POWERFUL MEDIA. This is what I have heard: For a time the Buddha was in the country of Kolusha, residing in the land of Kiep-masa, together with a large group of monks of one thousand two hundred and fifty 1,250 people. Then Ananda, in a secluded place, thought, "Wonderful! How blessed! The light of the twelve causes and conditions taught by the Buddha is profound and difficult to understand! But in my opinion, as I see it in front of my eyes, what can be called profound?" Then, Ananda immediately left the room and went to the Buddha; With his head bowed to the Buddha's feet, then sitting to one side, said to the Blessed One: "Just now, in the quiet room, I thought to myself: How wonderful! How blessed! The light of the twelve causes and conditions taught by the Buddha is profound and difficult to understand! But in my opinion, as I see in front of my eyes, what can be called profound?" At that time, the Buddha said to Ananda: "Stop, stop, Ananda! Don't say that. The light of the twelve causes and conditions is very profound and difficult to understand. These twelve conditions are hard to see, hard to know. The gods, ghosts, Brahmas, recluses, brahmins, who have not yet seen the condition, if they want to think about it, observe it, and discern its meaning, they are all confused and unable to see it. “Now, Ananda, I say to you: Old age and death have grace. If someone asks: What is the predestined condition of old age and death? Answer that person: Birth is the condition of aging and death. If you ask again: What is the condition of birth. Answer: Being is the condition of birth. If you ask again: What is the condition of being? Please answer: Thu is the predestined condition of being. If asked again: What is the predestined of the hand? Please answer: Ai is the predestined fate of the player. If you ask again: What is the condition of craving? Answer: "Life is a condition of craving. If you ask again: "What is the condition of feeling? Please answer: Contact is the condition of feeling. “If you ask again: “What is the condition of contact? Answer: Six entry is the condition of contact. If you ask again: "What is the condition of the six-entry? Answer: "Nation and form are the condition of the six inputs. If you ask again: What is the condition of name-and-form? Answer: "Consciousness is the condition of nama-rupa.. "If you ask again: "What is the condition of consciousness? Please answer: "Channa is the condition of consciousness.. If again ask: "What is the condition of formations? Answer: Ignorance is the condition of samsara. "So, Ananda, the condition of ignorance has formation, the condition of formation has consciousness, the condition of consciousness has the name-and-form, the condition of name-and-form has six inputs, the condition of six-entry has contact, the condition of contact has feeling, the condition of feeling has craving, the condition of craving. There is grasping, dependent clinging has existence, dependent origination has birth, dependent birth has old age and death, worry, sorrow, suffering, and the formation of a great tribulation. That is the fate of such great suffering. “Ananda, dependent birth is aging and death: what does this mean? If all sentient beings had no birth, would there be old age and death?" “Ananda replied, “No.” “Therefore, Ananda, I therefore, knowing that aging and death are caused by birth, dependent birth has old age and death, that's what I mean. “Again, Ananda, what is the meaning of dependent origination? Assuming all sentient beings have no sensuality, formless existence, and formless existence, will there be birth?" Answer: “No”. “For this reason, Ananda, I know that birth is caused by existence, and that dependent existence is born. What I say, the meaning is there. “Again, Ananda, what is the meaning of dependent clinging to existence? If all sentient beings had no desire, view, precept, and self-grasping, would there be existence?" Answer: “No”. “Therefore, Ananda, I know that existence is subject to clinging, and dependent clinging has existence. My meaning says there. “Again, Ananda, what does it mean to have craving for clinging? If all sentient beings had no craving for craving, craving for existence, and craving for non-being, would there be clinging?" Answer: “No”. “Therefore, Ananda, I know that clinging is caused by craving, and craving has clinging. My meaning says there. “Again, Ananda, What does it mean to have a predestined life? Assuming all sentient beings do not have pleasant feelings, painful feelings, neither pleasant nor painful feelings, would there be craving? Answer: “No”. “For this reason, Ananda, I know that craving is caused by feeling, and that conditioned feeling has craving. My meaning says there. “Ananda, you should know that because of craving, one is seeking, one is seeking because one is seeking, one is benefited by one's gain, one is used by one's life, one is lusted by one's desire, one is infatuated by one's desire, one is infatuated by one's jealousy. , people are jealous that they manage, and people who manage to