THANH TINH KIND. This is what I have heard: At one time, the Buddha was staying in the country of Kadyavati[1], in the forest of the Upasakas Mien-ky[2], with a great assembly of one thousand two hundred bhikkhus. fifty people. At that time, there was a novice Chau-na[3], living in Baba[4], after settling down in the summer, taking his robes and bowls, going over to the country of Kadyu-la-vee, in the garden of Myanmar- period; went to Ananda, bowed at his feet, stood to one side, said to Ananda, "There was a Nikêng Tzu in the city of Baba, who died not long ago, and your disciples have been divided into parts. two factions. They argued with each other, directly scolded each other, no longer distinguishing above and below; find each other's shortcomings, compete with each other for knowledge: 'I can know this; you cannot know this. My actions are righteous, and you are wrong views. You put the front to the back; put the latter first; crazy, chaotic, without rules. What we do is truly amazing. What you say is wrong. If you have any doubts, just ask me.' Venerable Venerable Ananda, at that time, the Nikanda-tzu worshipers in this country, hearing such disputes, grew disgusted." Ananda said to the novice Chau-na: "I have something to say to the Blessed One. Go with me and explain to the Blessed One about this matter. If the Blessed One has a commandment, let's do it together." Then, novice Chau-na, after hearing Ananda's words, followed along to the Blessed One's place. After bowing at the feet of the Blessed One, he stood aside. At that time, Ananda said to the Blessed One, "This novice Chau-na, after spending the summer in the country of Baba, takes her bowl and robe, and comes here. After prostrating [73a] at my feet, he said to me: 'There was a Nikienzi in the city of Baba, who died not long ago, but his disciples have divided into two factions. They argue with each other, directly scold each other, no longer distinguish above and below; find each other's shortcomings, compete with each other for knowledge: 'I can know this; you cannot know this. My actions are righteous, and you are wrong views. You put the front to the back; put the latter first; crazy, chaotic, without rules. What we do is truly amazing. What you say is wrong. If you have any doubts, just ask me.' At that time, the people of the time of the Nirvana in this country, hearing such controversies, grew disgusted.'” The Blessed One said to Chau-na: "Indeed, Chau-na, there is nothing worthy of such an illegality. to listen. That is not what is said by a Fully Enlightened One. Just like a ruined tower, it is difficult to paint[6]. Kia has a teacher, but they all hold wrong views. Although there are dharmas, all are not righteous, unworthy of hearing, incapable of renunciation, is not what is said by Perfect Enlightenment. Just like a ruined tower that can no longer be painted. “Among his disciples there are those who do not conform to that dhamma, give up that wrong view, and follow the right view. Chau-na, if someone comes and says to those disciples: 'Friends, your teacher's dharma is righteous, so you should practice in it, why would you leave?' If this disciple believes this word, both will lose their way and commit immeasurable sins. Why? Kia has the Dharma, but it is not righteous. “Chu-na, if you do not have wrong views, and that dharma is right and right, can be listened to well, is capable of appearing weak, is the dharma spoken of by Perfect Enlightenment. Just like the new tower can be easily painted. But if disciples, in that dharma, do not diligently practice, are unable to achieve, abandon the path of equality, go into wrong view. If someone were to come and say to those disciples, 'Friends, your teacher's dharma is right, so you should practice in it, why would you leave and go into wrong views?' If these disciples believe that word, they will both see it as righteous and receive immeasurable blessings. Why? Because that dharma is righteous.” The Buddha said to Chau-na: "Those people have teachers, but they hold wrong views. Although there are dharmas, all of them are not righteous, incapable of appearing weak, not the dharma taught by Perfectly Enlightened Enlightenment. Just like a ruined tower that cannot be plastered. The other disciples achieved dharma according to the dharma, and practiced according to the law, but they developed wrong views. Chau-na, if someone comes and says to that disciple, 'Your teacher's Dharma is righteous. What you do is right. Now that you practice so hard, maybe in this life you will achieve the path and fruition. ' The other [73b] disciples believed this, both of them lost their way and were guilty of immeasurable sins. Why? Because the Dharma is not righteous. “O Chau-na, if the master does not have wrong views; His dharma is righteous, able to