PHAM CHI FIRE FIRE. I have heard thus: At one time, the Buddha was living in the country of Elegance,[1] in the Woods of the Woods of the Woods,[2] with a great assembly of one thousand two hundred fifty bhikkhus. At that time, a naked criminal named Ca-yet[3] went to the Blessed One and, having finished his greetings, sat down to one side. Pham Chi naked image Ca-dip said to the Buddha: "The recluse Gotama denigrates all the legal sacrifices; scolding the ascetic is unclean[4]. Gotama, if someone says: 'The recluse Gotama denigrates all dharma rituals; scold the ascetic as unclean.' Does that mean speaking according to the law? Do you speak according to the law?[5] Do not slander the recluse Gotama?" The Buddha said: "Ka-yapa, the other said: 'The recluse Gotama denigrates all the dharmas of sacrifice; scold the ascetic as unclean.' That is not speaking according to the dharma, not conforming to the dharma, slandering me, not a word of truth. Why? Hey Ca-dip, I see, among those ascetic people, there are people when their bodies break down and die, they end up in hell; I see some ascetic people, when their body breaks down, after death, they are reborn in heaven and in a good place. Or see an ascetic who likes to do austerities[6], when the body breaks up, dies, and is reborn in hell. Or seeing ascetic people like to do ascetic work, when the body breaks up, death, birth in heaven, birth in a good place. I for the case of life with the two beasts that direction[7], seeing all I know, how can I criticize the ascetic for being dirty? What I clearly said was true, the other said it was not. What I clearly say is not, the other person says is right. "There is, Ca-dip, the same dharma as the recluses and brahmins. There are dharmas that do not agree with Sa-Mons and Brahmins[8]. Ca-dip, which is not the same, I will ignore it, because it is not the same as the recluse or the brahmin. "Kidya, those wise people observe[9] thus: with regard to unwholesome, heavy, filthy, and dark dharmas, which are not sage and holy, between the recluse Gotama and the Sects That heretic master, who is able to destroy this dharma? The wise man, when he contemplated this way, immediately saw and knew thus: Only the recluse Gotama is able to destroy that dhamma. Kasyapa, the wise man, when he contemplating like this, pondering like this, speaking like that, I got a name in it.[10] “Again, Kadhyap, the other wise observes thus: the disciple of the recluse Gotama, with regard to the unwholesome dharma, is heavy, filthy, and dark, not the sage Dharma; or the disciples of the other heterosexual masters, for the unwholesome, heavy, unclean, dark dharma, is not the sage Dharma; Who is able to eliminate this dharma? Ca-yet, who was in that position, contemplating like this, he immediately saw and knew thus: Only a disciple of the recluse Gotama is able to destroy that dharma. Ka-dip, the other position, when contemplating like this, pondering like this, discussing thus, my disciple obtains a name. "Again, Ca-Diep, the other wise observes like this: The recluse Gotama, with respect to the good dharma, [103b] is pure, wonderful, and is the sage of the Dharma; or the other heretical masters, for the good, pure, wonderful, and holy Dharma; who is capable of doing great things to practice?[11] Ca-Diep, who had the other position to observe like this, immediately saw and knew this: only the recluse Gotama was able to do so. practice that law. Kadhyapa, that wise man, when he contemplates like this, ponders like this, discusses like this, I have a name in it. “Again, Kadhyap, the wise observer thus: a disciple of the recluse Gotama, with respect to the good, pure, wonderful, and noble dharma; or disciples of other heterosexual masters, for the good, pure, wonderful, and holy Dharma; who has the ability to grow and cultivate? Kasyapa, who was in that position observing this way, immediately saw and knew thus: only the disciples of the recluse Gotama have the ability to expand and practice that dharma. Kasyapa, that wise man, when he contemplates like this, thinks in this way, and talks like this, my disciples in it get a name. "Ka-yapa, there is a way, there is an accumulation[12], so that the monks in it can practice and see for themselves and know for themselves: the recluse Gotama speaks at the right time, speaks the truth, speaks meaningfully, speak the law, speak the law. "Ca-diep, what is the way, what is the achievement, let the bhikkhus in it practice and see for themselves, know for themselves: the recluse Gotama speaks at the right time, speaks the truth, speaks meaningfully. , speak the law, speak the law? This Ca-dip, here the bhikkhus practice mindfulness of enlightenment, y evanescent[13], y celibate, medical export. Cultivating the Dharma, diligently, joyfully, contemptuously, centered, dispassionately aware of the mind, medically extinct, medically celibate, and weak in appearance[14]. Ca-dip, that is the way, that is the merit, let the bhikkhus in it practice and see for themselves, know for themselves: the recluse Gotama speaks at the right time, speaks the truth, speaks meaningfully, speaks correctly. law, speak the law." Kashyapa said: "Kutama, with only that direction, that record, the bhikkhus there cultivate, see for themselves, and know for themselves: the recluse Gotama speaks at the right time, speaks the truth, speaks the truth. That is to say, speak the law, speak the law. But