The Sutra of Nothing Diversion – Apaṇṇaka Sutta. Like this I hear. On one occasion, the Blessed One was traveling among the Kosala people with a large assembly of monks and arrived at Sāla, a brahmin village of the Kosala people. The Brahmin householders in Sāla heard the following rumor: "The ascetic Gotama, of the Sakya clan, ordained from the Sakya clan, is traveling among the Kosala people with a great Sangha of bhikkhus-- stilts, have come to Sāla.” The following auspicious rumors were spread about the recluse Gotama: "This is the Blessed One, the Arahant, the Fully Enlightened One, the Perfectly Enlightened One, the Well-Knowing, the World-Speaker, the Unsurpassed One, the Steward of the Staff. Phu, Thien Nhan, Buddha, World-Honored One. With superior knowledge, he himself realized this world with the celestial world, the demon world, the brahma world, together with them ascetics, brahmins, gods, and humans. When he became enlightened, he even declared what he had realized. He preached the Dharma, early good, middle good, good after good, full of meaning. He taught the holy life to be completely complete and pure. How beautiful is the contemplation of such an arahant.” Then the Brahmin householders in Sāla went to the Blessed One. After arriving, some of them bowed down to the Blessed One and sat down to one side; someone said greetings and greetings to the Blessed One, after saying hello and greeting friends and then sat down to one side; someone clasped his hands to greet the Blessed One and then sat down to one side; someone said his name and family name and sat down to one side; Someone sat quietly to one side. The Blessed One said to the brahmin householders at Sāla who were sitting down to one side, “Householders, do you have any good teachers with whom you have reason to trust? —Venerable sir, we don't have any agreeable teacher to give us a reason to trust. —Hey Homeowners, if you don't have any agreeable guru, then practice this undistracted dharma. This, householders, this unchangeable dharma, well maintained and well accomplished, will lead to your long-term happiness and well-being. And what, householders, is "nothing diverted"? (I. Nihilism) Hey householders, there are some contemplatives and brahmins who hold the following positions, having the following views: "There is no (result of) giving, no there is (the result of) sacrifice, no (the result of) sacrifice, no result, the retribution of good and evil deeds, no life, no next life, no mother, no father , there are no kinds of rebirths, in the world there are no recluses and brahmins who truly practice, who practice righteously, and who declare themselves about this life and about the next, after having self-realization with superior knowledge". But, householders, there are some ascetics and brahmins who speak in opposition to those ascetics and brahmins, who say thus: "Yes (the result of) almsgiving, having (the result of) sacrifice, having (the result of) sacrifice, having the results, the retribution of good and evil deeds, having this life, having the next life, having a mother, having a father, having children There are recluses and brahmins in the world who truly practice, who practice righteously, and who make statements about this life and the next, after having realized with superior knowledge. ". What do you think, householders, do these ascetics and brahmins speak contradictory words to each other? —Yes, venerable sir. —Here, householders, those recluses and brahmins who hold the following position, hold the following view: "Without the fruit of almsgiving, without the fruit of sacrifice, no result of sacrifice, no result, the consequences of good and evil deeds, there is no present life, no next life, no mother, no father, no rebirths, no true recluses and brahmins in the world. practice, rightly achieve, and these declare about this life and the next, after having realized with superior knowledge.” For these people, this event is expected to happen: After abandoning these three kusala dhammas, good conduct, good speech, good mental action, and after accepting these three unwholesome physical actions, evil actions, evil thoughts, these practice them. Why? For those venerable ascetics and brahmins do not see the danger, the inferiority, the defilement of the unwholesome states, the detachment, the benefit, and the purity of the wholesome states. Since there is an afterlife, if there is any view that there is no afterlife, that is a wrong view. Because there is an afterlife, If anyone thinks that there is no afterlife, that is wrong thinking. Because there is an afterlife, if anyone says that there is no afterlife, that is wrong speech. Since there is an afterlife, if anyone says that there is no afterlife, then he contradicts himself with those arahants who know there is an afterlife. Because there is an afterlife, if someone convinces others that there is no afterlife, then that persuasion is against the wonderful Dharma, and because that persuasion is against the wonderful Dharma, that person praises himself and criticizes others. Thus, before one's good precepts are abandoned, the evil precepts are upheld. And wrong views, wrong thoughts, wrong speech, opposition to the Noble Ones, persuasion against the wonderful dharma, praise and disparagement of others, thus these different evils and dhammas arise because of wrong views. Here, householders, the wise think as follows: If there is no next life, this time after the breakup of the body, after