listen skillfully, capable of renunciation, is the dharma preached by Perfectly Enlightenment. Just like the new tower is easy to paint. Now, his disciples have accomplished the Dharma, depending on the dharma, and have produced right views according to the practice. If someone came and said to those disciples, 'Your teacher's Dharma is righteous. Your practice is correct. Now, if you need to practice like this, you can achieve the path and fruition in this life.' The other disciples believed in this word, both of them had right views, and received immeasurable blessings. Why? Because the law is right. “Chu-na, there is a worldly Master who makes his disciples sad. Or there is a guru who emerges from the world, so that the disciples do not grieve. “How is it that the guru who has emerged from the world causes his disciples to be sad? “Hey Chau-na! The new guru appeared in the world, not long after attaining the Way, his dharma was full of pure holy conduct, as it really was, but it was not widely distributed, and then he quickly passed away. The disciples were therefore unable to practice, all of them were sad and said, 'I have just come out of the world, not long since I attained enlightenment, my Dharma is full of pure holy life, as it really is, but in the end it is not. widely distributed, but now the Master has quickly passed away, making it impossible for our disciples to practice.' That is, there is a Master who has emerged from the world, but the disciple is sad. “What is a guru who is not in the world, a disciple who does not grieve? “There is a master who has emerged from the world, his dharma is pure, full of holy life, as it really is, widely distributed, and only then will he enter extinction. The disciples thus practice cultivation, without sorrow, but said: 'I just appeared in the world, not long after attaining the Way, my Dharma is pure, full of holy life, as it is, it is true and essential, it is widely spread, and only then does it enter the cessation of the world, causing it to be destroyed. All of us disciples can cultivate.' Thus, Chau-na, the Master is born, and the disciple is not sorrowful." The Buddha said to Chau-na: "The holy life is accomplished with these factors, but the Master has not been ordained as a monk for a long time, and his reputation is not wide, which is called an incomplete holy life with this limb[7]. Hey Chau-na! The guru has been out in the world for a long time, and his reputation has been widespread, which is called a complete holy life with this chi. "Chu-na, the master has been born in the world, has been ordained for a long time, has a great reputation, but his disciples have not received instruction,[8] not yet full of holy life, have not reached a safe place, have not attained it. its purpose, has not been able to distribute sermons that have been received; If there is a disagreement, it will not [73c] as if it were a dharma that would cease, and have not yet attained supernatural powers capable of transformation[9]. It is incomplete virtue with this chi. “Hey Chau-na! The guru has emerged from the world, has been ordained for a long time, has a great reputation, and all his disciples have received instruction, are fully holy, have reached a safe place, have achieved their goals, and are able to distinguish between performances. the sermon is received; If there is a disagreement, then it is possible to destroy it like a dharma, having attained supernatural powers capable of full transformation. It is complete virtue with this chi. “Hey Chau-na! The guru has entered the world, has not been ordained for a long time, has not been famous, has not received instruction, has not reached a safe place, has not achieved his goal, has not been able to distribute the sermons that have been taught. receive long life; If there is a disagreement, it is not possible to eliminate it by means of the True Dharma, and have not yet attained supernatural powers capable of transforming. It is incomplete virtue with this chi. “Hey Chau-na! The guru has emerged from the world, has been ordained for a long time, has a wide reputation, all the Bhikkhu-stilts have received instruction, full holy life, have arrived at a safe place, can distinguish the sermons that have been received; If there is a difference of opinion, then it is like the law to eliminate it, and have attained supernatural powers capable of transforming. It is complete virtue with this chi. “Hey Chau-na! The Upasakas, the Upasians, spread the holy life... until... have attained supernatural powers capable of transforming, as well. “If the Guru is no longer in the world, without fame, Chau-na, profit and loss will decrease; it is incomplete holy life with this chi. If the Master were in the world, fame and gain would be sufficient, there would be no loss; it is complete