng dùng vô lượng vô số phương tiện các món nhân duyên lời lẽ thí dụ mà vì chúng sanh diễn nói các pháp, vì pháp ấy đều là một Phật thừa nên các chúng sanh đó theo Phật nghe pháp rốt ráo đều được chứng "nhứt-thiết chủng-trí". Xá-Lợi-Phất! Hiện tại nay, trong vô lượng trăm nghìn muôn ức cõi Phật ở mười phương, các đức Phật Thế Tôn nhiều điều lợi ích an vui cho chúng sanh. Các đức Phật đó cũng dùng vô lượng vô số phương tiện các món nhân duyên lời lẽ thí dụ mà vì chúng sanh diễn nói các pháp, vì pháp đó đều là một Phật thừa, các chúng sanh ấy theo Phật nghe pháp rốt ráo đều được chứng "nhứt-thiết chủng-trí". Xá-Lợi-Phất ! Các đức Phật đó chỉ giáo hóa Bồ-Tát, vì muốn đem tri kiến Phật mà chỉ cho chúng sanh, vì muốn đem tri kiến Phật cho chúng sanh tỏ ngộ, vì muốn làm cho chúng sanh chứng vào tri kiến Phật vậy. Xá-Lợi-Phất ! Nay ta cũng lại như thế, rõ biết các chúng sanh có những điều ưa muốn, thân tâm mê chấp, ta tùy theo bản tánh kia dùng các món nhân duyên lời lẽ thí dụ cùng sức phương tiện mà vì đó nói pháp. Xá-Lợi-Phất ! Như thế đều vì để chứng được một Phật thừa "nhứt-thiết chủng-trí.". HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.26/2/2023.

Sutra of six essential things for the old woman. At that time there was a poor old woman with hunched back, kneeling on both knees, and said to the Buddha: "World-Honored One! The five aggregates and six dens are gathered together with my body. Who are they all for? Where do they come from and go back to? Where? May the World-Honored One teach me." The Buddha is also known as the World-Honored One, with deep merit and compassion for sentient beings. At that time, the Buddha took his disciples and the Great Beings to rest in the garden of Music to spread the Dharma. At that time there was a poor old woman with hunched back, kneeling on both knees, and said to the Buddha: "World-Honored One! The five aggregates and six dens are gathered together with my body. Who are they all for? Where do they come from and go back to? Where? May the World-Honored One teach me." The Buddha said: "Very well! Know that all dharmas are caused by causes and conditions, and consciousness is formless and formless. For example, the burning of fire, or use two sticks to rub. The fire did not come from the awl, nor did it come from the object of the fire sword. A fiery red flame rose from it, then returned to ignite the wood. When the firewood has burned out, the fire goes out. It's like playing the drums again. The drum made a rumbling sound. That sound did not come from the skin of the drum, and it did not come from the drumstick. All dharmas are like that, and change by cause and effect. It's like rain again. Rain comes from the combination of wind, clouds, and thunder, not just from the power of the dragon. Laws are like that. So is the wording. For example, an artist mixes colors, then paints as he wants, so every detail is drawn. The pictures are all a combination of causes and conditions, not just the artist's strength." When the old woman heard the Buddha's teaching, the old woman was happy, bowed respectfully, and immediately obtained Fa forbearance and her body was no longer tired. At that time, Mr. Khanh Hy said: Why did this old woman have the wisdom to ask the Buddha about the dharmas: where does samsara come from; and when she heard the Buddha's teaching, she opened her mind and immediately attained the Way? Buddha told Mr. Khanh Hy: "Listen to my teaching. In the past, there was a Buddha, whose name was Chu Ying Doan Di Doan. At that time, this old woman was my mother. At that time I wanted to leave home to study the Way. , but my mother at that time was too attached to me, so she did not allow me to leave home. So I was very sad and gave up eating for a day. Because of that love and grace, during 500 lifetimes of birth, she was born in the world. She must suffer poverty. Now I become a Buddha, full of blessings, surrounded by immeasurable pure and reverent beings. After 60 million kalpas, she will become a Buddha, called Bodhyaṅgapuṣpakara. The name of the country is Da Hoa, the name of Kiep is Le Thien. People in that land will have clothes and food to use as in the heavens of Thirty-three. They all live a long life and are free from all suffering." When the old woman, as well as the gods, dragons, and ghosts, as well as the devas, and all the infirmities, were very happy, when listening to the Buddha's teaching of the Dharma, 87,000 people generated the mind of Supreme Perfect Enlightenment. there, they bowed down to the Buddha and then left.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.AUTRALIA,SYDNEY.26/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Kinh sáu điều thiết yếu cho bà lão. Khi ấy có một bà lão nghèo khổ với lưng còng, quỳ hai gối và bạch Phật rằng: "Bạch Thế Tôn! Năm uẩn và sáu trần hội họp với thân ta. Chúng đều là vì ai? Chúng từ đâu đến và sẽ đi về đâu? Kính mong Thế Tôn hãy thuyết giảng cho con." Đức Phật còn gọi là Thế Tôn, với công đức cao sâu và từ bi thương xót chúng sanh. Bấy giờ Đức Phật dẫn theo các đệ tử và chư Đại Sĩ dừng nghỉ ở trong vườn Nhạc Âm để rộng tuyên giáo Pháp. Khi ấy có một bà lão nghèo khổ với lưng còng, quỳ hai gối và bạch Phật rằng: "Bạch Thế Tôn! Năm uẩn và sáu trần hội họp với thân ta. Chúng đều là vì ai? Chúng từ đâu đến và sẽ đi về đâu? Kính mong Thế Tôn hãy thuyết giảng cho con." Đức Phật bảo: "Lành thay! Nên biết rằng các pháp đều do nhân duyên sanh, và thức là vô hình vô sắc. Ví như việc dùi lửa, hoặc dùng hai que củi cọ xát. Lửa chẳng từ cái dùi bốc ra, và cũng chẳng từ cái đồ vật kiếm lửa. Lửa đỏ hừng hực bốc ra từ trong đó, rồi trở lại đốt cháy củi. Khi củi đã cháy hết, lửa liền tắt. Lại cũng như đánh trống. Cái trống phát ra tiếng vang rền. Âm thanh đó chẳng phải vang ra từ da trống, và cũng chẳng phải vang ra từ dùi trống. Các pháp đều như vậy, và do nhân duyên đổi dời. Lại cũng như trời mưa. Do tụ hợp của gió, mây, và sấm sét mà có mưa, chứ không phải độc nhất từ uy lực của rồng. Các pháp đều như vậy. Văn từ cũng như thế. Ví như họa sĩ hòa hợp các màu sắc, rồi vẽ theo ý muốn nên mỗi chi tiết được vẽ ra. Bức ảnh đều do nhân duyên tụ hợp, chứ không phải độc nhất từ sức lực của họa sĩ." Khi nghe Phật dạy, bà lão vui mừng, cung kính cúi mình, rồi liền đắc Pháp Nhẫn và thân thể chẳng còn mỏi mệt. Lúc đó ngài Khánh Hỷ thưa rằng: "Thưa Thế Tôn! Vì sao bà lão này có trí tuệ để hỏi Phật về các pháp: sanh tử từ nơi nào đến; và khi nghe Phật giảng dạy thì được tâm khai ý giải và liền đắc Đạo?" Phật bảo ngài Khánh Hỷ: "Hãy nghe lời dạy của Ta. Thuở quá khứ có Đức Phật, hiệu là Sở Ưng Đoạn Dĩ Đoạn. Vào thuở đó, bà lão này chính là mẹ của ta. Bấy giờ ta muốn xuất gia học Đạo, nhưng mẹ ta thuở đó do quá thương luyến nên không cho phép ta đi xuất gia. Thế là ta rất buồn bã và đã bỏ ăn một ngày. Do bởi nhân duyên ân ái đó mà suốt 500 đời sanh ra ở thế gian, bà ấy phải chịu bần cùng. Nay Ta thành Phật, vạn phước đầy đủ, với vô lượng chúng sanh thanh tịnh cung kính vây quanh. Trải qua 60 ức kiếp về sau, bà ấy sẽ thành Phật, hiệu là Bodhyaṅgapuṣpakara [bô đi ân ga bu sờ ba ca ra]. Quốc độ tên là Đa Hoa. Kiếp tên là Lễ Thiền. Nhân dân trong cõi nước ấy sẽ có y phục và ẩm thực để dùng như ở trên trời Tam Thập Tam. Họ đều sống lâu đến một kiếp và không có mọi khổ não." Khi nghe Phật thuyết Pháp, bà lão, cùng trời, rồng, và quỷ tiệp tật đều rất hoan hỷ. 87.000 người phát tâm Vô Thượng Chánh Đẳng Chánh Giác. Sau đó, họ đảnh lễ Đức Phật rồi cáo lui.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.26/2/2023.