death, self feels safe. If there is a next life, after the breakup of the body, after death, this position will be reborn in an evil realm, an evil destination, a lower land, and a hell. If he wished to have nothing in the next life, if the words of those recluses and brahmins were true, he would be rebuked by wise men at this time and in the present: "This person follows evil world, have wrong views, advocate vanity." And if there is a future life, this position will face misfortune on both sides: in the present, being rebuked by the wise; After the breakup of the body, after death, one will be reborn in an evil realm, an evil destination, an end, and a hell. Thus, this "nothing diverted" dharma is upheld, mispracticed, because he accepts only one side, and abandons the wholesome side. Here, householders, those ascetics and brahmins who hold the following position hold the following view: 'There is the fruit of almsgiving, there is the fruit of sacrifice, there is the fruit of sacrifice. of sacrifice, There are results and retributions of good and evil deeds, in this life, in the next life, in mothers, fathers, in all kinds of rebirths, in the world there are righteous ascetics and brahmins who practice righteously. , rightly accomplished, and these declare about this life and the next, after having realized with superior knowledge." For these people, this event is expected to happen: After abandoning these three evil deeds, evil bodily actions, bad speech actions, and bad mental actions, and after accepting these three wholesome actions, friendly actions, good speech, good mind, these practice them. Why? For these recluses and brahmins see the danger, the weakness, the defilement of unwholesome states, the detachment, the benefit, and the purity of the wholesome. Since there is an afterlife, if there is any view that there is an afterlife, that is a right view. Because there is an afterlife, if anyone thinks that there is an afterlife, that is right thought. Because there is an afterlife, if anyone says that there is an afterlife, then that is right speech. Since there is an afterlife, if anyone says that there is an afterlife, time and space contradict themselves with those of the Arahants who know that there is an afterlife. Because there is an afterlife, if someone convinces others that there is an afterlife, then that persuasion is in accordance with the wonderful Dharma, and because that persuasion is in accordance with the wonderful Dharma, he will not praise himself and criticize others. Thus, before his evil precepts were abandoned, the good precepts were upheld. And right view, right thinking, right speech, non-contradiction with the sages, persuasion in accord with the wonderful dharma, and non-praise and disparagement of others, thus arise, due to right view. . Here, householders, the wise think as follows: If there is a future life, after the breakup of the body, after death, he will be reborn in a good destination, in the heavenly world, in this world. If he wanted to make it impossible in the next life, if the words of those recluses and brahmins were true, he would be praised by the wise right now: "This person follows good precepts, having right views, and advocating rationalism". And if there is a future life, this position will have luck on both sides: right in the present, being praised by the wise; After the breakup of the body, after death, one will be reborn in a good destination, in the heavenly realm, in this world. Thus, this "dhamma without turning" is upheld, properly practiced, because he accepts both sides, and ignores the unwholesome side. (II. Theory is useless) Hey, householders, there are a number of contemplatives and brahmins who have the following theory, have the following views: "Do it yourself or make others do it, kill it or cause it to be done." someone who kills, burns, or causes people to burn, troubles or causes trouble, causing panic or causing people to cause anxiety, causing fear themselves, or causing people to be afraid, killing, taking what is not given, breaking the door of a house to enter, plundering, robbing a lonely house, blocking stealing, cheating on someone's wife, lying, acting like that is not a crime. If you take a sharp wheel and kill all living beings on the earth into a pile of meat, into a pile of meat, there will be no crime, it will cause the continuation of evil. If someone walks on the southern bank of the Ganges, killing, slaughtering, killing, causing people to kill, burn, and cause people to burn, it will not cause a crime, it will cause the continuation of the crime. If someone walks on the north bank of the Ganges to give alms, and causes people to give alms, to offer sacrifices, and to cause people to offer sacrifices, it will not result in blessings and will constitute a continuation of blessings.” O householders, there are some ascetics, The brahmin spoke in opposition to the other recluses and brahmins. They say as follows: "Doing or causing others to do, killing or causing people to kill, burn or make people burn, cause trouble or cause people trouble, cause evil or cause people to cause evil thoughts. , to frighten, or to frighten others, to kill, to take what is not given, to break in the door of a house, to rob, to rob a lonely house, to block the way, to rob, to cheat on another's wife, to lie , such action is a crime. If you take a sharp wheel and kill all living beings on the earth into a pile of meat, into a pile of meat, then there is evil