virtuous behavior with this chi. “If the Guru is still in the world, fame and gain are all sufficient, but the Bhikkhu-stilts could not be full of fame and benefit; it is incomplete holy life with this chi. If the Guru is in the world, his reputation and benefits are not diminished, the Bhikkhu-stilts will be equally complete; it is complete virtuous behavior with this chi. “So are the bhikkhunis. “Chau-na, I have been ordained for a long time, my reputation is far and wide, my monks have received instructions, have reached a safe place, have achieved their own goals, and are able to tell others the Dharma. have lived long; If there is a disagreement that arises, it can be destroyed like a dharma, and has attained supernatural powers capable of transformation. The same goes for bhikkhus, bhikkhunis, upasakas, and upasi. “Chau-na, I have spread the holy life... until I have attained the supernatural ability to transform. “Hey Chau-na! All the masters in the world, I have not seen anyone with such fame and benefit [74a] as I, the Tathagata, Chi Chan, and Perfect Enlightenment. “O Chau-na, all the things they have in the world, I have not seen anyone with such fame and gain as those of the Tathagata. “Chau-na, if you want to speak truthfully, you should say 'seeing but not seeing.'[10] What is seeing but not seeing? All pure holy conduct, has been declared, is saved and displayed.[11] That is called seeing without seeing.” Then the World-Honored One said to the bhikkhus: "Ut-tou-lam-tzu[12], in the midst of the assembly, said thus: 'Seeing but not seeing. What is seeing without seeing? Like the knife can be seen but the sharpness cannot be seen.' Monks, he instructs ordinary people's non-perceiving speech as an example. Thus, Chau-na, if you want to speak righteously, you should say: 'Seeing but not seeing.' What is seeing without seeing? You should rightly say: 'All holy virtues are pure and complete, declared, and proclaimed. It is seeing without seeing.' “Chu-na, that continuum is incomplete, but attainable. The discontinuous Dharma, though complete, is unattainable[13]. O Chau-na, the holy life in the dharmas, is the debauchery in all kinds of pleasures." Then the Blessed One said to the bhikkhus: "These dharmas which I have personally witnessed are the four foundations of mindfulness, the four spiritual powers, the four right efforts, the four jhanas, the five faculties, the five powers, the seven factors of enlightenment, and the eight Holy Spirit. All of you, let's get along and not quarrel. Studying with a teacher, like water and milk, being one, in the Dharma of the Tathagata, light your own light, and quickly be at peace. After being at peace, if any bhikkhu, while a bhikkhu is giving a lecture, says: 'What is said of the other, the text is not correct; improper sense.' When a bhikkhu hears this, he should not say that it is correct. Nor should it be said that it is wrong, but say to that bhikkhu: 'How is it, Venerables? My sentence is like that. Such are your words. That's what I mean. Such is their meaning. Which is more? Which is bad?' If that bhikkhu said: 'My sentence is like that. His words are like that. That's what I mean. Such is his meaning. His sentence more. Your meaning is better.' That bhikkhu said that, but he did not consider it right, nor did he think it was wrong, but he should interfere with that bhikkhu, so it is recommended to give up, let's pray together. Thus, together in harmony, do not give birth to disputes. With the same teacher, like milk and water united, in the Dharma of the Tathagata, light your own light, and soon be at peace. "After being at peace, if any bhikkhu, while a bhikkhu is preaching the Dharma, says thus: 'What he says, the text is not correct, but the meaning is correct. ' When a bhikkhu hears this, he should not say it is right, [74b] should not say it is wrong, but should say to that bhikkhu: 'How, bhikkhu? My sentence is like that. His words are like that. Which sentence is correct? Which sentence is wrong?' If that bhikkhu says: 'My sentence is like that. His words are like that. Your sentence is more.' That monk said so, but he should not say that it is right, nor should he say that it is wrong, but should interfere with that monk, so it is recommended to give up, let's pray together. Thus all in harmony, do not cause disputes, the same teacher, like milk in unity, in the Dharma of the Tathagata, light yourself, quickly be at peace. “After being at peace, if any bhikkhu, while a bhikkhu is preaching the Dharma, says thus: 'What the other says, the text is correct, but the meaning is not right.' When a bhikkhu hears this, he should not say that it is right. Nor should it be said that it is wrong, but should say to that monk: 'How, bhikkhu? My sentence is like that. His words are like that. Which sentence