Good and Evil and Liberation. Then the World-Honored One said to the bhikkhus: "A sentient being who practices the ten dharmas will be reborn in heaven. If you practice the ten dharmas again, you will be born in a bad place. Practicing the ten dharmas again, entering Nirvana." Goods and Evils I have heard thus: At one time, the Buddha was living in the country of Savatthi, in the garden of Solitude, in the grove of trees. Bhikkhu: "A being who practices the ten dharmas will be reborn in heaven. If he practices the ten dharmas again, he will be reborn in an evil path. If he practices the ten dharmas again, he will enter Nirvana. There are people here who kill, steal, commit adultery, lie, speak ill, speak evilly, be double-tongued, cause strife here and there, envy, anger, arouse wrong views. If you practice these ten dharmas, you will enter the evil path. "If you practice the ten things, you will be born in heaven? Here, some people do not kill, do not steal, do not commit adultery, no lies, no slander, no harsh speech, no two-tongued riots here and there, no jealousy, no anger, no arousing of wrong views. If anyone practices these ten dharmas, he will be born in heaven. “Training in the ten dharmas leads to Nirvana? That's ten thoughts. Reciting the Buddha's name, the Dharma, the Sangha, the monks, the heavens, the precepts, the giving, the instant only, the alban, the body, and the death. That is to practice the ten dharmas to attain Nirvana. “Bhikkhus, you should know, reciting renunciation of the ten dharmas that are reborn in the heavens and in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. no bad speech, no two-tongues causing riots here and there, no envy, no anger, no arousing wrong views. If anyone practices these ten dharmas, he will be born in heaven. “Training in the ten dharmas leads to Nirvana? That's ten thoughts. Reciting the Buddha's name, the Dharma, the Sangha, the monks, the heavens, the precepts, the giving, the instant only, the alban, the body, and the death. That is to practice the ten dharmas to attain Nirvana. “Bhikkhus, you should know, reciting renunciation of the ten dharmas that are reborn in the heavens and in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. no bad speech, no two-tongues causing riots here and there, no envy, no anger, no arousing wrong views. If anyone practices these ten dharmas, he will be born in heaven. “Training in the ten dharmas leads to Nirvana? That's ten thoughts. Reciting the Buddha's name, reciting the Dharma, reciting the Sangha, reciting Heaven, reciting the precepts, reciting giving, reciting only the instant, recollecting the alban, recollecting the body, and reciting death. That is to practice the ten dharmas to attain Nirvana. “Bhikkhus, you should know, reciting renunciation of the ten dharmas that are reborn in the heavens and in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. no anger, no arousing wrong views. If anyone practices these ten dharmas, he will be born in heaven. “Training in the ten dharmas leads to Nirvana? That's ten thoughts. Reciting the Buddha's name, the Dharma, the Sangha, the monks, the heavens, the precepts, the giving, the instant only, the alban, the body, and the death. That is to practice the ten dharmas to attain Nirvana. “Bhikkhus, you should know, reciting renunciation of the ten dharmas that are reborn in the heavens and in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. no anger, no arousing wrong views. If anyone practices these ten dharmas, he will be born in heaven. “Training in the ten dharmas leads to Nirvana? That's ten thoughts. Reciting the Buddha's name, reciting the Dharma, reciting the Sangha, reciting Heaven, reciting the precepts, reciting giving, reciting only the instant, recollecting the alban, recollecting the body, and reciting death. That is to practice the ten dharmas to attain Nirvana. “Bhikkhus, you should know, reciting renunciation of the ten dharmas that are reborn in the heavens and in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. “Training in the ten dharmas leads to Nirvana? That's ten thoughts. Reciting the Buddha's name, the Dharma, the Sangha, the monks, the heavens, the precepts, the giving, the instant only, the alban, the body, and the death. That is to practice the ten dharmas to attain Nirvana. “Bhikkhus, you should know, reciting renunciation of the ten dharmas that are reborn in the heavens and in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. “Training in the ten dharmas leads to Nirvana? That's ten thoughts. Reciting the Buddha's name, reciting the Dharma, reciting the Sangha, reciting Heaven, reciting the precepts, reciting giving, reciting only the instant, recollecting the alban, recollecting the body, and reciting death. That is to practice the ten dharmas to attain Nirvana. “Bhikkhus, you should know, reciting renunciation of the ten dharmas that are reborn in the heavens and in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. should know, remember to let go of the ten dharmas of being born in heaven and being born in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it. should know, remember to let go of the ten dharmas of being born in heaven and being born in the evil realms. Think of the ten dharmas that lead to Nibbāna. "Bhikkhus, learn this thus." Then the bhikkhus heard what the Buddha said, and happily served it.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.26/2/2023.VIETNAMESE TRANSLATE ENGLISH BY= VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

Thiện Ác và Giải Thoát. Bấy giờ Thế Tôn nói với các Tỳ kheo: “Chúng sanh nào phụng hành mười pháp, sẽ sinh lên trời. Lại hành mười pháp sẽ sinh vào nẻo dữ. Lại hành mười pháp, nhập Niết-bàn giới". Phẩm Thiện Ác Tôi nghe như vầy: Một thời, Phật trú tại nước Xá-vệ, trong vườn Cấp Cô Độc, rừng cây Kỳ-đà. Bấy giờ Thế Tôn nói với các Tỳ kheo: “Chúng sanh nào phụng hành mười pháp, sẽ sinh lên trời. Lại hành mười pháp sẽ sinh vào nẻo dữ. Lại hành mười pháp, nhập Niết-bàn giới. “Tu hành mười pháp gì mà sinh vào nẻo dữ? Ở đây, có người sát sanh, trộm cướp, dâm dật, nói dối, ỷ ngữ, ác khẩu, hai lưỡi, gây đấu loạn đây kia, tật đố, sân hận, khơi dậy tà kiến. Đó là mười pháp. Chúng sanh nào hành mười pháp này sẽ vào trong nẻo dữ. “Tu hành mười pháp gì được sinh lên trời? Ở đây, có người không sát sanh, không trộm cướp, không dâm dật, không nói dối, không ỷ ngữ, không ác khẩu, không hai lưỡi gây đấu loạn đây kia, không tật đố, không sân hận, không khơi dậy tà kiến. Nếu ai hành mười pháp này sẽ được sinh lên trời. “Tu hành mười pháp gì đến được Niết-bàn? Đó là mười niệm. Niệm Phật, niệm Pháp, niệm Tăng Tỳ kheo, niệm Thiên, niệm giới, niệm thí, niệm chỉ tức, niệm an-ban, niệm thân, niệm sự chết. Đó là tu hành mười pháp thì đạt được Niết-bàn. “Tỳ kheo, nên biết, hãy niệm xả ly mười pháp sinh lên trời và sinh vào nẻo dữ. Hãy niệm tưởng mười pháp khiến đạt đến Niết-bàn. “Tỳ kheo, hãy học điều này như vậy.” Bấy giờ các Tỳ kheo nghe những điều Phật dạy, hoan hỷ phụng hành.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.26/2/2023.

dharma like a river crossing. Dhamma or scriptures are the teachings of the Buddha, that is the truth, the truth, what the Buddha realized, discovered and preached, bringing peace and liberation to the practitioner. The Bible is a priceless treasure that brings people to peace, liberation, and Nirvana. But in many suttas, the Buddha teaches the Dharma as a raft used to cross a river. We can see this statement in the Vajra Sutra belonging to the Prajna family: "Necessary Tu-dala is like the moon and moon", roughly translated: All scriptures are like a finger pointing to the moon. The Buddha emphasized more: "The second level of bhikkhus, the tri-self teaches the dharma as the false hypocrisy, the superior dharma is satisfied, and the law is illegal". Meaning: Hey, bhikkhus, you should know that my teaching is like a raft taking people across a river; The Dharma also discharges, let alone illegal. Folks often say, Crossing the river must take a boat. Because he is grateful for the boat that took him to the river, he got ashore, but his heart is still longing and regretful. It's a daily love, everyone's life is like that. But here the Buddha shows a resolute attitude so that Buddhist learners need to clearly distinguish, where is the means, where is the end. Because many people mistakenly believe that the means are the end, they cling to the means and give up the goal. Many people chant sutras every day, maintain sutras and prostrate themselves, but do not understand what the sutras say, and assume that they recite thousands of times, bow down to several sets of sutras, and then show them off to the world to prove that they have cultivated. But chanting and maintaining sutras in order to understand the meaning of the Buddha's teachings in the sutras and then practice according to them are true Buddhist practitioners. As a result, the Vajra Sutra uses its dialectical negation to break down the concepts of clinging to beings. This conceptual smash may shake ordinary people, but that is the motto of the true student of the Way. Not only in the Mahayana sutras, but the Theravada Buddhist scriptures say the same thing. The Sutra on Parables of the Snake (Middle Way, No. 22) also has the content and image of the raft: "Bhikkhus, it is as if a person were walking on a long, long road to a large body of water, on the other side of the river. This place is dangerous and scary, the other shore is safe and fearless, but there is no boat to cross or no bridge to cross from one shore to the other. He thinks to himself: 'This is wide water, this shore is dangerous and fearful, the other shore is safe and fearless, but there is no boat to cross or no bridge to cross from shore to shore. that. Now let us gather grass, trees, branches and leaves, tie them up into a raft, and rely on this raft, diligently using our hands and feet, can safely cross to the other side'. Then, bhikkhus, that person gathers grass, trees, branches, and leaves, ties them together into a raft, and thanks to this raft, diligently uses his hands and feet to safely cross over to the other shore. When he has crossed to the other side, he thinks: 'This raft is of great benefit to me, thanks to this raft, I diligently use my hands and feet to safely cross the other shore. Now let us put this raft on our heads or carry it on our shoulders, and go wherever we want. Monks, what do you think? Bhikkhus, if that person does so, is he doing what is right for the raft? - The Blessed One, no. - Monks, how should that person make the right use of the raft? Here, bhikkhus, that person, after crossing over to the other side, may think: 'This raft is of great benefit to me. Thanks to this raft, I diligently used my hands and feet to safely cross the other shore. Now let's pull this raft up on dry land, or submerge it in the water, and go where we want.' Bhikkhus, by doing so, that person does the right thing to use that raft. In the same way, bhikkhus, I preach the Dharma as a raft to be crossed, not to be grasped. Monks, you need to understand