in this cause and effect, causing the continuation of evil. If someone walks on the southern bank of the Ganges and kills, slaughters, kills, causes people to kill, burns and causes people to burn, then because of this predestined crime, there will be a crime, causing the continuation of the crime. If someone walks on the north bank of the Ganges River, giving alms, causing others to give alms, to offer sacrifices, to make offerings to others, then due to this cause and condition, there will be blessings, and there will be a continuation of the blessings. Almsgiving, subduing, self-restraint, telling the truth, all have merit and constitute a continuation of merit." Why? Households, do these ascetics and brahmins speak against each other? —Yes, venerable sir. —Here, householders, there are contemplatives and brahmins who hold the following position, having the following view: "Doing it yourself or making others do it, ... (as above) ... does not lead to good fortune. newspaper". For these people, this event is expected to happen: After abandoning these three kusala dhammas, wholesome actions, good verbal actions, and good mental actions, and after accepting these three unwholesome physical actions, evil actions, evil thoughts, these practice them. Why? The samanas, This brahmin does not see the danger, the inferiority, the defilement of the unwholesome states, the detachment, the benefit, and the purity of the wholesome states. Since it works, if there is any view that says it doesn't work, then that is a wrong view. Because it works, if anyone thinks that it doesn't work, that's wrong thinking. Because it works, if anyone says it doesn't work, that's wrong speech. Because it works, if someone says it doesn't work, then self-contradictory times against those arahants have known to work. Because it works, if someone convinces others that it doesn't work, then that persuasion is against the magic, and because that persuasion is against the magic, that person praises himself and criticizes others. Thus, before one's good precepts are abandoned, the evil precepts are upheld. And wrong views, wrong thoughts, wrong speech, The opposition to the Noble Ones, the persuasion against the wonderful dharma, the praise of oneself and the disparagement of others, thus arise due to wrong views. Here, householders, the wise think as follows: If it doesn't work, this time, after the breakup of the body and death, the self feels secure. If it works, this position, after the breakup of the body, after death, will be reborn in an evil realm, a bad destination, a lower realm, and a hell. Even if the wish is not effective, if the words of those recluses and brahmins are true, then this person, right now, is rebuked by wise men: "This man follow the evil precepts, have wrong views, and unproductive policies." And if it works, this position will face misfortune on both sides: right now, being rebuked by wise people; After the breakup of the body, after death, one will be reborn in an evil realm, an evil destination, a lower realm, and a hell. Thus, this "nothing diverts" dharma is upheld, mispracticed, because he accepts only one side, and ignores the wholesome side. Here, householders, those contemplatives and brahmins who hold a position as follows, have the following view: "Doing it yourself or making others do it... (as above) ... will lead to blessings." . For these people, this event is expected to happen: After abandoning these three unwholesome states, acting evil in body, acting evil in speech, and acting in an evil mind, and after accepting these three wholesome dharmas, doing good deeds, good speech, good mind, these practice them. Why? For these recluses and brahmins see the danger, the inferiority, the defilement of the unwholesome states, the detachment, the benefit, and the purity of the wholesome. Because it works, if there is any view that says it works, that is right view. Because it works, if anyone thinks that it works, That was the right mindset. Because it works, if someone says it works, then it's right speech, because it works drought is known to work. Because it works, if someone convinces others that it is effective, then that persuasion is in harmony with the Dharma, and since that persuasion is in accordance with the wonderful Dharma, he does not praise himself and criticize others. Thus, before his evil precepts were abandoned, the good precepts were upheld. And right view, right thinking, right speech, non-contradiction with the sages, persuasion in accord with the wonderful dharma, and non-praise and disparagement of others, thus arise, due to right view. . Here, householders, the wise think as follows: If it works, this position, after the breakup of the body and death, will be reborn in a good animal, in the heavenly world, in this world. If the desired effect is not available, if the words of those recluses and brahmins are true, then he will be praised even now by wise people: "This person follows the good precepts. , have right views and effective policies". And if it works, this position both faces luck: right now, it is praised by the wise; After the breakup of the body, after death, one will be reborn in a good destination, in the heavenly realm, in this world. Thus, this "nothing turns" is upheld, properly practiced, because he accepts both sides, and ignores the unwholesome side. (III. Theory of causality) Hey, householders, there are a number of contemplatives and brahmins who hold the following views, with the