is correct? Which sentence is wrong?' If that bhikkhu says: 'My sentence is like that. His words are like that. Your sentence is more.' That monk said so, but he should not say that it is right, nor should he say that it is wrong, but should interfere with that monk, so it is recommended to give up, let's pray together. Thus all in harmony, do not give birth to disputes, the same teacher, the same harmony as water and milk, in the Dharma of the Tathagata, light yourself, quickly be at peace. "After being at peace, if there is a bhikkhu, while there is a bhikkhu who is preaching the Dharma, he will say thus, 'That which is said, is the correct text, the right meaning.' When a bhikkhu hears this, he should not say that it is wrong, but should praise him, saying: 'What you say is true. What you say is true.' So, This, bhikkhu, in the twelve suttas[14] experience it yourself, then save it widely. One is Quan Kinh. The second is the menstrual period. The third is Tho Ky. Four is the Sutra. Five is the Dharma Sutra. Six is ​​the Samantabhadra Sutra. Seven is the Predestined Sutra. Eight is the divine scripture. Nine is Quang Kinh. Ten is the Buddhist monk. Eleven is the Parable of the Sutra. Twelve is the Great Sutra. You should be well-intentioned and uphold, depending on your ability to consider and distribute widely. "Bhikkhus, the robe that I prescribe, or the robe taken from the charnel ground, or the robe of the bourgeois, or the vile man; they are enough to cover heat and cold, mosquitoes; enough to cover four limbs. "Bhikkhus, the food that I prescribe,[15] either food obtained from begging for alms, or from lay people; These foods are enough. If the body suffers, diseases force you, fearing that you may die because of it, so I allow such foods, just to be content. "Bhikkhus, the abode that I prescribe, either under a tree, or in an empty place, or in [74c] in a room, or upstairs, or in a cave, or in other abodes; These shelters are enough to shelter from heat and cold, from the sun, from the rain, from mosquitoes, to a deserted place to rest. “Bhikkhus, the medicine that I prescribe, either from the bowels of urine, [16] or butter, or oil, or honey, or black sugar; These medicines are self-sufficient, if the body arises pain, the diseases compel you, fearing that you might die, so I prescribe them." The Buddha said again: "Or there is a non-Buddhist Brahman[17] who comes to say this: 'The recluse Sakyamuni lives only to seek peace.[18]' If someone says so, you should answer: 'Mr. Don't say so, that the recluse Sakyamuni lives only for pleasure.' Why? There is such a thing as a refuge that is criticized by the Tathagata. There is such a thing of bliss that is praised by the Tathagata. If the non-Buddhist Pham Chi asked: 'What is the thing that has been rebuked by Gotama?' If such a question is asked, the answer should be: 'Five qualities of sex[19], desirable and desirable, everyone is passionate about. What is the year? Form is known to the eye, likable, and loved by all. Sounds heard by the ears, smells smelled by the nose, tastes tasted by the tongue, touched by the body, likable and likable, everyone is passionate about. The joy and happiness that arise, dear friends, are conditioned by the five desires, which is what the Tathagata, Chi Chan, and Perfectly Enlightened One condemn. Just as there are people trying to kill sentient beings, claiming that they are happy; that's what the Tathagata, Chi Chan, and Perfect Enlightenment criticized. Just as someone sneakily steals from others, so it's lost; that is what the Tathagata criticized. Just as there are people who infringe on other people's pure conduct, claiming that they are happy; that is what the Tathagata criticized. Just as someone intentionally lied, so self is lost; that is what the Tathagata criticized. There are also people who live loosely and loosely; that's what the Tathagata criticized. There are also people who practice asceticism on the surface, not the righteous practice that the Tathagata teaches, claiming to be happy; that is what the Tathagata criticizes. “Bhikkhus, the five qualities of sensuality are reprehensible, to which people indulge. What is the year? Form is known by the eye, desirable and desirable, which is what man is attached to. Sounds heard by the ears, smells smelled by the nose, tastes tasted by the tongue, feelings felt by the body, likable and desirable to all. The recluse Sakyamuni does not have such pleasant things. Just as there are people who intentionally kill living beings, for that is happiness; The recluse Sakyamuni has no such bliss. Just like there are thieves and robbers, so it's lost; The recluse Sakyamuni has no such bliss. Like [75a] there are people who commit the holy life, for that is happiness; The recluse Sakyamuni has no such bliss. Just like a