the example of a raft... The Dharma must be abandoned, let alone illegal." The Aletra Sutra, (Conclusion of the Pentateuch, 205) explains: “How often do I tell you about the parable of the raft, so that you know how to let go, not to cling? Understanding the Dharma in a wrong way, one can enter into obstinacy, from stubbornness one goes deep into error, causing suffering to oneself and to others. The Buddha said: "O friends! Listen, understand and practice the Dharma intelligently. Thus the new Dharma brings a practical benefit. A good snake catcher knows how to use a stick with crutches and block the snake's neck and eventually catch the snake at its neck. If you don't know how to catch a snake but grab it by the back or tail, the snake may turn around and bite your hand. To study the teachings, one must learn to be as intelligent as catching a snake. Hey guys! The teaching is a means to show the truth, don't accept the means as the truth. The finger pointing to the moon is not the moon. Without that finger, you don't know the direction of the moon, but if you mistake your finger for the moon, you won't be able to see the moon forever. The teachings are the raft that carries people across the river. The raft is essential, but the raft is not the other shore. A smart person when he reaches the other side and then never foolishly puts the raft on his head and goes. Hey guys! The Dharma I teach is the raft that takes you across the shores of birth and death. You must use the raft to cross the shore of birth and death without holding onto the raft. You need to understand this example well so that you don't get caught up in the teachings, so that you have the ability to let go of the teachings. Hey guys! The Dharma still needs to be let go, let alone the wrong Dharma. The Dharma misunderstood is not the Dharma. Gentlemen, all the teachings that you have learned such as the Four Noble Truths, the Eightfold Path, the Four Foundations of Mindfulness, the Seven Factors of Enlightenment, impermanence, no-self, suffering, emptiness, formlessness, non-action... all these Dharma you must study and practice intelligently and wisely. Use those teachings to reach liberation, but don't get caught up in them." (The old road of white clouds, Thich Nhat Hanh) The Dharma of the Tathagata is not the truth, but it does not leave the truth. Like a finger pointing to the moon, finger is not the moon. Those who do not know the moon must rely on their fingers to see the moon. Truth is inconceivable, so it cannot be described by words and reasoning. We should not cling to words and letters, but must follow them to find out the truth, like a person who leans on his finger to see the moon. If you just stare at your finger, you won't be able to see the moon. The Buddha continued to teach: "Bhikkhus, the teaching is the raft that carries people across the river, from the shore of delusion to the shore of enlightenment. Enthusiasts have to use rafts to cross the river of birth and death. But when he reached the shore, the raft became useless, the raft had to be abandoned, rather than put the raft on its head and go." And the goal of the sutra can be likened to a map that leads sentient beings away from the afflictions and sufferings, towards a peaceful and peaceful life in the present and beyond, escaping from the Three Realms to Nirvana. supreme table. But because sentient beings are different in terms of temperament and level, there are also many different sutras (instructions), i.e. many different methods and means. The Buddha is a great physician, before he speaks, he observes the audience, knows the capacity of the listeners to give appropriate teachings to cure their illness. Each of His teachings is aimed at a certain purpose, for a certain audience and in a certain country or time, to untangle them. And because the deluded minds of sentient beings are always attached to dharmas, in the phenomenal world, the Buddha found it difficult to talk about what he had realized, such as talking about Buddha-nature, the true mind, which is not. form, not quantity. To say that sentient beings have Buddha-nature is an attachment, to say that there is no Buddha-nature is false hope. To say that Buddha-nature also exists is not to say contrary to each other, to say that Buddha-nature does not exist is not no nonsense. Therefore, the Buddha used worldly methods to lead sentient beings across the shore of peace and liberation. Therefore, the essence of Buddhist learners is to use the means to reach the end. Nirvana, enlightenment, and liberation are the goals of spiritual practice. If you practice without aiming for that noble goal, it will be useless. Liberation is the goal of spiritual practice. If you practice without aiming for that noble goal, it will be in vain. Liberation is the goal of spiritual practice. If you practice without aiming for that noble goal, it will be useless.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTRY=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.26/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.

GIÁO PHÁP NHƯ CHIẾC BÈ QUA SÔNG. Giáo pháp hay kinh điển là lời dạy của Đức Phật, đó là chân lý, là sự thật, là những gì Đức Phật chứng ngộ, khám phá và tuyên thuyết, mang lại sự an lạc giải thoát cho người hành trì. chiec beKinh là kho tàng vô giá, đưa con người đến an lạc, giải thoát, Niết-bàn. Thế nhưng trong rất nhiều bài kinh, Đức Phật dạy giáo pháp như chiếc bè dùng để qua sông. Chúng ta có thể thấy lời tuyên bố này trong kinh Kim cang thuộc văn hệ Bát-nhã: “Nhất thiết Tu-đa-la như tiêu nguyệt chỉ”, tạm dịch: Hết thảy kinh điển như ngón tay chỉ mặt trăng. Đức Phật nhấn mạnh hơn: “Nhữ đẳng Tỳ-kheo, tri ngã thuyết pháp như phiệt dụ giả, pháp thượng ưng xả, hà huống phi pháp”. Nghĩa là: Này các Tỳ-kheo, các ông nên biết giáo pháp của Ta giống như chiếc bè đưa người qua sông; Chánh pháp còn xả, huống gì phi pháp. Dân gian thường nói, qua sông ắt phải lụy đò. Bởi nhớ ơn chiếc thuyền đưa người sang sông, nên người lên bờ rồi mà lòng vẫn còn luyến thương, tiếc nuối. Đó là tình cảm thường ngày, người đời ai cũng vậy. Nhưng ở đây Đức Phật tỏ một thái độ cương quyết để người học Phật cần phải phân định rõ ràng, đâu là phương tiện, đâu là cứu cánh. Do có nhiều người lầm tưởng phương tiện là cứu cánh nên chấp vào phương tiện mà bỏ mục tiêu. Nhiều người tụng kinh hàng ngày, trì kinh và lạy kinh nhưng không hiểu kinh nói gì, lại chấp rằng mình tụng mấy vạn biến, lạy mấy bộ kinh rồi khoe khắp thiên hạ để chứng tỏ mình có tu. Mà tụng kinh, trì kinh để hiểu nghĩa lý lời dạy của Phật trong kinh rồi thực hành theo mới đúng là hành giả tu học Phật chơn chánh. Thành ra, kinh Kim cang dùng phủ định biện chứng của mình để đập vỡ các khái niệm chấp thủ của chúng sanh. Cú đập vỡ khái niệm này có thể làm rúng động những người bình thường, nhưng đó là tông chỉ của người học đạo chơn chánh. Không chỉ trong kinh điển Đại thừa, mà kinh điển Phật giáo Nguyên thủy cũng nói tương tự. Kinh Ví dụ con rắn (Kinh Trung bộ, số 22) cũng có nội dung và ảnh dụ chiếc bè: “Này các Tỳ-kheo, ví như có người đang đi trên con đường lớn dài, đến một vùng nước rộng, bờ bên này nguy hiểm và hãi hùng, bờ bên kia an ổn và không kinh hãi, nhưng không có thuyền để vượt qua hay không có cầu bắc qua từ bờ này đến bờ kia. Người đó tự suy nghĩ: ‘Đây là vùng nước rộng, bờ bên này nguy hiểm và hãi hùng, bờ bên kia an ổn và không kinh hãi, nhưng không có thuyền để vượt qua hay không có cầu bắc qua từ bờ này đến bờ kia. Nay ta hãy thâu góp cỏ, cây, nhánh, lá, cột lại thành chiếc bè, và dựa trên chiếc bè này, tinh tấn dùng tay chân, có thể vượt qua bờ bên kia một cách an toàn’. Chư Tỳ-kheo, rồi người đó thâu góp cỏ, cây, nhánh, lá cột lại thành chiếc bè, và nhờ chiếc bè này, tinh tấn dùng tay chân vượt qua bờ bên kia một cách an toàn. Khi qua bờ bên kia rồi, người đó suy nghĩ: ‘Chiếc bè này lợi ích nhiều cho ta, nhờ chiếc bè này, ta tinh tấn dùng tay chân để vượt qua bờ bên kia một cách an toàn. Nay ta hãy đội chiếc bè này trên đầu hay vác nó trên vai, và đi đến chỗ nào ta muốn’. Chư Tỳ-kheo, các ông nghĩ thế nào? Chư Tỳ-kheo, nếu người đó làm như vậy, thì có làm đúng với sở dụng của chiếc bè chăng? - Bạch Thế Tôn, không. - Chư Tỳ-kheo, người đó phải làm thế nào cho đúng sở dụng của chiếc bè? Ở đây, chư Tỳ-kheo, người đó sau khi vượt qua bờ bên kia, có thể suy nghĩ: ‘Chiếc bè này lợi ích nhiều cho ta. Nhờ chiếc bè này, ta tinh tấn dùng tay chân đã vượt qua bờ bên kia một cách an toàn. Nay ta hãy kéo chiếc bè này lên trên bờ đất khô, hay nhận chìm xuống nước, và đi đến chỗ nào ta muốn’. Chư Tỳ-kheo, làm như vậy, người đó làm đúng sở dụng chiếc bè ấy. Cũng vậy, này chư Tỳ-kheo, Ta thuyết pháp như chiếc bè để vượt qua, không phải để nắm giữ lấy. Chư Tỳ-kheo, các ông cần hiểu ví dụ cái bè... Chánh pháp còn phải bỏ đi, huống nữa là phi pháp”. Kinh A-lê-tra, (Kinh Ngũ hạ phần kiết, 205) giải thích: “Ta thường nói cho các thầy nghe về thí dụ chiếc bè như thế nào, để các thầy biết xả bỏ chứ không phải để chấp thủ? Hiểu giáo pháp một cách sai lạc, người ta có thể đi vào cố chấp, từ cố chấp người ta đi sâu vào sai lầm, gây đau khổ cho mình và cho người”. Đức Phật dạy: “Này các vị! Hãy nghe, hiểu và hành giáo pháp một cách thông minh. Như thế giáo pháp mới đưa đến một lợi ích thiết thực. Một người bắt rắn giỏi biết cách dùng một cái cây có nạng và chặn vào phía cổ của con rắn và cuối cùng nắm bắt được rắn ở chỗ cổ của nó. Nếu không biết bắt rắn mà nắm lấy rắn ở lưng hay ở đuôi thì người có thể bị rắn quay lại cắn tay. Học hỏi giáo lý, cũng phải học hỏi thông minh như là bắt rắn vậy. Này các vị! Giáo lý là phương tiện chỉ bày chân lý, đừng chấp phương tiện là chân lý. Ngón tay chỉ mặt trăng không phải là mặt trăng. Không có ngón tay ấy thì quý vị không biết hướng của mặt trăng, nhưng nếu quý vị nhận lầm ngón tay là mặt trăng, thì vĩnh viễn quý vị không thấy được mặt trăng. Giáo lý là chiếc bè đưa người sang sông. Chiếc bè rất cần thiết, nhưng chiếc bè không phải là bờ bên kia. Một người thông minh khi sang tới bờ bên kia rồi không bao giờ dại dột đội chiếc bè lên đầu mà đi. Này quý vị! Giáo pháp ta dạy là chiếc bè đưa quý vị vượt qua bờ sinh tử. Quý vị phải sử dụng chiếc bè để qua bờ sinh tử mà không nên nắm giữ chiếc bè. Quý vị cần hiểu rõ ví dụ này để đừng bị kẹt vào giáo pháp, để có khả năng buông bỏ được giáo pháp. Này quý vị! Giáo pháp còn cần được buông, huống hồ là giáo pháp hiểu sai. Giáo pháp hiểu sai không phải là giáo pháp. Này quý vị, tất cả những giáo pháp mà quý vị đã học như Tứ diệu đế, Bát Chánh đạo, Tứ niệm xứ, Thất giác chi, vô thường, vô ngã, khổ, không, vô tướng, vô tác… tất cả những giáo pháp quý vị phải học hỏi và thực tập một cách thông minh và khôn khéo. Hãy sử dụng những giáo pháp ấy để đi tới giải thoát, nhưng đừng bị kẹt vào những giáo pháp ấy”. (Đường xưa mây trắng, Thích Nhất Hạnh) Giáo pháp của Như Lai không phải là chân lý nhưng không rời chân lý. Như ngón tay chỉ mặt trăng, ngón tay không phải là mặt trăng. Người chưa biết mặt trăng phải nương theo ngón tay để thấy mặt trăng. Chân lý không thể nghĩ bàn, nên không thể dùng lời nói và suy luận diễn tả được. Chúng ta không nên chấp