following views: "There is no cause, no predestined, sentient beings contaminated; without cause and grace, all sentient beings are polluted. Without causes, without conditions, all sentient beings are purified; without cause and without grace, all sentient beings are purified. There is no force, no effort, no manpower, no human effort. All sentient beings, all sentient beings, all sentient beings, all living beings are not free, have no power, and are not diligent. Those beings are led, governed by fate, by chance, by their nature. Those sentient beings enjoy a painful and happy life, according to their six kinds of rebirth.” Now, householders, there are some contemplatives and brahmins who speak contrary words to those contemplatives and brahmins. These people have said as follows: “There are causes and conditions, sentient beings are polluted; There are no causes, no conditions, and all sentient beings are polluted. With causes and conditions, all sentient beings are purified. Without causes, without conditions, sentient beings are purified. There is force, there is diligence, there is human resources, there is human effort. All sentient beings, all sentient beings, all sentient beings, and all living beings are not without freedom, without power, without effort. It is not that those beings are led, governed by fate, by chance, by their nature. It is not that they enjoy the painful and pleasant life according to their six kinds of rebirth.” Hey Homeowners, what do you think? Are these recluses and brahmins speaking contradictory words? —Yes, venerable sir. —Here, householders, those recluses and brahmins who hold the following position, have the following view: "There is no cause, there is no condition ... (as above) ... they experience suffering. lost.". For these people, this event is expected to happen: After abandoning these three wholesome dharmas, friendly conduct, good verbal action, and good mental action, and after accepting these three unwholesome states, evil body, bad speech, evil mind, these will practice. Why? These contemplatives and brahmins do not see the danger, the inferiority, the defilement of unwholesome states, the detachment, the benefit, and the purity of kusala dhammas. Since there is a cause, if there is any view that says there is no cause, then that is a wrong view. Since there is a cause, if anyone thinks that there is no cause, then that is thinking. Since there is a cause, if anyone says that there is no cause, then that is wrong speech. Since there is a cause, if anyone says that there is no cause, then it contradicts itself with those of the Arahants who know there is a cause. Because there is a cause, if someone convinces another that there is no cause, then that persuasion is against the wonderful Dharma, and because that persuasion is against the wonderful Dharma, that person praises himself and criticizes others. Thus, before one's virtuous conduct is abandoned, the evil precepts were upheld. And wrong views, wrong thoughts, wrong speech, opposition to the Noble Ones, persuasion against the wonderful dharma, self-praise and disparagement of others, so these different evils and dhammas arise because of wrong views. Here, householders, the wise think as follows: If there were no causes, this position, after the breakup of the body and death, feels secure in itself. If there is a cause, then this position, after the breakup of the body, after death, will be reborn in an evil realm, an evil destination, a lower realm, and a hell. Even if he wanted to have no cause, if the words of those recluses and brahmins were true, he would be rebuked by the wise right now. "This person follows the evil precepts, has wrong views, and advocates no benevolence." And if there is a cause, in this position, both sides will meet with misfortune: in the present, being rebuked by wise people; After the breakup of the body, after death, one will be reborn in an evil realm, an evil destination, hell, hell. Thus, this "no-diversion" dharma is upheld, mispracticed, because he accepts only one side, and ignores the wholesome side. Here, householders, the contemplatives and brahmins who have the following doctrines, have the following views: "There are causes, there are conditions ... (as above) ... they experience enjoyment". For these people, this event is expected to happen: After abandoning these three unwholesome states, acting evil in body, acting evil in speech, and acting in an evil mind, and after accepting these three wholesome dharmas, doing good deeds, good speech, good mind, these practice them. Why? For these recluses and brahmins see the danger, the inferiority, the defilement of the unwholesome states, the detachment, the benefit, and the purity of the wholesome. Since there is a cause, if there is any view that says there is a cause, then that is right view. Since there is a cause, if one thinks that there is a cause, That was the right mindset. Since there is a cause, if someone says that there is a cause, then that is right speech. Since there is a cause, if anyone says that there is a cause, time and space contradict themselves, in contrast to the arahants who have known there is a cause. Since there is a cause, if someone convinces another that there is a cause, then that persuasion is in accordance with the wonderful Dharma, and since that persuasion is in accordance with the wonderful Dharma, he does not praise himself and criticize others. Thus, before his evil precepts were abandoned, the good