protect them. Hey Ananda! Because of protection, there are knives and sticks, arguing, causing countless evils. I mean there. Hey Ananda! What does that mean? Assuming all sentient beings were not protected, would there be knives, sticks, quarrels, and innumerable evils?" Answer: “No”. “For this reason, Ananda, I know knives and sticks, and quarrels are born from the protection of the mind, the protection of the human heart. I mean there. Again, Ananda, What does it mean to have a guardian with protection? If sentient beings do not have the mind to take care of them, will they protect them?" Answer: “No”. “Hey Ananda! For that reason, knowing that there is protection is due to stewardship; guardians that have protection. I mean there. Come on, Ananda! What does it mean to have a ruler? Assuming sentient beings do not have a mind of envy, would they be able to take care of them?" Answer: “No”. “Hey Ananda! For that reason, I know how to manage due to jealousy; People with disabilities have a ruler. I mean there. Come on, Ananda! What does it mean to be infatuated before but have jealousy? Assuming sentient beings do not fall in love first, will there be jealousy?" Answer: “No”. “Hey Ananda! Because of that, I know the envy due to infatuation first; pre-passionate that has the envy. I mean there. Come on, Ananda! What does it mean to have a desire to fall in love first? If sentient beings had no desire, would they fall in love first?" Answer: “No”. “Hey Ananda! We therefore know how to fall in love with desire; human desire that has infatuation before. I mean there. Come on, Ananda! What is the meaning of life with desire? Supposing sentient beings do not use them, would they have desires?" Answer: “No”. “Hey Ananda! We therefore, know the desire by life; life use that have desires. I mean there. Come on, Ananda! What does it mean to be beneficial and have a good life? Supposing sentient beings do not gain advantage, will they have a life span?" Answer: “No”. “Hey Ananda! We therefore, know the life-use due to the benefit; beneficial people have longevity. I mean there. Come on, Ananda! What does it mean when people seek and seek benefits? If sentient beings do not seek, would they benefit?" Answer: “No”. “Hey Ananda! We therefore know the benefits of seeking; Seeking and seeking benefits. I mean there. Come on, Ananda! What is the meaning of being greedy and seeking? Assuming sentient beings have no craving, would they seek? Answer: “No”. “Hey Ananda! For that reason, I know how to seek due to craving; benevolent people who seek. What I say, the meaning is there.” Again he said to Ananda, "Because of craving, one seeks and seeks, until one finds protection. So is Tho. Life has seek and seek, until protection.” The Buddha again said to Ananda: "What does it mean to have a feeling of being in contact with conditions? Suppose there is no eye, no form, no eye consciousness, then is there contact?" Answer: “No”. “If there is no ear, there is no sound, there is no ear consciousness; no nose, no scent, no nose consciousness; no tongue, no taste, no tongue consciousness; no body, contact, consciousness of the body; If there is no mind, dharma, or consciousness, then is there contact?” Answer: “No”. “Hey Ananda! Assuming sentient beings have no contact, would there be feeling?" Answer: “No”. “A-nan, by that means I know feeling by contact; charm that has longevity. What I say, the meaning is there. “Hey Ananda! What is the meaning of the name-and-form that has contact? Assuming sentient beings have no nama-rupa, would there be citta-contact?" Answer: “No”. “If sentient beings have no form or appearance, then do they have physical contact? “” Answer: “No”. "If there is no nama-rupa, then is there contact?" Answer: “No”. “Ananda, I therefore know contact by name-and-form; predestined identity that has contact. What I say, the meaning is there. “Ananda, what is the meaning of the dependent consciousness having name-and-form? If consciousness does not enter the mother's womb, will there be name-and-form?" Answer: “No”. "If consciousness enters the mother's womb and is not born, then is there nama-rupa?" Answer: “No”. "If waking out of the mother's womb and the baby is damaged, will nama-rupa increase?" Answer: “No”. “Ananda, if there is no consciousness, So is there a name and a name?" Answer: “No”. “Ananda, I therefore know name-and-form through consciousness; predestined consciousness that has fame. I mean there. “Ananda, what is the meaning of name-and-form with consciousness? If consciousness does not abide in nama-rupa, then consciousness has no abode. If consciousness has no abode, then is there birth, old age, sickness, death, grief and pain?" Answer: “No”. "Ananda, if there is no name-and-form, is there consciousness?" Answer: “No”. “Ananda, I therefore know consciousness by name-and-form; predestined identity that has consciousness. I mean there. Therefore, name-and-form-condition-consciousness, name-and-form-conditional consciousness, name-and-form condition, six-entry condition, six-entry