person who intentionally tells a lie, considers it to be lost; Sa-mon Sakyamuni does not have such a sense of happiness. Like someone who is loose and drifts away, for that is the happiness; The recluse Sakyamuni has no such bliss. Just as there are people who practice asceticism on the surface, so that is bliss. The recluse Sakyamuni has no such bliss. “If there is a non-Buddhist Brahma, who asks: 'What kind of abode does the recluse Gotama praise?' If, bhikkhus, the other person were to say such a thing, you should answer: 'Friends, the five qualities of sensuality, desirable and desirable, are coveted by the world. What is the year? Form is known by the eye... until, contact is known by the body, likable, desirable, and loved by people. Bhikkhus, the happiness that arises because of the cause and effect of the five desires, should be quickly eliminated. Just as there are people who intentionally kill living beings, claiming that they are happy; lost like that, should be eliminated quickly. Some people steal, claiming that they are lost; That error should be quickly eradicated. Just as there are people who commit pure conduct, for which they are happy; That error should be quickly eradicated. Just like there are people who are loose and drift away, claiming that they are lost; That error should be quickly eradicated. Just as there are people who practice asceticism on the surface, for that is bliss; That error should be quickly eradicated. Just as there are people who are separated from sensual pleasures, abandoning the evil and unwholesome dharmas, possessing lustful thoughts, having joy and happiness arising from separation from sensual pleasures, entering the first jhāna. Such bliss is what the Buddha praises. Just as there are people who have ceased to be voluptuous, inwardly calm, single-mindedly, without thinking or meditating, having joy and happiness born of concentration, entering the second jhāna. Such bliss is praised by the Buddha. Just as there are people who eliminate joy, rest in equanimity, feel happy themselves, what the sage is equanimity, peaceful abiding with mindfulness, one-pointedness, entering the third jhāna. Such bliss is praised by the Buddha. Pleasure, suffering, pain and sorrow have ceased, no suffering, no pleasure, equanimity, pure mindfulness, entering the fourth jhāna. Such bliss is praised by the Buddha. “If there is a non-Buddhist Brahma who says thus: 'In that bliss, what fruit and merit do you gather?' The answer should be: 'That happiness will lead to seven fruits, seven merits. What are seven? Even in this life, attaining the Noble Path[21]. Assuming not yet, then as soon as death,[22] will [75b] attain the holy path. If you have not attained it while dying, you will cut off the five lower endings, you will attain the middle bowl of Nirvana, the birth of the bowl of Nirvana, the practice of Nirvana, the practice of the bowl of Nirvana, the upper level a- Nirvana Nirvana[23]. This, dear friends, has seven virtues. “Friends, or there are bhikkhus who are at the stage of learning and want to go up and seek a safe place, but the five hindrances have not been eliminated. What is the year? Greed is the hindrance, anger is the hindrance, the addiction is the hindrance, the excitement is the hindrance, doubt. That learned bhikkhu wishes to seek higher direction, to seek a place of peace, but has not yet eradicated the five hindrances, is not aware of the four foundations of mindfulness, is not diligent with the seven factors of enlightenment, but wants to realize the superior dharma. , increase the wisdom of the sage, want to know, want to see; there is no such case. “Friends and bhikkhus, if you wish to seek higher direction, seek a place of security, you can eliminate the five hindrances of desire, the hindrance of anger, the hindrance of restlessness, the hindrance of restlessness, and the hindrance of doubt. hindrance, or effort with the four bases of mindfulness, as the real practice of seven enlightenment factors; if he wants to be the legal person, increase the wisdom of the sage, want to know, want to see; there is such a case. “Friends, there is a bhikkhu who is an arahant, who has done what needed to be done, has laid down his burden, has achieved his goal, has put an end to the fetters of existence, with right wisdom has liberated; he does not do nine things. What is nine? One is not to kill. Second, don't steal. Three is not sex. Four is not to lie. Five, do not discharge [24]. Six, don't be dominated by sex. Seven, not dominated by the yard. Eight, free from fear. Nine, not under suspicion. The sages, he is an arahant who has done what he needed to do, has laid down his burden, has achieved his goal, has put an end to the bondage of existence, is rightly liberated, and has departed from the nineties. [25] "Or there is a non-Buddhist Brahma who says thus: 'The recluse Sakyamuni has the law of non-dwelling.'