precepts were upheld. And right view, right thinking, right speech, non-contradiction with the sages, persuasion in accord with the wonderful dharma, and non-praise and disparagement of others, thus arise, due to right view. . Here, householders, a wise person thinks as follows: If there is a cause, this person, after the breakup of the body, after death, will be reborn in a good destination, in the heavenly world, in this world. Even if he wanted to have no cause, if the words of those recluses and brahmins were true, he would be praised by the wise: "This man follows the good precepts. , have right views, advocates have benefactors". But if there is a cause, then this person will be fortunate on both sides: even now, being praised by wise people, after the breakup of the body, after death, he will be reborn in a good destination, in the heavenly world, in this world." . Thus, this "nothing turns" is upheld, properly practiced, because he accepts both sides and ignores the unwholesome side. (IV. Theory of No Formless Realm) This homeowner, there are a number of samanas and brahmins who have the following treatise, have the following views: "Absolutely cannot have formless realms". There are also some contemplatives and brahmins who speak contradictory statements against those ascetics and brahmins. They said the following: “There is definitely a formless realm.” Hey Homeowners, what do you think? Do these recluses and brahmins speak contradictory words? —Yes, venerable sir. —Here, householders, a wise man thinks thus: "Those recluses and brahmins who hold the following position, hold the following view: 'Absolutely there cannot be nothingness. color", we do not see that. The contemplatives and brahmins who hold the following doctrines, have the following views: "There is absolutely no formless realm", I did not know that. And if we don't know, don't see, but just accept one side and declare: "This is the truth, everything else is delusion," then such a time is not worthy of us. Those contemplatives and brahmins who hold the following doctrines have the following view: "There is absolutely no formless realm", if the words of those contemplatives and brahmins are true. , when this event occurs: I will certainly be reborn in the place of the mind-made form deities. As for those contemplatives and brahmins who hold the following doctrines and have the following view: "There is absolutely no formless realm," if the words of those contemplatives and brahmins are correct. In fact, when this event occurs: I will certainly be reborn in the place of the formless gods, due to the establishment of perception. Depending on what has form, grasping sticks, grasping swords, struggles, avoidance of arguments, arguments, resistance to disputes, separation of speech, and false speech are all seen. But there will be no such things in the formless realm.” By contemplating thus, he achieves the dispassion, the detachment of covetousness, the cessation of rupa. (V. Theory of No Cessation) Hey, householders, there are some contemplatives and brahmins who hold the following view, having the following view: "There cannot be a complete extinction (Bhavanirodha) face". Now, householders, there are some ascetics, The brahmin spoke in contradiction to the recluses and brahmins. They have said as follows: "There can be a total extinction". Hey Homeowners, what do you think? Are these recluses and brahmins speaking contradictory and opposing words? —Yes, venerable sir. —Here, householders, a wise man thinks thus: "Those contemplatives and brahmins who hold the following position, hold the following view: 'There cannot be total extinction. face", we do not see that. Those contemplatives and brahmins who hold the following position, have the following view: "There can be a complete extinction of life", I did not know that. And if we don't know, don't see, but only accept one side and declare: "This is the truth, everything else is delusion", then such a time is not worthy of us. Those contemplatives and brahmins who hold the following doctrines have the following views: "There cannot be a total extinction", if the words of those recluses and brahmins are true, then this event will happen: I will certainly be reborn in the place of formless gods. by thought. As for the recluses and brahmins who hold the following position, have the following view: "There can be a total extinction", if the words of the recluses, brahmins- That door is true, when this event happens: I will definitely enter Nirvana right now. The venerable recluses and brahmins who hold the following position, have the following view: "There cannot be a complete cessation of existence", at this time their view is close to craving, close to fetter, close to pleasure, close to attachment, close to clinging. As for those contemplatives and brahmins who hold the following doctrine, have the following view: "There can be complete extinction," then their view is close to dispassion, close to no fetters, close to no craving, close to non-attachment, close to non-attachment.” By contemplating thus, he attains renunciation, non-greed, cessation of beings. (Four classes of people) Householders, there are these four classes of people present in this life. how is four? Here, householders, there are people who torture themselves, dedicated to self-torment. Here, householders, there are people torturing people, dedicated to tormenting people. Here, householders, there are people who are both self-tormenting, dedicated