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.