condition-contact, contact-life, feeling-loving, craving-grasping, clinging, dependent origination, birth-destiny, aging-and-death, grief Grief and suffering, practice into a great warm suffering. “Ananda, within that limit is language, within that limit is adaptation, within that limit is measure, within that limit is display, within that limit is contemplation, within that limit is living beings. "Ananda, any bhikkhu who dwells in this dhamma, but correctly contemplates it as it really is, with a mind liberated from taints, that bhikkhu is called liberated wisdom. For such liberated bhikkhus, the Tathagata's death is also known, the Tathagata's non-extinction is also known, the Tathagata's death and non-extinction are also known, the Tathagata is neither end nor not. Great to know. Why? Ananda, within that limit is language, within that limit is adaptation, within that limit is measure, within that limit is display, within that limit is insight, within those are sentient beings. Having fully understood, a bhikkhu with a mind free from stagnation does not know that he does not see such knowledge. “Ananda, to those who are self-centred, To what extent is it called ego? Name, form and life are both accepted as self. “Some people say that life is not a fall; fall is life. Some say, life is not self, self is not life; but dharma life is self. Some say, life is not self, self is not life, life is not self; But feeling is a self.. "Ananda, to someone who sees a self, says that feeling is a self," say to that person: The Tathagata says there are three feelings, which are pleasant feelings, painful feelings, and non-pleasant feelings. happiness is not suffering. While there is a pleasant feeling, there is no painful feeling, neither a pleasant nor a painful feeling. While there is a painful feeling, there is no pleasant feeling, neither a pleasant nor a painful feeling. While there is neither pleasure nor pain feeling, there is neither pleasant nor painful feeling. The reason for this, Ananda, is because the condition is a pleasant feeling that gives rise to a pleasant feeling. If the pleasant feeling disappears, the pleasant feeling also disappears. Ananda, Due to the condition is the painful feeling that gives rise to the feeling of suffering. If the painful feeling disappears, the painful feeling also disappears. Ananda, it is because of the condition that a feeling of neither pleasure nor pain arises a feeling that is neither pleasant nor painful. If the feeling of neither pleasure nor pain ceases, then the feeling of neither pleasure nor pain also ceases. Ananda, it is like when two sticks are put together and then fire comes out; when two logs are separated, there is no fire. Here too, the cause by condition is the pleasant feeling that the pleasant feeling arises; If the pleasant feeling ceases, the feeling also ceases. Caused by condition is the painful feeling that the painful feeling arises; If the feeling of suffering ceases, then feeling also ceases. Caused by condition is the feeling of neither pleasure nor pain that a feeling of neither pleasure nor pain arise; If emotions are neither pleasurable nor painful, then feeling also ceases. Hey Ananda! Those three feelings are conditioned, impermanent, caused and dependent, are dharmas that must be ended, must cease, is destructive dharma, it is not the property of the self; the self is not its property. Contemplate it as it really is with right wisdom. Ananda, anyone who sees a self and thinks that feeling is a self is wrong. “Ananda, to those who see a self, say that feeling is not a self; Self is feeling, say to that person: The Tathagata says there are three feelings: a painful feeling, a pleasant feeling, a feeling that is neither painful nor pleasant. If happy life is self; When pleasant feelings cease, there will be two egos. That is wrong. If suffering is the self; When suffering ceases, there will be two egos. That is wrong. If life is neither pleasant nor painful, it is self; when feeling is neither pleasant nor painful, there will be two selfs. That is wrong. Ananda, those who see a self, say that feeling is not a self; Self is life, he is wrong. “Ananda, to those who advocate the existence of a self, say: Feeling is not self, self is not feeling; To receive the Dharma is a self, say to that person: All do not live, how can you say that there is a Dharma life. Is he a dharma? Answer: No. “Therefore, Ananda, who upholds the existence of a self, says: feeling is not self, self is not feeling; Dharma life is self, that person is wrong. “Ananda, to those who uphold the existence of a self, say: feeling is not self, receiving Dharma is not self; but feeling is a self", should say to that person: All without feeling, how can there be life? Is he the real life? Answer: No. Therefore, Ananda, who advocates having a self, says: feeling is not self, self is not feeling, life feeling is not self; life is self, he is wrong. “A-nan, within that limit is language; within that limit is adaptation; within that limit is the quantity; within that limit is the show; within that