to self-torture, and also torturing others, dedicated to torturing others. Here, householders, there are people who both do not torture themselves, do not devote themselves to tormenting themselves, do not torture others, do not devote themselves to tormenting others. He does not torture himself, does not torment others, in the present moment, without lust, without longing, feels cool, feeling happy life, self-abiding in Brahma. And what, householders, is a self-tormentor, dedicated to self-torture? Here, householders, there are some people who live naked, live without formality, lick their hands clean, go begging and refuse to step forward, beggars refuse to stand in one place, do not accept food brought. , do not accept special food, do not accept invitations to eat, do not accept from the mouth of the pot, do not receive from the rim of the pan, do not receive at the threshold, do not accept between sticks, do not accept between rice mills, no accept from two people eating, do not accept from a pregnant woman, do not accept from a nursing woman, do not accept from a woman having sex with a man, do not accept food donations, do not accept at where dogs stand, do not accept flies, do not eat fish, eat meat, do not drink cooking wine or yeast. Does he accept only one meal, or only one piece, or he accepts only two meals, or only two bites... or he accepts only seven meals, or he accepts only seven bites . He feeds on only one bowl, feeds on only two bowls, ... feeds on only seven bowls. He only eats one meal a day, two meals a day, ... seven days a meal. Thus he lived according to the conduct of abstinence until half a month to eat only once. He only eats wild grass, octopus rice, wild rice, shredded skin, seaweed, broken flour, rice scum, sesame paste, grass, or cow dung. He eats fruit, eats the roots of trees in the forest, eats fallen fruit to live. He is clothed in coarse linen, in coarse linen mixed with other cloths, in linen cloths which are wrapped and thrown away, in powdered linen robes, in the bark of a tirīṭa tree as a robe, in the skin of a black chamois, and in a robe of braided cotton. black chamois skin, clothed with auspicious grass, robes of bark, robes of clapboard, robes of hair braided into blankets, robes of braided ponytail, and robes of wool. He is a person who lives by plucking hair and beard, one who specializes in the practice of plucking hair and beard, one who follows the practice of standing, giving up his seat, one who is sitting in the middle of the street, dedicated to living by the practice of sitting in the pit, diligently, is a person who uses thorns as a bed, often sleeps on a bed of thorns, lives a night to bathe three times, follows the behavior to bathe in water (to wash away sins). Thus, in many ways, he lives a self-tormenting life, concentrating on self-torment. Thus, householders, are called self-tormentors, dedicated to self-torture. And, householders, what kind of person is a torturer, dedicated to tormenting people? Here, householders, there is a butcher who kills cattle, a butcher who kills pigs, was a duck slayer, a hunter, a hunter, a fisherman, a thief, an executioner of thieves, jailers, and other wicked people. Thus, householders, is called a torturer, dedicated to tormenting people. And what, householders, is a person who is both self-tormenting, dedicated to self-torture, and tolerating others, dedicated to tormenting others? Here, householders, there is a king, of the Shadi class, or a millionaire brahmin. He ordered a new lecture hall to be built on the east side of the city, shaved off his hair and beard, put on a coarse leather robe, smeared his whole body with shisha and oil, scratched his back with a deer horn, entered the auditorium with his main wife and a Brahmin priesthood. Then he lay down on the bare ground with only a slice of grass. A king who lives with milk from a cow's udder, has calves of the same color; the main wife lives with milk from the second breast; and the sacrificial brahmin lived on his own with milk from the third breast. Milk from the fourth breast is used for fire sacrifice. And the young calves live with the rest. The king said, "Kill some bulls for sacrifice, kill some calves for sacrifice, kill some calves for sacrifice, kill some goats for sacrifice, kill some lambs for sacrifice, cut down some trees to make columns for sacrifice, gather some dabba grass for the place of sacrifice. And the servants, the servants, the servants, these people, out of fear of the rod, out of fear of danger, with their faces filled with tears, wept as they did the work. Thus, householders, are called people who both self-torture, dedicated themselves to self-torment, and also torturing others, dedicated to tormenting others. And what kind of people, householders, are both not torturing themselves, not diligently torturing themselves, and not torturing others, not dedicated to torturing people; right now there is no lust, no longing, tranquillity, feeling cool, feeling happy, body dwelling in the Brahma body? Here, householders, the Tathāgata appears in the world as an Arahant, Rightly Enlightened, Perfectly Well-versed, Well-Known, World-Knower, Unsurpassed, Master of Master, Master of Heaven and Humanity, Buddha, World-Honored One. The Tathagata, after personally realizing himself with superior wisdom, this world, which is the heavenly realm, the demon world, and the Brahma world, including this world with contemplatives, brahmins, gods, and humans, declares