with unclean asceticism, there is a case called a Brahmin, there is a case called a recluse. “What unclean austerities, which in some cases are called Brahmins, and in others are called ascetics? “Dear Cu Dam, that is: naked[15], take off your clothes, then cover with your hands; do not accept food from pots and pans; do not accept food from the water basin; do not accept food between two walls; do not accept food between two people, do not accept food between two pestles[16]; not accept food from the family eating; do not accept food from the pregnant home; do not eat food with dogs standing in front of the door; [103c] do not accept food from homes where there are flies; not accept invitations to meals; do not accept the speaker's prior knowledge; do not eat fish; do not eat meat; do not drink alcohol, do not eat with two bowls; one meal once swallowed, up to seven meals alone[17]; receive extra human food, not more than seven times [18]; or eat one meal a day; or two days, three days, four days, five days, six days, seven days a meal; or just eat the fruit; or just eat grass [19]; or just drink rice water; or eat sesame[20]; or just eat bran rice[21]; or eat cow dung; or eat deer manure; or eat the roots, branches, leaves, flowers, seeds of trees; or eat fallen fruit[22]; or wear robes;[23] or dress in sarong[24]; or wear bark robes; or cover themselves with grass[25]; or put on a deerskin coat; or braid your hair; or braided coat; or robes collected from the graveyard; or often raise their hands; or do not sit on the mat; or often squatting; or someone who shaves their hair but has a beard; or someone lies on thorns; or someone lying on the left gourd; or there are naked people lying on cow dung; or three baths a day; or three baths a night. By countless sufferings that torment this body. Gotama is called unclean asceticism, in some cases it is called the Dharma ascetic, in others it is called the Brahmin law." Buddha said: “Nude people take off their clothes, by various means torment this body; but if such people are not complete with precepts, lack full understanding, cannot practice diligently, they will not develop greatly. Ca-yet to the Buddha: "What is the full precept, the full view[27], far beyond the asceticism, most miraculous? The Buddha said to Kadhyap: "Listen, think carefully! I will tell you.” Kazakh said, “Yes, yes. Please listen.” The Buddha said to Kadhyap: "If the Tathagata appears in the world, until the fourth jhāna, he will be at peace in the present moment. Why? It is due to diligence, single-minded concentration, preferring to be in a quiet place, not letting go. Kashyapa, that is the complete precept, the full view, superior to all kinds of asceticism.” Ca-Diep said: “Cudad, though he says that the precepts are complete, the view is complete, surpassing all kinds of asceticism, the most subtle; but it's hard instead that the Dharma is recluse; it is difficult to be a brahmin."[28] The Buddha said: "Ka-yapa, that is the world's non-community law[29], that is, the dharma of the recluse, the true dharma of the brahmin. is difficult. Kasyapa, even up to the Upasi[30] knew that dharma, was to take off his clothes naked, until, by countless means, he tormented himself. But don't know whether his mind is a mind that is dirty, or a mind that is not; [104a] the mind has hatred or the mind has no hatred; the mind is harmful or the mind is not harmful. If you know his mind, you won't say that the Dharma as a recluse or a brahmin is difficult. Because they do not know, it is difficult to speak the Dharma as a recluse or a brahmin." At that time, Kadhyapa said to the Buddha, "What is a recluse, what is a brahmin with complete precepts, complete views, the best, the ultimate victory, the most wonderful?" Buddha said: "Listen, think carefully! I will tell you.” “Yes, Gotama. Please listen." The Buddha said: "Ka-yet, that bhikkhu, with the concentration of his mind, until he attains the three wisdoms, eradicates delusions and darkness, gives rise to the light of wisdom, which is called canker of wisdom. Why? It is due to diligence, mindfulness, right understanding, liking a quiet place, not letting go. Ca-dip, that's called a recluse, a brahmin with strict precepts, complete knowledge, is the ultimate, is the ultimate victory, the most wonderful." Kashyapa said, "Kudas, though he says it's called a recluse, a Brahmin with complete precepts and complete views, is supreme, supremely victorious, and most wonderful, but the shaman's dharma- subject, brahmin is too difficult, too difficult! It is also difficult for Sa-mans to know, and for Brahmins to know.