limit is intellectual contemplation; within that limit are sentient beings. “A-nan, Those bhikkhus who are in this dharma but, as it were, rightly contemplating, with their mind freed from taints, Ananda, that bhikkhu is called liberated wisdom. With such a liberated mind of a bhikkhu, the existence of a self is also known, the absence of a self is also known, both the existence of a self and the absence of a self are also known, neither the existence of a self nor the absence of a self is also known. Why? Ananda, within that limit is language; within that limit is adaptation; within that limit is the quantity; within that limit is the show; within that limit is intellectual contemplation; within that limit are sentient beings. Having thus clearly understood, a bhikkhu with a mind liberated from taints does not know and does not see such knowledge.” Buddha said to Ananda: "For those who advocate the existence of a self, to what extent is it determined?" “For those who advocate a self, or say: A little form is a self; or say: Most form is self; or say: A little formless is self; or say: Most formless is self. “Ananda, those who say a little form is a self, define only a little form as a self; My opinion is right, otherwise it is wrong. Those who say most rupa is self, identify most rupa as self; My opinion is right, otherwise it is wrong. Those who say a little formless is a self, identify only a little formless as a self; My opinion is right, otherwise it is wrong. Those who say mostly formless are self, identify mostly formless as self; My opinions are right, otherwise they are all wrong.” Buddha said to Ananda: "There are seven abodes of consciousness and two of entry, which the recluses and brahmins say: This is a safe place, a place of salvation, a place of protection; is a house, a lamp, a light, a refuge, is not false, is not afflicted. “What is seven? Or there are sentient beings, with many different bodies and many different perceptions, ie gods and humans. That is the first place of consciousness, which the Sa-Mons, Brahmins say: This place is a safe place, a place of salvation, a place of protection; is a house, a lamp, a light, a refuge, is not false, is not afflicted. This Ananda, if the bhikkhu knows the first abode of consciousness, knows the origin, knows the cessation, knows the sweetness, knows the harm, knows the renunciation, knows the way it really is; Ananda, that monk said: That is not me. We are not that with our knowledge as they really are. “Or there are sentient beings with the same body but with many different perceptions, like the Light and Sound of Heaven. Or there are sentient beings with the same body, the same perception, that is, the Transfiguration heaven. Or there are living beings in the place of No origin. Or there are living beings in the Consciousness-base. Or there are sentient beings residing in the Land of Nothingness. These are the seven abodes of consciousness that the recluses and brahmins say: This place is a safe place, a place of salvation, a place of protection; is a house, a lamp, a light, a refuge, is not false, is not afflicted. This Ananda, if the bhikkhu knows the seven bases of consciousness, knows the origin, knows the cessation, knows the sweetness, knows the harm, knows the renunciation, knows the way it really is; Ananda, that monk said: That is not me. We are not that with our knowledge as they really are. “What is two-entry? Non-idea enter and non-idea non-idea enter. Anan, that's the two lands that the Sa-Mon, the Brahmin said: This place is a safe place, a place of salvation, a place of protection; is a house, a lamp, a light, a refuge, is not false, is not afflicted. This Ananda, if bhikkhus know the two bases of entry, know the origin, know the cessation, know the sweet taste, know the harm, know the renunciation, know the way it really is; Ananda, that monk said: That is not me. I am not that with knowledge as it really is." “Ananda, there are eight liberations. What are eight? Having form, contemplating form is the first liberation. Internally there is perception of form, contemplation of external form is the second liberation. Pure liberation: is the third liberation. Going beyond the perception of form, destroying the perception of being and being, not thinking of mixed thoughts, abiding in the base of emptiness is the fourth liberation. Going beyond the base of space, staying in the base of consciousness is the fifth liberation. Going beyond the base of consciousness, staying in the base of nothingness is the sixth liberation. Crossing the base of no-possession, staying in the base of neither perception nor non-perception is the seventh liberation. The cessation of concentration is the eighth liberation. Ananda, with these eight liberations, bhikkhus, traveling in the right and wrong direction, entering and leaving freely, thus attaining the sentence of liberation."" Then Ananda, having heard these words, what the Buddha taught, 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.4/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.