this. He was enlightened. He preached the Dharma in the beginning, good, in the middle, good in the end, full of literature, and he taught the holy life, which was completely and completely pure. A householder or a patriarch, or a person born in a (lower) caste, hears that dharma and, after hearing it, develops faith in the Tathagata. When you have that faith, he thinks: "Family life is full of ups and downs, the road is full of dust. The monastic life is as liberal as space. It is not easy for a person living at home to be able to live the holy life completely fully, completely, completely pure, white as a shell. So we should shave off our hair and beard, put on the kashāya, go forth from the home life, renounce the family, live without family.” Some time later, that person abandons small possessions, or abandons large possessions, abandons small relatives, or leaves large relatives, shaves off his hair and beard, puts on a kashāya, and leaves home, giving up. family, living without family. Thus he ordained, practices the precepts and conduct of the bhikkhus, abstains from killing, abstains from killing, abandons the staff, abandons the sword, knows shame, fear, has loving-kindness and compassion. pity the happiness of all sentient beings and sentient beings. He abstains from taking what is not given, abstains from taking what is not given, I just want what I have given, live in purity, without stealing. He renounces the non-Brahma life, lives according to the holy life, lives a life of seclusion, abstaining from lowly lust. He abstains from lying, speaks truthfully, regards the truth, is certain, trustworthy, does not deceive the world. He forsakes two-tongued speech, abstains from two-toned speech, hears something in this place, and does not go to another place to speak in order to cause division in these people; If you hear something over there, don't go and tell these people to create divisions among others. Thus he lives in harmony the dissenters, encourages those in harmony, rejoices in harmony, delights in harmony, rejoices in harmony, speaks words that lead to harmony. He abstains from evil speech, abstains from evil speech, speaks words that are gentle, pleasing to the ear, endearing, sympathetic to the mind, elegant, pleasing to many; he said such words. He abstains from frivolous speech, abstains from frivolous speech, speaks at the right time, speaks truthfully, speaks with meaning, speaks the Dharma, speaks the law, speaks words worthy of preservation, words that are timely and reasonable. , systematic, useful. He abstains from harming the seeds and plants, eats one meal a day, does not eat at night; give up unfashionable dishes; give up going to dance, singing, music, performances; waive wreaths, fragrances, lotions, jewelry, and fashions; abandon the use of high beds and large beds; renounce gold and silver; refuse to receive the seeds; abstain from accepting raw meat, renounce women and girls; abstain from accepting male and female slaves; refuse to accept sheep and goats; refuse to accept poultry and pigs; refuse to accept elephants, oxen, horses and mares; give up not to receive upland fields; refuse to use people as brokers or act as brokers themselves; abstain from trading; abandon the frauds of balance, money and measurement; abstain from wrong practices such as bribery, fraud, fraud; abstain from hurting, killing, restraining, plundering, stealing, plundering. He lives knowingly enough, content with a robe to cover his body with alms food to feed his stomach, and carries with him wherever he goes (y and bowl). Just as a bird flies everywhere with two wings, so too, a monk is content with a robe to cover his body, with alms food to feed his stomach, and he carries it wherever he goes. He achieves this holy skandha, and enjoys an unblemished inner happiness. When the eye sees form, he does not grasp the general sign, does not grasp the particular characteristic. What causes, because the eye is not controlled, cause craving, grief, evil deeds, unwholesome dhammas arise, he restrains himself from those causes, protects the eye, practices eye protection. When the ear hears the sound… the nose smells the incense… the tongue tastes the taste… the body feels… the mind perceives the dharmas, he does not grasp the general characteristics, does not grasp the particular characteristics, what are the causes, because the mind faculty is not controlled, causes craving, grief, and evil unwholesome states to arise, he subdues that cause, upholds the mind-base, practices the maintenance of the mind-base. He achieves the Saints, the protectors of these senses, and enjoys an unstained happy life inside. The position when going forward, when going back and forth are aware; when looking straight, when looking around are aware; when bending, when stretching, be aware; when wearing double y, bowl, upper y are aware; when eating, drinking, chewing and swallowing, be aware; when defecating, urinating are awake; When walking, standing, sitting, lying, waking, speaking, and being quiet, all are aware. He achieves this noble world aggregate, attains this saintly protector of the senses, attains this noble mindfulness of awareness, chooses a secluded abode, such as a forest, a tree stump, a ravine, a rock cave, a charnel ground , outdoor groves, piles of straw. After eating and returning from his alms round, he sat cross-legged, with his back straight in the place mentioned above, and abiding mindfully in front of him. He abandons