[31].” The Buddha said: "The Upasakas[32] can also practice the same Dharma, saying: 'I, from today, can take off my clothes naked, until, by countless means of sowing. suffering for this body.' It is not because of this behavior that it is called a recluse, a brahmin. If it is only through this practice that one can be called a recluse or a brahmin, then it cannot be said that the dharma of a recluse is too difficult and that of a brahman is too difficult. But it is not because of that practice that he is called a recluse, a brahmin, so it is said that ascetic is very difficult, brahmin is very difficult." The Buddha again said to Kadhyap: "Once upon a time, I was living in La Duyen Ky, In That Diep Cave on Cao Son[33], he once preached pure asceticism to Pham Chi Nicuda[34]. At that time, Pham Chi gave birth to a happy heart, with pure faith; make offerings to Me, praise Me, make offerings, praise Me supremely." Kashyapa said: "Kudama, who does not give rise to joy, pure faith, making offerings, and praise in a supreme way? I am also happy now, with respect to Gotama, with pure faith, making offerings, and praising in a supreme way. I take refuge in Gotama.” The Buddha said to Kashyapa: "What is the precept in the world, there is no precept equal to this higher precept, let alone say more. What is the samadhi, wisdom, liberation of view, liberation of wisdom[35], there is nothing comparable to the higher samadhi, wisdom, liberation of view, liberation of wisdom; let alone say [104b]. “O Kashyapa, said to be a lion, is only for the Tathagata, Chi Chan, Perfect Enlightenment. The Tathagata, while in the midst of the assembly, proclaims the Dharma widely, freely, and fearlessly. Hence called a lion. How, Ca-dip, when the Tathagata roared the lion's voice, was he not brave at that time[36]? Don't think so. The Tathagata in the midst of the great assembly raised a mighty lion roar. Ca-yet, you say that the Tathagata in the midst of a great assembly loudly roars a lion, but cannot preach the Dharma?[37] Don't think so. Why? The Tathagata in the midst of the great assembly raised his lion's roar with great courage and skillfully preached the Dharma. "What, Kadyapa, do you say that the Tathagata, in the midst of a great assembly, bravely and fearlessly raised his lion's roar, skillfully preaching the Dharma, but the audience in the assembly was not one-minded? Don't think so. Why? The Tathagata, in the midst of the great assembly, bravely and fearlessly raised his lion's roar, skillfully preached the Dharma, those who came to the assembly all listened with one mind. How, Kadye, you say that the Tathagata, in the midst of a great assembly, courageously and fearlessly raised his lion's roar, skillfully preached the Dharma, and those who came to the assembly all listened with one mind, but did not rejoice and believe. service life? Don't think so. Why? The Tathagata bravely and fearlessly raised his lion's roar in the midst of a great assembly, skillfully preaching the Dharma, and those who came to the assembly all listened with one mind, and joyfully believed. Kasyapa, you say that the Tathagata in the midst of a great assembly bravely and fearlessly raised his lion's roar, skillfully preached the Dharma, and those who came to the assembly all listened with one mind, and rejoiced in faith, but did not make offerings? Don't think so. Why? The Tathagata, in the midst of the great assembly, courageously and fearlessly raised his lion's roar, skillfully preaching the Dharma, Those who come to the meeting all listen with one mind, joyfully believe, and make offerings. "Kidya, you say that the Tathagata in the midst of a great assembly bravely and fearlessly raised a lion's roar, until, faithfully made offerings, but did not shave off his hair and beard, was busy with three legal robes, and left home to practice. is it religious? Don't think so. Why? The Tathagata, in the midst of the great assembly, bravely and fearlessly raised his lion's roar, until, respectfully made offerings, then shaved off his hair and beard, took up three legal robes, and left home to practice the Way. "Kayapa, you say that the Tathagata, in the midst of a great assembly, bravely and fearlessly raised the roar of a lion, until he made offerings to him with faith, then shaved off his hair and beard, took up three medical robes, left home to practice the Way, but not the end of the holy life, to a place of security, without remainder of Nirvana? Don't think so.[104c] Why? The Tathagata, in the midst of the great assembly, bravely and fearlessly raised his lion's roar, until he made offerings to him, made offerings, shaved off his hair and beard, and covered himself with the three Dharma robes. He left home to practice the Way, then reached the end of the holy life, reached a place of peace, and had no residual Nirvana." At that time, Kadhyapa said to the Buddha: "How, Gotama, can I go forth and receive the precepts in this Dharma?" The Buddha said to Kadhyap: "If you want to go home and practice in my teachings, you have to stay for four months to observe [38], please the Sangha, then you can go forth and receive the precepts. Although there is such a dharma, it is also considered according to the person.[39]" Ca-diep said: "If you want to go home and practice in Buddhism, you have to stay for four months to observe and satisfy them. increase, only then can be ordained. I can now observe the Buddhadharma for four years, please the Sangha, and then go forth and receive the precepts.” The Buddha said to Kadhyap: "I have said it, but also consider people." At that time, Ca-yet immediately stayed in the Buddha's Dharma and received full precepts. Then, Not long ago, Ca-dip left home and received the precepts. With faith, he practiced the unsurpassed holy life. In this life, he realized for himself: samsara has ended, the holy life has stood firm, what needs to be done has been done. no more rebirth; immediately became Arahant. At that time, Ca-Diep listened to the Buddha's teachings, happily served. END= NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ). GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.5/4/2023.VIETNAMESE TRANSLATE ENGLISH BY= VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.