vào lời nói, văn tự mà phải nương theo đó để tìm hiểu chân lý, như người nương theo ngón tay để thấy mặt trăng. Nếu chỉ lo chăm chú nhìn ngón tay thì không thể thấy mặt trăng. Đức Phật tiếp tục dạy: “Này các thầy, giáo lý là chiếc bè đưa người qua sông, từ bờ mê đến bờ giác. Người mê phải dùng bè để vượt sông sinh tử. Nhưng khi đến bờ giác rồi, chiếc bè trở nên vô dụng, chiếc bè phải bỏ, chứ không đội chiếc bè lên đầu mà đi”. Và mục tiêu của kinh có thể ví như là tấm bản đồ dẫn dắt chúng sanh đi ra khỏi những phiền não khổ đau, hướng đến một đời sống hòa bình an lạc trong hiện tại và xa hơn nữa là thoát khỏi tam giới đến Niết-bàn vô thượng. Nhưng vì chúng sinh khác biệt về tâm tánh, về trình độ nên cũng có nhiều kinh (sự chỉ dẫn) khác nhau, tức nhiều pháp phương tiện khác nhau. Đức Phật là vị đại lương y, trước khi Ngài diễn nói, Ngài quán sát thính chúng, biết căn cơ của người nghe pháp để đưa ra những giáo pháp thích hợp nhằm chữa cho họ hết tâm bệnh. Mỗi lời giáo huấn của Ngài đều nhắm vào một mục đích nào đó, dành cho một đối tượng thính chúng nào đó và ở một quốc độ hay thời gian nào đó, để tháo gỡ cái kẹt cho họ. Và vì tâm vọng tưởng của chúng sinh luôn luôn dính mắc vào các pháp, nơi thế giới hiện tượng, nên Đức Phật thấy thật khó nói về cái mà Ngài đã chứng ngộ, chẳng hạn như nói về Phật tánh, chân tâm, vốn không hình tướng, không số lượng. Nếu nói chúng sinh có Phật tánh là chấp trước, nói không có Phật tánh là hư vọng, nói Phật tánh cũng có cũng không là nói trái ngược nhau, nói Phật tánh chẳng có chẳng không là hý luận. Nên Phật mới dùng các pháp thế gian phương tiện dẫn dắt chúng sinh qua bờ an vui giải thoát. Thành ra, cốt yếu của người học Phật đó là dùng phương tiện để đạt đến cứu cánh. Niết-bàn, giác ngộ, giải thoát là mục đích của sự tu hành. Nếu tu mà không hướng đến mục tiêu cao quý đó thì luống công vô ích mà thôi.HET=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).GIAO HOI PHAT GIAO VIETNAM TREN THE GIOI.PHAT GIAO CHUYEN PHAP LUAN KIM LIEN TINH THAT.THICH NU CHAN TANH.AUSTRALIA,SYDNEY.26/2/2023.

The Great Mindfulness Sutra. NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDDHASSA I pay my respects to the Blessed One, who is the exalted Arahant, the All-Knowing -oOo- I have heard this. Once upon a time, the Blessed One was living in the land of Kuru. This country has a town called Kamma-sadamma. There, the Buddha taught the bhikkhus thus: "O monks." And the bhikkhus said: "Yes, venerable sir". And the Blessed One said as follows: This is the only way to purify sentient beings, to put an end to worries and sorrows, to lament and anger, to put an end to physical and mental suffering, to attain the Noble Path and to Nirvana. Table. That is the Four Foundations of Mindfulness. What are those four ways of contemplation or the four foundations of mindfulness? Here, bhikkhus, (in this teaching) a bhikkhu observes the body in the body, diligently, alertly and mindfully in order to remove all craving and sorrow (anger) in the world. A bhikkhu contemplates feeling in feeling, diligently, alertly, and mindfully in order to eliminate all craving and sorrow (anger) in the world. The bhikkhu observes the mind in the mind, exerting vigilance and mindfulness in order to eliminate all craving and sorrow (anger) in the world. A bhikkhu observes the dhamma in the dhamma, diligently, alertly and mindfully in order to get rid of all craving and sorrow (anger) in the world. I. Contemplation of the body in the body A. Mindfulness of the breath And, monks, how does a bhikkhu contemplate the body in the body? Here, bhikkhus, a bhikkhu enters a forest, goes under a tree, or goes to a secluded place, sitting cross-legged, keeping his back straight, mindful of the object of his meditation. Mindful, a monk breathes in, mindful, he breathes out." Breathing in a long breath, the monk knows: "I breathe in long"; exhale a long breath, The bhikkhu knows 'I breathe out long'. Breathing in a short breath, the bhikkhu knows: "I breathe in short". Exhaling a short breath, the bhikkhu knows: "I breathe out short". "Being aware of the whole in-breath (beginning, prolonging, and ending), I will breathe in," thus diligent bhikkhu (i.e., self-trained bhikkhu). "Being aware of the entire out-breath (beginning, prolonging and ending), I shall breathe out, thus diligently bhikkhu. Calming the body (calming the coarse in-breath conditioned by the body) , I will breathe in, bhikkhus diligently. Meaning: When breathing in becomes peaceful, subtle, difficult to see, difficult to note. The bhikkhu must try to be more attentive and diligent in order to see clearly. When the out-breath becomes calm, subtle, hard to see, hard to notice. The bhikkhu must try to be more attentive and diligent in order to see clearly.) Like a skilled turner and his students, when turning a long turn, they know: "I make a long turn", when turning a short cycle know that: "I make a short turn". In the same way, a bhikkhu, when he breathes in a long breath, knows: 'I am breathing in long'; when he breathes out a long breath he knows: 'I am breathing out long'; when he breathes in a short breath, he knows that: "I breathe in short." When a bhikkhu breathes out a short breath, he knows: "I breathe out short". "Be aware of the whole in-breath" (beginning, prolonging and ending) I will breathe in, such a diligent bhikkhu (that is, a bhikkhu who trains himself in this way). "Being aware of the entire out-breath" (beginning, prolonging and ending) I shall breathe out, thus diligent bhikkhu. "Essentially focusing on the breath as the breath becomes subtle on the in-breath," the bhikkhu breathes in. "Extensively concentrate on the breath as the breath becomes subtle on the exhalation," exhaled the bhikkhu. Thus, a bhikkhu contemplating the body internally, or a bhikkhu contemplating the body externally, or a bhikkhu contemplating the body internally and externally. The bhikkhu contemplating the arising (arising) factor of the whole breath, or the bhikkhu contemplating the cessation (the cessation) factor of the whole breath, or the bhikkhu contemplating the arising and passing away factor. cessation (arising and cessation) of the whole breath. Or the bhikkhu is merely mindful of the whole breath alone (Only the breath, no person, sentient being, man, woman, individual, me, mine, self, nothing belonging. self etc...) And this mindfulness needs to be established to help the later development of wisdom and mindfulness. A bhikkhu is free from craving and wrong views so as not to depend or cling to anything in the world. A bhikkhu is not attached to anything in the world made up of the five aggregates of clinging. Thus, bhikkhus, a bhikkhu contemplates the body in the body. B. Body postures Again, bhikkhus, while walking he knows "I am walking", while standing he knows "I am standing", while sitting he knows "I am sitting". ', while lying down a monk knows 'I am lying down', or when the body is doing something he knows the body as such. Such, a bhikkhu contemplating the body internally or a bhikkhu contemplating the body in the external body or a bhikkhu contemplating the body internally and externally. The bhikkhu contemplates the arising (arising) factor of the body or the bhikkhu contemplating the cessation (the cessation) factor of the body, or the bhikkhu contemplating the arising and passing away (arising and the cessation) factor of the body. annihilation) of the body. Or the bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body without people, beings, men, women, individuals, me, mine, self, nothing of self, etc.) And this mindfulness is established to help the later development of mindfulness. A bhikkhu is free from covetousness and wrong views so as not to be dependent or clinging to anything in the world. A bhikkhu is not attached to anything in the world made up of the five aggregates. So, O bhikkhus, a bhikkhu contemplates the body in the body. C. Mindfulness and awareness Again, bhikkhus, bhikkhus are aware while going forward and backward. A bhikkhu is aware when looking straight ahead and when looking to the sides. A bhikkhu is aware while bending or extending his arm. A bhikkhu is alert while wearing the robes of a monk and other robes, and while carrying a bowl. A bhikkhu is aware while eating, drinking, chewing, and sucking. A bhikkhu is aware while defecating and urinating. A bhikkhu is aware while walking, standing, lying down, sitting, talking and being silent. Thus, a bhikkhu contemplating the body internally or a bhikkhu contemplating the body in the external body, or a bhikkhu contemplating the body internally and externally, a bhikkhu contemplates the origination factor (arising) of the body or bhikkhu. contemplating the cessation (annihilation) factor of the body, or a bhikkhu contemplates the origination and cessation (arising and cessation) of the body. Or the bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, beings, men, women, individuals, me, mine. , self, nothing of self etc.) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world made up of the five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. D. Contemplating the unclean body Again, bhikkhus, a bhikkhu observes this body from the heel up and from the top of the hair down, covered with skin and full of various kinds of impurities. In this body there are: - Hair, hair, nails, teeth, skin - Flesh, tendons, bones, marrow, kidneys - Heart, liver, intestines, spleen, lungs - Poop, stomach, undigested food, feces, brain - Bile, phlegm, pus, blood, sweat, fat - Tears, fat (plasma), saliva, snot, joint fluid, urine. Like a bag with two mouths filled with grains such as wild rice, rice, green beans, cow beans, sesame, brown rice. A good-eyed person opened his bag and looked at it: "This is wild rice, this is rice, this is green beans, this is cow beans, this is sesame, this is brown rice." In the same way, bhikkhus, a bhikkhu observes this body from the heel up and from the top of the hair down, which is covered with skin and filled with various impurities. In this body there are: Hair, hair, nails, teeth, skin, flesh, tendons, bones, marrow, kidneys, heart, liver, intestines, spleen, lungs, stomach, stomach, undigested food, excrement, brain , bile, phlegm, pus, blood, sweat, fat, tears, fat (plasma), saliva, snot, joint water, urine. Thus, a bhikkhu contemplating the body internally, or a bhikkhu contemplating the body externally, or a bhikkhu contemplating the body internally and externally. The bhikkhu contemplates the arising (arising) factor of the body or the bhikkhu contemplating the cessation (the cessation) factor of the body, or the bhikkhu contemplating the arising and passing away (arising and the cessation) factor of the body. annihilation) of the body. Or a bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, sentient beings, men, women, individuals, me, mine. , self, nothing of self etc.) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. E. Contemplation of the four elements "Again, monks, a monk contemplates this very body, the position and use of the four elements. Within this body are the earth element, the water element, the fire element, and the wind element. (earth, water, fire, wind.) Just as a skilled butcher or his disciple kills an ox and cuts it into pieces, sitting at a crossroads. So, bhikkhus, bhikkhus, bhikkhus. contemplate this very body in terms of the four elements: In this body there is the earth element, the water element, the fire element, and the wind element (earth, water, fire, wind)." So, a bhikkhu contemplating the body internally or a bhikkhu contemplating the body externally or a bhikkhu contemplating the body internally and externally cessation (annihilation) of the body, or a monk contemplates the arising and passing away (arising and cessation) of the body. Or the bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, beings, men, women, individuals, me, mine. , self, nothing of self etc.) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. So, O bhikkhus, a bhikkhu contemplates the body in the body. F. Nine subjects of contemplation of corpses 1. Again, bhikkhus, when a bhikkhu sees a corpse, it dies one day, two days or three days, swollen, blue, decaying, discarded in the meaning ground, the bhikkhu applies this perception to his own body: "Indeed, this (mine) body is of the same nature, it will become like that, there is no escape from it. that characteristic". Thus, a bhikkhu contemplating the body internally, or a bhikkhu contemplating the body externally, or a bhikkhu contemplating the body internally and externally. The bhikkhu contemplates the arising (arising) factor of the body or the bhikkhu contemplating the cessation (the cessation) factor of the body, or the bhikkhu contemplating the arising and passing away (arising and the cessation) factor of the body. annihilation) of the body. Or the bhikkhu is mindful that " A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. 3. Again, bhikkhus, when a bhikkhu sees a corpse dumped in a cemetery with only bones left connected by tendons with a little bit of flesh attached to it, the bhikkhu applies contemplation to the body itself. our own body as follows: "Indeed, this body (mine) has the same characteristic, it will also become like the other body and not go beyond that characteristic." Thus, a bhikkhu contemplating the body internally, or a bhikkhu contemplating the body externally, or a bhikkhu contemplating the body internally and externally. The bhikkhu contemplating the arising (arising) factor of the body or the bhikkhu contemplating the cessation (the cessation) of the body, or a bhikkhu contemplates the origination and cessation (arising and cessation) of the body. Or a bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, sentient beings, men, women, individuals, me, mine. , self, nothing of self etc.) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. 4. Again, bhikkhus, when a bhikkhu sees a corpse thrown away in a cemetery, only bones are left connected by tendons, covered with blood, without flesh, The bhikkhu then applies contemplation to his own body thus: 'Verily, this (mine) body has the same characteristics, it will also become like the other and not go beyond that. That's the feature." Thus, a bhikkhu contemplating the body internally, or a bhikkhu contemplating the body externally, or a bhikkhu contemplating the body internally and externally. The bhikkhu contemplates the arising (arising) factor of the body or the bhikkhu contemplating the cessation (the cessation) factor of the body, or the bhikkhu contemplating the arising and passing away (arising and the cessation) factor of the body. annihilation) of the body. Or a bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, sentient beings, men, women, individuals, me, mine. , self, nothing of self etc. ) And this mindfulness needs to be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. 5. Again, bhikkhus, when a bhikkhu sees a corpse dumped in a cemetery with only bones left connected by tendons, no flesh, no blood, the bhikkhu applies this perception to the body itself. body: "Indeed, this (mine) body also has the same characteristic, it will also become like the other body and not go beyond that characteristic." So, a bhikkhu contemplating the body internally or a bhikkhu contemplating the body externally or a bhikkhu contemplating the body internally and externally cessation (annihilation) of the body, or a monk contemplates the arising and passing away (arising and cessation) of the body. Or a bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, sentient beings, men, women, individuals, me, mine. , self, nothing of self etc.) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. So, O bhikkhus, a bhikkhu contemplates the body in the body. 6. Again, bhikkhus, when a bhikkhu sees a corpse discarded in a cemetery, only bones are left, scattered everywhere: here are the bones of the hands, here are the bones of the legs, the bones of the chin, the bones of the thighs. , the femur, the spine, and the skull, the bhikkhu then applies contemplation to his own body as follows: "Indeed, this (mine) body also has the same characteristic, it will also become like the other body and cannot go beyond that characteristic." Thus, a bhikkhu contemplating the body internally or a bhikkhu contemplating the body in the external body, or a bhikkhu contemplating the body internally and externally, a bhikkhu contemplates the origination factor (arising) of the body or bhikkhu. contemplating the cessation (annihilation) factor of the body, or a bhikkhu contemplating the origination and cessation (arising and cessation) of the body. Or a bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, sentient beings, men, women, individuals, me, mine. , self, nothing of self etc.) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. 7. Again, bhikkhus, when a bhikkhu sees a corpse discarded in a cemetery with only bare bones as discolored as a shell, a bhikkhu applies contemplation to his own body as after: "Indeed, this (mine) body has the same characteristic, A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. 8. Again, bhikkhus, when a bhikkhu sees a corpse discarded in a cemetery with only bones left over a year old, lying in a pile, the bhikkhu applies contemplation to his own body. as follows: "Indeed, this body (mine) has the same characteristic, it will also become like the other body and not go beyond that characteristic." Thus, a bhikkhu contemplating the body internally or a bhikkhu contemplating the body in the external body, or a bhikkhu contemplating the body internally and externally, a bhikkhu contemplates the origination factor (arising) of the body or bhikkhu. contemplating the cessation (annihilation) factor of the body, or a bhikkhu contemplates the origination and cessation (arising and cessation) of the body. Or a bhikkhu is mindful that "there is only the body" (meaning only mindfulness of the body) (There is only the body, no people, sentient beings, men, women, individuals, me, mine. , self, nothing of self etc.) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. 9. Again, bhikkhus, when a bhikkhu sees a corpse dumped in a cemetery with only bones remaining as dust, the bhikkhu applies the following contemplation to his own body: " A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the body in the body. II. Contemplating feeling in feeling And how, bhikkhus, does a bhikkhu contemplate feeling in feeling? Here, the bhikkhus, - when there is pleasure, the bhikkhu knows: "I have a happy life"; - when there is suffering, the monk knows: "I have suffering"; - when there is no feeling (feeling is neither painful nor pleasurable), the bhikkhu knows: "I have no prediction". - when there is a secular life, a monk knows: "I have a secular life"; - when there is a non-worldly life, a monk knows: "I have a non-worldly life"; - when there is secular suffering, the monk knows: "I have secular suffering life"; - when there is non-secular suffering life, the monk knows: "I have non-worldly suffering life"; - when there is a secular life, a monk knows: "I have a secular life"; - when there is no worldly life, the bhikkhu knows: "I have non-worldly life". Thus, a bhikkhu contemplating feeling in internal feeling, or he contemplating feeling in external feeling, or he contemplating feeling in feeling internally and externally. The bhikkhu contemplates the origination factor (arising) of feeling or the monk contemplates the cessation factor (the cessation) of feeling, or the monk contemplates the arising and passing away factor (the arising and passing away). annihilation) of life. Or the bhikkhu is mindful that "there is only feeling". (meaning merely mindfulness on feeling only) (There is only feeling, no people, sentient beings, men, women, individuals, me, mine, self, nothing of self, etc.) . ) And this mindfulness needs to be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates feeling in feeling. III. Contemplating the mind in the mind And how, bhikkhus, does a bhikkhu contemplate the mind in the mind? Here, bhikkhus, - when the mind has greed, know that the mind has greed; - when the mind is not greedy, know that the mind is not greedy; - when the mind has anger, know that the mind has anger; - when the mind is not angry, know that the mind is not angry; - when the mind has delusion, know that the mind has delusion; - when the mind is not delusional, know that the mind is not delusional; - when the mind shrinks knowing that the mind shrinks; - when the mind does not shrink know that the mind does not shrink; - when the mind is scattered, know that the mind is scattered; - when the mind is not scattered, know that the mind is not scattered; - when the mind is generous, know that the mind is generous; - when the mind is not generous, know that the mind is not generous; - when mind is finite, know that mind is finite; - when the mind is unsurpassed, know that the mind is unsurpassed; - when the mind is concentrated, know that the mind is concentrated; - when the mind is not concentrated, know that the mind is not concentrated. Thus, a bhikkhu contemplating the mind internally, or a bhikkhu contemplating the mind in the external mind, or a monk contemplating the mind internally and externally. The bhikkhu contemplating the arising (arising) factor of the mind or the bhikkhu contemplating the cessation (the cessation) factor of the citta, or the bhikkhu contemplating the arising and passing away (arising and the cessation) factor of the mind. annihilation) of the mind. Or the bhikkhu is mindful that "there is only the mind" (meaning merely mindfulness of the mind) And this mindfulness needs to be established to aid the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu observes the mind within the mind. IV. Contemplating the Dharma in Dharma And, monks, bhikkhus; How does a bhikkhu observe the dharma in the dharma? 