sensual desire in the world, lives with a mind free from lust, purifies his mind of lust and covetousness. Abandoning anger, he lives with a mind free of anger, with loving-kindness and compassion for all sentient beings, purging his mind of anger. Abandoning laxity and laxity, he lives free from lethargy, with his mind directed towards the light of mindfulness and awareness, purging his mind of lethargy. Abandoning restlessness and remorse, he lives without agitation, inwardly calm, purifies his mind of restlessness and remorse. Abandon doubt, he lives free from doubt, without hesitation, purging his mind of doubt about kusala. He, having abandoned these five hindrances, which defile the mind and weaken his wisdom, he renounces sensual pleasures, abandons unwholesome dharmas, attains and abides in the first jhāna, a state of rapture and rapture induced by sensual pleasures. birth, with four reach. He ceases to seek and to four, attains and abides in the second jhāna, a state of bliss born of concentration, free from thought, without thought, inwardly one-pointed. He separates from joy, abides in equanimity, is mindful, aware, and feels the pleasure of life, which the Noble Ones call equanimity, peace, and abiding in the third Zen. He has let go of pleasure, of suffering, of joy and grief, which he has felt before, and attained and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm, and unmoving, he directs his mind to complete life wisdom. He remembers past lives, such as one life, two lives, three lives, four lives, five lives, twenty lives, forty lives, fifty lives, one hundred lives, one thousand lives, one hundred thousand lives. , many destructive kalpas, many successful eons. He remembers: 'In that place, I had such a name, such a family name, such a caste, this way of eating and drinking, such a painful life, such a life span. After being there, I was born there. In that place, I had such a name, such a family name, such a caste, this way of eating and drinking, such a painful life, such a life span. After I died there, I was born here.” Thus he remembers past lives, also with outlines and details. With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, steady, immovable, he directs his mind to the birth and death of sentient beings. He with his pure divine eye, superhuman, sees the life and death of living beings. He clearly understands that sentient beings are inferior, the noble, the beautiful, the ugly, the fortunate and the unfortunate, all due to their actions. He thinks: "Indeed, these beings accomplish evil deeds of the body, accomplish evil deeds of speech, accomplish evil deeds of mind, slander the nobles, follow wrong views, create evils. profession according to wrong views. These people, after the breakup of the body, after death, must be reborn in the bad realms, in the bad destinations, in the lower realms, in hell. As for these beings, they accomplish virtuous deeds of body, accomplish virtuous deeds of speech, accomplish virtuous deeds of mind, do not slander the sages, follow right view, create karma according to right view, this person, after the breakup of the body, death, be reborn in the good animals, the heavenly world, in this world. Thus he, with his pure divine eye, superhuman, sees the life and death of living beings. He clearly understands that sentient beings, the lowly, the noble, the beautiful and the ugly, the fortunate and the unfortunate, are all due to their actions. With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm, and unmoving, he directs his mind to the taint of knowledge. He understands as it really is: 'This is suffering', understands as it really is: 'This is the origin of suffering', understands as it really is: 'This is the cessation of suffering', understands as it really is: 'This is the Path leading to suffering. cessation" knowledge as it really is: "These are the taints", knowledge as it really is: "This is the cause of the taints", knowledge as it is: "This is the destruction of the taints", knowledge as true: "This is the Path leading to the destruction of defilements". By knowing this, Seeing this, his mind is freed from the taint of desire, from the taint of existence, from the taint of ignorance. With regard to the liberated self thus arises the understanding: 'I am liberated'. His wisdom: "Birth has ended, the holy life has been accomplished, what needs to be done has been done; After the present life, there is no going back to this life.” Thus, householders, the so-called class of people who do not torture themselves, do not focus on self-torment, do not torture others, do not focus on torturing others; right now, there is no lust, no longing, feeling cool, feeling happy, ego dwelling in the Brahma body. When this was said, the Brahmins, the householders of Sāla, said to the Blessed One —Wonderful, venerable Gotama! How wonderful, Venerable Gotama! Venerable Gotama, like a man who raises what has fallen, exposes what is hidden, shows the way to those who have gone astray, bring light into the darkness so that those who have eyes can see color. Likewise, the Dharma has been explained by the Venerable Gotama by many means of presentation. We take refuge in Venerable Gotama, take refuge in the Dharma, and take refuge in the Sangha. May Venerable Gotama accept us as lay people. From now until the common network, we would like to worship forever.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.8/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.