[26] You should answer him: 'Sage, don't say such things, that the recluse Sakyamuni has immortal law. Why? The Dharma of the recluse Sakyamuni is permanent, unwavering. As well as the threshold[27] often the pillar does not move. The Dharma of the recluse Sakyamuni is the same, always standing without moving. '[28] "Or there is a non-Buddhist Pham Chi who says: 'The recluse Gotama knows all the things in the past life, but he doesn't know the things in the future.' That bhikkhu, with the same Brahmanical school of heretics, contemplating that knowledge with this knowledge,[29], so the speech is false. The Tathagata for the past, nothing is unknown, as clear as in front of his eyes. For the future life, the Tathagata has wisdom arising from the [75c] path[30]. Things in the past life that were false, unreal, not pleasant, not beneficial, the Tathagata did not note. Or the fact that the past is real, but not desirable, is of no use, the Buddha also does not note. If the past is real, pleasant, but not beneficial, the Buddha does not note it. If the past is real, likable, and beneficial, the Tathagata knows it all the time, only then will it be noted. The future, the present, too. “For the past, future, and present, the Tathagata speaks at the right time, speaks the truth, speaking meaningfully, beneficially, speaking in accordance with the law, in accordance with the law, without lying. The Buddha from the first night of attaining Supreme Enlightenment to the last night, in the middle, whatever he said, everything was true; hence called Tathagata. “Again, what the Tathagata says is true; truthfulness of words; hence called Tathagata. “In what sense is it called Perfect Enlightenment? What the Buddha sees, knows, eradicates, and becomes enlightened, all Buddhas are enlightened and know well, so it is called Perfect Enlightenment. “Or there is a non-Buddhist Pham Chi who says: 'The world is eternal. Only this is true; otherwise it's all lies.' Or someone might say: 'This world is not permanent. Only this is true; otherwise they are all deceitful.' Or someone might say: 'The world is both permanent and impermanent. Only this is true; otherwise they are all deceitful.' Or someone says: 'The world is not permanent, not non-permanent. Only this is true; Besides, it's deceitful.' “Or someone says: 'The world is finite. Only this is true; otherwise they are all deceitful.' Or someone says: 'The world is boundless. Only this is true; otherwise they are all deceitful.' Or someone says: 'The world is both finite and boundless. Only this is true; otherwise they are all deceitful.' Or say: 'The world is neither finite nor boundless. Only this is true; otherwise they are all deceitful.' “Or say: 'Right livelihood[31] is the body. Only this is true; other than that, they're all lies.' Or say: 'The network is not the body. This is real; other than that it's a lie.' Or say: 'The network is different from another body. This is real; other than that it's a lie.' Or say: 'It's not another body. This is real; other than that it's a lie.' “Or say: 'The Tathagata exists after death.[32] This is true, otherwise it is a lie.' Or say: 'The Tathagata does not exist after death. This is the truth and otherwise it is a lie.' Or say: 'The Tathagata both exists after death and does not exist after death, this is true and otherwise it is a lie.' Or say: 'The Tathagata neither exists after death nor does not exist after death, this is true and otherwise a lie.' "Those who have such a view are called the original view[33]. Now I tell you that: 'The world is permanent... until, the Tathagata neither exists after death nor does not exist after death. This is the truth and other than that it is [76a] a lie.' That is the original view. Please keep in mind. "Called 'End [34] life ending,'[35] I also signed the theory. What is the apocalypse that is written by me? Form is me, depending on the perception that has the end;[36] this is the truth and the rest is a lie. Formless is me, depending on the last thought. Having both form and formless is me, depending on the perception that there is an end. Not having form, not being without form is me, depending on the perception that has the end. I am finite, I am boundless, I am both finite and boundless, I am neither finite nor boundless, depending on perception there is an end. I have lost, depending on the thought that there is the end. I have no happiness, depending on the thought that has the end. I have both suffering and happiness, depending on the perception that there is an end. I am neither suffering nor happy, depending on the perception that there is an end. One thought is me, depending on the thought that has the end. Many thoughts are me, depending on