1. The Five Obstacles This, the bhikkhus, here the bhikkhu observes the dharma in the dharma through the five obstacles. And, bhikkhus, how does a bhikkhu contemplate the dhamma in the dhamma through the five hindrances? Here, bhikkhus, when craving is present the bhikkhu knows: 'There is craving in me', or when craving is absent, the bhikkhu knows: The Bhikkhu khưu also know the reason for the sleepy drowsy unborn is born; the Bhikkhu khưu also know the reason why the drowsy drowsy was born is eliminated; The bhikkhu knows also that the reason for sleepiness has been eliminated and will not arise again in the future. When restlessness and remorse are present, the bhikkhu knows, "There is restlessness and remorse in me". When restlessness and remorse are absent, the bhikkhu knows "there is no restlessness and remorse in me". The Bhikkhu khưu also knows the reason for the unease and regret that has not arisen; Bhikkhu khưu also know the reason for insecurity and regret has been eradicated; The bhikkhu also knows that the reason for the disquiet and regret that has been eradicated will not arise again in the future. When doubt is present, the bhikkhu knows, "there is doubt in me". When doubt is absent, the bhikkhu knows 'there is no doubt in me'. The Bhikkhu khưu also knows the reason for the doubt that has not yet arisen; Bhikkhu khưu also know the reason for the doubt that was born is eliminated; The bhikkhu knows also that the reason for doubt that has been eliminated will not arise again in the future. Thus, a bhikkhu contemplating dhammas internally, or a bhikkhu contemplating dhammas in external dhammas, or bhikkhus contemplating dhammas in internal and external dhammas. The bhikkhu contemplates the arising (arising) factor of dharma or the bhikkhu contemplating the cessation (the cessation) factor of the dharma, or the bhikkhu contemplating the arising and passing away (arising and cessation) factor. annihilation) of the Dharma. Or the bhikkhu is mindful that "there is only dhamma" (meaning only mindfulness of dhammas) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, the bhikkhu contemplating the dharma in the dharma through the five hindrances.. 2. the five aggregates of clinging. And, bhikkhus, how does a bhikkhu contemplate the dhamma in the dhamma through the five aggregates of clinging? Here, bhikkhus, a bhikkhu knows: 'This is form, this is the arising or cause of arising of form, this is the cessation or cause of cessation of form; this is feeling, this this is the arising or cause of arising of feeling, this is the cessation or cause of cessation of feeling; this is perception, this is the arising or cause of arising of perception, this is the cessation or cause of cessation of perception; this is formation, this is the arising or the cause of formation of formations, this is the cessation or the cause of cessation of formations; this is consciousness, this is the arising or the cause of arising of consciousness, this is the cessation of consciousness or the cause of the cessation of consciousness.” Thus, a bhikkhu contemplating dhamma in internal dhammas, or a bhikkhu contemplating dhamma within dhammas. in external dhammas or bhikkhus contemplating dhammas internally and externally bhikkhus contemplating the origination factor (arising) of dhammas, or bhikkhus contemplating the cessation (ceasing away) factor of dhammas, or The bhikkhu contemplates the origination and cessation (arising and cessation) of dhammas, or the bhikkhu is mindful that 'there is only dharma'. (meaning merely mindfulness of the dharma only) And this mindfulness needs to be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the dhamma in the dhamma through the five aggregates of clinging. 3. Six bases and six ceilings Hey, bhikkhus, here the monk observes the dharma in the dharma through six bases and six ceilings. And, bhikkhus, how does a bhikkhu contemplate the dhamma in the dhamma through the six senses and the six senses? A bhikkhu knows the eye, knows the visible object, and also knows the attachments that arise depending on both. The bhikkhu also knows why unborn fetters are born. The bhikkhu also knows the reason why the bounds (fetters) that have been born are eliminated. And the bhikkhu also knows the reason why uncles who have been eliminated will not arise in the future. A bhikkhu knows the ear, knows the sound, and also knows the attachments that arise depending on both. The bhikkhu also knows why unborn fetters are born. The bhikkhu also knows the reason why the bounds (fetters) that have been born are eliminated. And the bhikkhu also knows the reason why uncles who have been eliminated will not arise in the future. A bhikkhu knows the nose, knows the smell, and also knows the attachments that arise depending on both. The bhikkhu also knows why unborn fetters are born. The bhikkhu also knows the reason why the bounds (fetters) that have been born are eliminated. And the bhikkhu also knows the reason why uncles who have been eliminated will not arise in the future. The bhikkhu knows the tongue, the taste, and also knows the attachments that arise depending on both. The bhikkhu also knows why unborn fetters are born. The bhikkhu also knows the reason why the bounds (fetters) that have been born are eliminated. And the bhikkhu also knows the reason why uncles who have been eliminated will not arise in the future. A bhikkhu knows the body, knows the tangibles, and also knows the attachments that arise depending on both. The bhikkhu also knows why unborn fetters are born. The bhikkhu also knows the reason why the bounds (fetters) that have been born are eliminated. And the bhikkhu also knows the reason why uncles who have been eliminated will not arise in the future. A bhikkhu knows the mind, knows the dhamma (the object of the mind) and also knows the attachments (fetters) that arise depending on both. The bhikkhu also knows why unborn fetters are born. The bhikkhu also knows the reason why the bounds (fetters) that have been born are eliminated. And the bhikkhu also knows the reason why uncles who have been eliminated will not arise in the future. Thus, a bhikkhu contemplating dhammas internally, or a bhikkhu contemplating dhammas in external dhammas, or bhikkhus contemplating dhammas in internal and external dhammas. The bhikkhu contemplates the arising (arising) factor of dharma or the bhikkhu contemplating the cessation (the cessation) factor of the dharma, or the bhikkhu contemplating the arising and passing away (arising and cessation) factor. annihilation) of the Dharma. Or the bhikkhu is mindful that 'there is only dharma' (meaning merely mindfulness of the dharma only) And this mindfulness needs to be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the dhamma in the dhamma through the six senses and the six senses. 4. The Seven Factors of Enlightenment Hey monks, here the monk observes the dharma in the dharma through the seven enlightenment factors. And, bhikkhus, how does a bhikkhu contemplate the dhamma in the dhamma through the seven factors of enlightenment? Here, bhikkhus, when inwardly there is mindfulness of enlightenment, the bhikkhu knows: 'Inwardly I have mindfulness of enlightenment', or when inwardly there is no mindfulness of enlightenment, the bhikkhu knows: 'internally,' I have no perception." The bhikkhu also knows the reason why the unborn enlightenment factor has arisen. The bhikkhu also knows that the enlightenment factor of mindfulness is perfected through practice. Here, bhikkhus, when inwardly there is investigation of the factor of enlightenment, a bhikkhu knows: 'Inwardly, there is an element of enlightenment,' or when inwardly there is no investigation of the factor of enlightenment, a bhikkhu knows: I don't have an inner sense of enlightenment." The bhikkhu also knows the reason why the unborn factor of enlightenment has arisen. The bhikkhu also knows the reason why the practice of investigating the factor of enlightenment is perfect. Here, bhikkhus, when inwardly there is effort of enlightenment, the bhikkhu knows: "Inwardly I have diligent enlightenment", or when inwardly there is no energy of enlightenment, the monk knows: I don't have any effort in my mind." The bhikkhu also knows the reason why the unborn enlightenment factor has arisen. The bhikkhu also knows why the practice of diligent enlightenment is perfect. Herein, bhikkhus, when there is inner joy, he knows: "I have inner joy," or when there is no inner joy, he knows: "Inwardly I know." there is no sense of joy". The bhikkhu also knows the reason why the unborn element of rapture has arisen. The bhikkhu also knows the reason why the practice of the jhāna factor is perfect. Here, bhikkhus, when there is inner peace of mind, the bhikkhu knows: 'I have inner peace of mind', or when there is no inner peace of enlightenment, the bhikkhu knows: I don't have peace of mind inside." The bhikkhu also knows the reason why the unborn enlightenment factor has arisen. The bhikkhu also knows why the practice of relaxation and enlightenment is perfect. Here, bhikkhus, when there is inner awareness factor, The bhikkhu knows: 'I have an inner enlightenment factor', or when there is no inner enlightenment factor, the bhikkhu knows: 'I have no inner enlightenment factor'. The bhikkhu also knows the reason why the unborn jhāna factor has arisen. The bhikkhu also knows the reason why the practice of samadhi is perfect. Here, bhikkhus, when inwardly there is equanimity, the bhikkhu knows: 'Inwardly I have equanimity', or when inwardly there is no equanimity, the bhikkhu knows: 'Internally I know. there is no equanimity." The bhikkhu also knows the reason why the unborn enlightenment factor has arisen. The bhikkhu also knows why the practice of equanimity is perfect. Thus, a bhikkhu contemplating dhammas internally, or a bhikkhu contemplating dhammas in external dhammas, or bhikkhus contemplating dhammas internally and externally. The bhikkhu contemplates the arising (arising) factor of dharma or the bhikkhu contemplating the cessation (the cessation) factor of the dharma, or the bhikkhu contemplating the arising and passing away (arising and cessation) factor. annihilation) of the Dharma. Or the bhikkhu is mindful that "there is only dhamma" (meaning only mindfulness of dhammas) And this mindfulness should be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the dhamma in the dhamma through the seven factors of enlightenment. 5. The Four Noble Truths This, the bhikkhus, here the bhikkhu observes the dharma in the dharma through the Four Noble Truths. And, bhikkhus, How does a bhikkhu contemplate the dharma in the dharma through the Four Noble Truths? This, the Bhikkhu khưu, here the Bhikkhu knows as real "this is suffering"; Bhikkhus know as real "this is the cause of suffering"; Bhikkhu khưu know, as real "this is the end of suffering"; and the bhikkhu knows, as it really is, 'this is the way leading to the cessation of suffering'. And what, bhikkhus, is the noble truth about suffering? Birth is suffering, old age is suffering, death is suffering, anxiety and sorrow, resentment and lamentation, physical suffering, mental suffering and mental breakdown is suffering, being near what is not liked is suffering, being far from what is liked is suffering; In short, the five aggregates of clinging are suffering. Now what is birth? The birth of a being depends on the gender of the beings, their birth, their origin, their entry into the womb, the emergence of their aggregates, the acquisition of their faculties; hey bhikkhus, so called birth. And behold, bhikkhus, what is old age? The aging of a being depends on the gender of the being, their aging, deterioration, loss of teeth, graying of hair, wrinkling of skin, deterioration of health, deterioration of the senses; This, bhikkhus, is old age. And what, bhikkhus, is death. The passing away and disappearance of sentient beings from the realms in which they live, their decay, their disappearance, their dying, their death, their complete cessation of life, the cessation of the five aggregates, their passing away. The abandonment of the dead body, the decay of the faculties that control the vitality, such is death, bhikkhus. And behold, bhikkhus, what is anxiety? Those who experience one loss or another, who experience this or that suffering, repentance, sorrow, grief, inner sorrow, bhikkhus, That's called anxiety. And behold, bhikkhus, what is grief and lamentation? Those who experience one loss or another, who experience this or that suffering, lamentation, tragedy and lamentation, a state of tragedy and lamentation, bhikkhus, like That's called mourning. And behold, bhikkhus, what is the suffering body? This is what is called bodily suffering and bodily displeasure, bodily pain, and bodily displeasure, bhikkhus. And behold, bhikkhus, what is suffering? This is called mental suffering and mental displeasure, and mental pain and unpleasure, bhikkhus. And behold, bhikkhus, what is sorrow? Those who experience one loss or another, experience one pain or another, grief, grief, The state of beings in distress, the state of beings in distress, monks, this is called sorrow. And what is it, bhikkhus, to be near what one does not like? Here, whatever is unlovable, unsatisfactory, unpleasant (refreshing), sight, sound, smell, taste and touch or anything that we want them to lose, want them to be lost. corrupt, want them to be uncomfortable, want them to avoid unhappiness, but we have to live with them, interact with them, love them, and mingle with them. This, bhikkhus, is close to what we don't like. And what, bhikkhus, is far from one's own liking? here, whatever is lovely, likable, likable, color, sound, smell, taste, Contacts or people that we want to give them happiness, want to give them benefits, want to give them comfort, want to keep them away from unhappiness, parents, brothers, sisters, friends, friends Friends, colleagues, close relatives, distant relatives, but cannot live close to me, cannot come to me, have no sympathy for me, do not mix with me. This, bhikkhus, is suffering from being separated from what one likes. And what, bhikkhus, is not getting what one wants? Under the influence of birth, the following desires may arise: "May I not be dominated by birth, may I not be reborn", but in reality, these cannot be due to wish. Okay. Such is the suffering of not getting what we desire. Being dominated by old age can give rise to the wish: "May I not be ruled by old age". But actually, These things cannot be made by wish. That is not getting what we want, and that is also suffering. Being dominated by illness can give rise to the wish: "May I be free from sickness". But in reality, these things cannot come about by wish. That is not getting what we want, and that is also suffering. Being dominated by death can give rise to the wish: "May I not be ruled by death". But in reality, these things cannot come about by wish. That is not getting what we want, and that is also suffering. Being dominated by anxiety, depression, grief, grief, physical pain, mental pain, and grief can give rise to the wish: "May I be free from anxiety, grief, grief, grief, physical pain, and mental suffering. and afflicted with grief". But actually, These things cannot be made by wish. That is not getting what we want, and that is also suffering. And what, bhikkhus, is "in a nutshell, the five aggregates of clinging are suffering". These are the aggregate of form clinging, the aggregate of feelings clinging, the aggregate of perception clinging, the aggregate of formations clinging to, and the aggregate of consciousness clinging to. They are called, bhikkhus, 'in short, the five aggregates of clinging are suffering'. This, bhikkhus, is the noble truth of suffering. And what, bhikkhus, is the noble truth about the cause of suffering? It is craving that gives rise to new life and, filled with pleasure and sensual pleasures, always seeking a new pleasure here and there, longing for sensual pleasures, longing for a new life. (loving-kindness), the desire to no longer have life (the craving for non-being). And where, bhikkhus, are these cravings born, Where do you stay when you stay? What is lovable and endearing in the world, this craving, when it arises, arises there, and when it dwells, dwells there. And what in the world are lovely lovable things? The eye in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Ears in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. The nose in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The tongue in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The body in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The mind in the world is a lovely, lovable thing. That craving, When it arises, it arises there, and when it dwells, it abides there. Forms (forms) in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Sound (sound) in the world is a lovely, lovely thing. That craving, when it arises, arises there, and when it dwells, abides there. The smell (scent) in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The taste in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Touch (touch) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The eye consciousness in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The ear-consciousness in the world is a lovely thing, estimable. That craving, when it arises, arises there, and when it dwells, abides there. Consciousness in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Consciousness in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Body consciousness in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Consciousness in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The eye contact in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Ear contacts in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Touch in the world is a lovely thing, estimable. That craving, when it arises, arises there, and when it dwells, abides there. Damage in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The body in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Feelings in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Feelings arising from eye contact in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Feelings arising from ear-contact in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Feelings arising from billions of contact in the world are lovable and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Feelings arising from real world contact are lovable and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Feelings arising from bodily contact in the world are lovable and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. Feelings arising from mind-contact in the world are lovely and endearing things. That craving, when it arises, arises there, and when it dwells, abides there. The perception or perception of form in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The perception or perception of sounds in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The perception or perception of odors in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The perception or perception of taste in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The perception or perception of touch (touch) in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. Perception or perception of ideas in the world are lovely, endearing things. That craving, when it arises, arises there, and when it dwells, abides there. The intention related to the form in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Intention related to sound in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The intention related to the smell in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The intention related to the taste in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The volition related to touch (touch) in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The volition concerning dhammas (objects of mind) in the world is lovable, endearing. That craving, when it arises, arises there, and when it dwells, abides there. Craving for form (craving) in the world is lovable and endearing. That craving, when it arises, arises there, and when it dwells, abides there. Craving for sound (sweet love) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Craving for smell (scent) in the world is a lovely, lovable thing. That craving, When it arises, it arises there, and when it dwells, it abides there. Craving for taste (loving) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Craving for touch (feeling) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. Craving for dharma in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The thought of form (form) in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The thought of sounds in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. Thinking about the smell (fragrance) in the world is a lovely, endearing thing. That craving, When it arises, it arises there, and when it dwells, it abides there. The thought of taste in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The thought of touch (touch) in the world is a lovely, endearing thing. That craving, when it arises, arises there, and when it dwells, abides there. The thought of dharma (dharma-seeking) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The consideration of form (form) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The consideration of sounds in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The consideration of the smell (fragrance) in the world is a lovely thing, estimable. That craving, when it arises, arises there, and when it dwells, abides there. The consideration of the taste (fourth) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The consideration of touch (feelings) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. The consideration of the dharma (dharma four) in the world is a lovely, lovable thing. That craving, when it arises, arises there, and when it dwells, abides there. This, bhikkhus, is the noble truth of the cause of suffering. And what, bhikkhus, is the noble truth of the cessation of suffering? It is the complete cessation, by eliminating, eliminating, or discarding or liberating from, and not clinging to, this very craving. And behold, bhikkhus, Where is this craving when it is eliminated and where is this craving when it is eradicated? Whatever is in the world is lovable, endearing, this craving, when it is eliminated, is eliminated there, when it is destroyed, it ceases there. And what in the world are lovely lovable things? The eye in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Ears in the world are lovely and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The nose in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The tongue in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The body in the world is a lovely, lovable thing. That craving, When it is eliminated, it is eliminated there; when it is eliminated, it is eliminated there. The mind in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Forms (forms) in the world are lovely and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Sound (sound) in the world is a lovely, lovely thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The smell (scent) in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The taste in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Touch (touch) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there, when it ceases, it ceases there. The eye consciousness in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The ear consciousness in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Consciousness in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Consciousness in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Body consciousness in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Consciousness in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Eye contact in the world is a lovely thing, estimable. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Ear contacts in the world are lovely and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Touch in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Damage in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The body in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Feelings in the world are lovely and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Feelings arising from eye contact in the world are lovely and endearing things. That craving, when eliminated, is eliminated there, when it ceases, it ceases there. Feelings arising from ear-contact in the world are lovely and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Feelings arising from billions of contact in the world are lovable and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Feelings arising from real world contact are lovable and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Feelings arising from bodily contact in the world are lovable and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Feelings arising from mind-contact in the world are lovely and endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The perception or perception of form in the world is a lovely, lovable thing. That craving, When it is eliminated, it is eliminated there; when it is eliminated, it is eliminated there. The perception or perception of sounds in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The perception or perception of odors in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The perception or perception of taste in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The perception or perception of touch (touch) in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Perception or perception of ideas in the world are lovely, endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The intention related to the form in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Intention related to sound in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The intention related to the smell in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The intention related to the taste in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The volition related to touch (touch) in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The volition concerning dhammas (objects of mind) in the world is lovable, endearing. That craving, When it is eliminated, it is eliminated there; when it is eliminated, it is eliminated there. Craving for form (craving) in the world is lovable and endearing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Craving for sound (sweet love) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Craving for smell (scent) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Craving for taste (loving) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Craving for touch (feeling) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Craving for dharmas (objects of mind) (craving for dharmas) in the world is lovable and endearing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The thought of form (form) in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The thought of sounds in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. Thinking about the smell (fragrance) in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The thought of taste in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The thought of touch in the world is a lovely thing, estimable. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The thought of dharma (contact) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The consideration of form (form) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The consideration of sounds in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The consideration of the smell (fragrance) in the world is a lovely, endearing thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The consideration of the taste in the world (the fourth) is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The consideration of touch (feelings) in the world is a lovely, lovable thing. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. The consideration of dhammas (objects of mind) (dhammas) in the world are lovable, endearing things. That craving, when eliminated, is eliminated there; when it is eradicated, it ceases there. This, bhikkhus, is the noble truth of the cessation of suffering. And what, bhikkhus, is the noble truth of the path leading to the cessation of suffering? These are the Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. And what, bhikkhus, is Right View? Knowledge of suffering, knowledge of the cause of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering, bhikkhus, this is called Right View. And, bhikkhus, What is Right Thought? Ly sexual thought, thought hate, thought harm. This, bhikkhus, is Right Thought. And what, bhikkhus, is Right Speech? Do not lie, do not speak harshly, do not speak harsh words, do not speak vain words. This, bhikkhus, is Right Speech. And what, bhikkhus, is Right Action? No killing, no stealing, no wrong conduct. This, bhikkhus, is Right Action. And what, bhikkhus, is Right Livelihood? Here, bhikkhus, a noble disciple abandons wrong livelihood and lives Right Livelihood. This, bhikkhus, is Right Livelihood. And what, bhikkhus, is Right Effort? here, bhikkhus, bhikkhus with enthusiasm, sincerity, effort, effort, try to prevent (not to arise) the evil, the unwholesome dharma has not yet arisen; with enthusiasm, sincerity, effort, diligently trying to eliminate the evil, the unwholesome that has arisen; with enthusiasm, sincerity, effort, effort to give rise to good things, good things that have not yet arisen; with zeal, earnestness, effort, diligent effort to strengthen, perfect, increase, develop, perfect, perfect the good, the good that has arisen (Prevention of evil) does not yet exist; eliminate the evil that is already there; do the good that is not yet; increase the good that is already there). What, bhikkhus, is Right Mindfulness? Here, bhikkhus, a bhikkhu observes the body in the body, diligently, alertly, and mindfully, in order to get rid of all craving and (displeasure) anger in the world. A bhikkhu contemplates feeling in feeling, diligently, alertly, and mindfully in order to get rid of all craving and (displeasure) aversion in the world. The bhikkhu observes the mind within the mind, Tinh needs awareness and mindfulness to eliminate all craving and (displeasure) anger in the world. A bhikkhu observes the dhamma in the dhamma, diligently, alertly and mindfully in order to get rid of all craving and (displeasure) aversion in the world. This, bhikkhus, is Right Mindfulness. What, bhikkhus, is Right Concentration? Here, bhikkhus, a bhikkhu is completely detached from sensual pleasures, completely detached from unwholesome dhammas, attaining and remaining in the first jhāna, accompanied by volition, volition, joy, and bliss arising from seclusion. With the elimination of volition and volition, the bhikkhu attains and abides in the second jhāna, with inner awareness of one-pointedness, without thought, without meditating, and with joy and bliss arising from concentration. With the abandonment of Pliss, a bhikkhu abides in equanimity, with mindfulness and equanimity, feeling happy in body and mind, attains and abides in the third jhāna just as the sages have declared: (meaning merely mindfulness of the dharma only) And this mindfulness needs to be established to help the later development of wisdom and mindfulness. A bhikkhu is not covetous and wrong view but is dependent or attached to anything. A bhikkhu is not attached to anything in the world due to these five aggregates. Thus, bhikkhus, a bhikkhu contemplates the dhamma in the dhamma through the Four Noble Truths. This, bhikkhus, is the noble truth of the path leading to the cessation of suffering. Guaranteed Enlightenment, Bhikkhus, indeed, one who practices the Four Foundations of Mindfulness for seven years can attain one of two results: the highest wisdom (Arahant) right now, or if there is still a little left. craving results in non-return (Anaham). It does not take seven years, bhikkhus, whosoever practices the Four Foundations of Mindfulness in this way for six five years... four years... three years... two years... One year, one of two results can be achieved: the highest wisdom (Arahant) right now, or if there is still a little craving, the fruit of non-returning (Anaham). It does not take a year, monks, who practices the Four Foundations of Mindfulness in this way for seven months...six months...five months...four months...three months...two months ... a month, half a month, one can achieve one of two results: the highest wisdom (Arahant) right in the present, or if there is still a little craving, then the result of non-returning (Anaham). It does not take half a month, bhikkhus, whosoever practices the Four Foundations of Mindfulness in this way for seven days can attain one of two results: highest wisdom (Anaham) right now, or if and a little craving, the result is non-return (Anaham). That's why it is said: "This is the only way to purify (mind) sentient beings, End anxiety, sorrow, resentment, lamentation, end physical and mental suffering, attain the Noble Path and Enlightenment Nirvana. That is the Four Foundations of Mindfulness. The Buddha said so. The monks happily accepted the teachings of the Blessed One. 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.24/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.