the idea that there is the end. Little thought is me, depending on the idea that there is the end. Immeasurable thinking is me, depending on the idea that there is the end. This is the truth, but it's also a lie. That is the original wrong view, which is signed by me. "Or there is a recluse, a brahmin, who has such an opinion, has such an opinion: 'this world is permanent: this is true, otherwise it is a lie... until, immeasurable, it is me: this is true, otherwise it is a lie.' The other recluses and brahmins said thus, seeing thus: 'This is true, but it is false'. You should answer him: Do you hold that this world is permanent: this is true and otherwise is a lie? Such a statement did not accept Buddha. Why? Each of these interpretations has a history. I think logically, among the recluses and brahmins, there is no one equal to me, let alone more willing than me. Such wrong views are only found in words, not worthy of discussion... Even immeasurable thinking is me, the same. "Or there is a recluse or a brahmin who says thus: 'This world is self-made.' Again there is a recluse, a brahmin, who says: 'This world is created by something else.' Or say: 'Both self-created and created by others.'Or say: 'neither self-generated nor created by others but random.' Those contemplatives and brahmins who say that the world is self-created, those contemplatives and brahmins are all caused by cause and effect, which is contact. If leaving contact is the cause that can be said; there is no such case. Why? Due to the six bases of body[37] that arise contact. Due to contact, life is born. Due to life that birth love. Due to love that is born. Due to the hand that was born. Born by being born. Due to birth, there is old age, death, grief, sadness, suffering, brain, great mass of suffering. If there were no six sense bases, there would be no contact. Without contact, there is no life. [76b] Without feeling, there is no craving. Without love, there is no defense. If there is no master, there is no possession. Without being, there is no birth. Without birth, there is no aging, death, grief, sorrow, suffering, brain, great mass of suffering. “Again, 'this world is made of another'; say, 'this world is both self-made and created by others'; said again, 'this world is neither self-made nor created by others, but comes about by chance'; also. There is human contact, without contact it is not.” The Buddha told the bhikkhus: "If you want to get rid of these evil views, you should practice the three practices[38] in the four foundations of mindfulness. How should a bhikkhu, having eradicated evil deeds, should cultivate the three formations with the four foundations of mindfulness? The bhikkhu contemplating the body on the internal body, diligently not being lazy, remembering and not forgetting, except for greed and grief in the world. Contemplating feelings, mind, and dharmas, too. That is wanting to eliminate the three formations for the four foundations of mindfulness. “There are eight liberations. What are eight? Having form, contemplating form, that is the first liberation. Inside there is color perception, outside color contemplation; second deliverance. Pure liberation, the third liberation. Beyond the perception of form, the cessation of the perception of existence, the abiding in the base of boundless space, the fourth liberation. Discharge not boundless base of boundless consciousness; fifth liberation. Discharge boundless consciousness, stay in the origin[39]; Friday liberation. Discharge of possession of origin, residence of non-perception of non-idea; Saturday liberation. Ending cessation, eighth liberation.” At that time, Ananda, standing behind the Blessed One, holding a fan and fanning the Buddha, lifted up his right shoulder, knelt down on his right knee, clasped his hands together, and said to the Buddha: "Wonderful, World-Honored One. This Dharma is the most pure and wonderful, so what should it be called? How should we worship?” The Buddha told Ananda: "This sutra is called "Pure". You should serve like that.” At that time, Ananda, after hearing the Buddha's teachings, happily served. He clasped his hands together and said to the Buddha: "Wonderful, World-Honored One. This Dharma is the most pure and wonderful, so what should it be called? How should we worship?” The Buddha told Ananda: "This sutra is called "Pure". You should serve like that.” At that time, Ananda, after hearing the Buddha's teachings, happily served. He clasped his hands together and said to the Buddha: "Wonderful, World-Honored One. This Dharma is the most pure and wonderful, so what should it be called? How should we worship?” The Buddha told Ananda: "This sutra is called "Pure". You should serve like that.” At that time, Ananda, after hearing 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.