Sequence 45 Summer Of The Buddha-Buddha. Summarizing the special features of each summer of the Buddha: 1- The first summer: After giving the Dhammacakkappavattanasutta (Dhammacakkappavattanasutta) discourse for the first time on the full moon day of the sixth month, to save the group of 5 bhikkhus, Only the Great Elder Koṇḍañña realized the truth of the Four Noble Truths, attained the Noble Path-Entertainment, the Noble Fruition-Entertainment, and Nirvana, becoming the first Saint in the teaching -Dharma of Buddha Gotama. Venerable Elder A At that time, the Three Jewels: the Buddha, the Dharma, and the complete Sangha appeared first in the world. On June 16, the day starting in the 4 months of the rainy season, Buddha Gotama and a group of 5 bhikkhus settled down for the first time in the deer-liberating garden called Isipatana, near the city of Barāṇasī for 3 months, not until September 16th. On the first days of immigration from June 16 to June 19, in the order of each day: – On June 16, Venerable Vappa realized the truth of the Four Noble Truths, attained Entry -Save the Holy Path, Enter the Save-Saint-Result, Nirvana, become a Saint-Enter-streamer, and then respectfully ask the Buddha for permission to live as a bhikkhu. The Buddha allowed the life of a bhikkhu by calling: "Ehi Bhikkhu." Likewise, on June 17, Venerable Bhaddiya became a stream-enterer saint, then respectfully asked the Buddha for permission to live as a bhikkhu. – On June 18, the Venerable Mahānāma became a Saint of stream-entry, then respectfully asked the Buddha for permission to live as a bhikkhu. – On June 19, the Venerable Assaji realized the truth of the Four Noble Truths, attained the Noble Path of stream-entry, the Saint-fruit of the stream-enterer, and Nirvana, became a Saint-turned-streamer, then respectfully ask the Buddha for permission to live a bhikkhu. The Buddha allowed the life of a bhikkhu in the manner of calling: "Ehi Bhikkhu" - On June 20, the Buddha gave a discourse on the Anattalakkhaṇasutta: Sutra of State-State-No-Self, to save the group of 5 bhikkhus. , all have attained from the One-Returning Noble Path, the One-Returning Noble Fruit and Nirvana, the Non-Returning Noble Path, the Non-Returning Noble Fruit and Nirvana, the Holy Arahant- Dao, Arahant of the Holy Fruit and of Nirvana, become a Holy Arahant. Thus, the first five Arahants, disciples of Gotama Buddha, appeared in the human realm, in the early days of summer. After that, the Buddha preached the Dharma to save the son Yasa, along with 54 of his friends, who all became arahants, then left home to become bhikkhus, and 55 more arahants. -Han Thanh Van disciple of the Buddha. After the end of the summer, the Buddha and 60 Arahants, each going a different path, to preach the Dharma to save sentient beings - beings with good conditions should be saved. 2- The second summer: The Buddha along with 20,000 great monks-Bhikkhu-Bhikkhus-Sangha migrated to the Veḷuvana temple near the city of Rajagaha. After the end of the summer, the Buddha and the great-Venerable-Bhikkhu-Bhikkhu- Sangha traveled everywhere preaching the Dharma to save sentient beings. 3-4 Summer Tuesday and Wednesday: The Buddha travels everywhere to preach the Dharma to save sentient beings with good conditions to save. In the rainy season, the Buddha returned to settle down on the third and fourth summer with the great monks and monks at Veḷuvana temple, near the city of Rajagaha. Fifth Summer: The Buddha, together with the great monks, monks, settled down at the Kuṭāgāra lecture hall, in the great forest near the city of Vesālī. At that time, Mahāpajāpatigotamī and 500 Sakya women shaved their heads and wore the same robes as the monastic, walked barefoot from the city of Kapilavatthu to the city of Vesālī, stood crying in front of the Kuṭāgāra lecture hall because of self-pity because the Buddha did not allow a woman to become a monk in the Buddha's teachings. . Venerable Elder Ānanda met her mother-in-law Mahāpajāpati-gotamī to understand her wish, so he went to pay homage to the Blessed One, and asked him to allow the woman to be ordained as a bhikkhuni. The Buddha taught that: If the mother-in-law Mahāpajāpatigotamī accepts the eight great dharmas (garudhamma), then that is the mother's renunciation to become a bhikkhuni. Venerable Elder Ānanda came back and told Mahāpajāpatigotamī that eight important things were clear. She very happily accepted those eight great dharmas and strictly practiced them fully and completely for the rest of her life. It was Mahāpajāpatigotamī's renunciation to become a bhikkhuni, and 500 Sakya women became bhikkhunis for the first time due to the practice of reciting natticatutthakam-mavācā (from then on, becoming a bhikkhu) ni according to the Aṭṭhavācīkūpasampadā manner by the Sangha of 2 schools: bhikkhu-ni-monk first and bhikkhu-monk later). Thus, the bhikkhuni-sangha appeared in the teaching of Gotama Buddha starting from the fifth lower year of the Buddha, at the Kuṭāgāra lecture hall, in the great forest near the city of Vesālī. Sixth Summer: The Buddha, together with the great monks, monks, settled down at Mount Makula in the country of Magadha. An incident happened, the rich man Rajagaha had a very precious red agarwood tree, he gave a lathe a bowl and hung it on a tall tree and announced: "In this life, if anyone is a saint If an arahant has supernatural powers, ask him to fly up to take this bowl of incense, I will generate faith in him.” The six groups of pagans, who often thought of themselves as arahants with many supernatural powers, all came to the rich man to offer the bowl, but the rich man said, "If you are an arahant, you can If you have supernatural powers, ask him to fly up and take the bowl down here." For the past 6 days, no one has been able to fly up to take that bowl, so the people of Rajagaha thought to themselves: Is there no holy Arahant in this life? On the seventh day, Venerable Mahāmog-gallana and Venerable Piṇḍolabhāradvāja went for alms in the city of Rājagaha. Upon hearing such news, the Venerable Mahāmoggallāna told the Elder Piṇḍolabhāradvāja to fly up to take the bass bowl, to bring faith to everyone. Venerable Elder Piṇḍolabhāradvāja transformed the magical power to fly up to take that bass bowl, then flew 3 times around the city-city Rajagaha, then landed lightly at the rich man's house. The rich man generated pure faith, invited the Elder into the castle, sat on a noble seat, then bowed to the Elder and accepted the bowl, offering food to the Elder. Venerable Venerable Piṇḍolabhāradvāja returned to the temple, there were a large number of people who had not seen the Elder performing miracles with their own eyes, so they pulled together to find the Elder, respectfully requesting the Elder to perform miracles. show them. At that time, the World-Honored One knew what had happened, so he assembled the monks, and then the Blessed One rebuked the Elder Piṇḍolabhāradvāja, saying: - Hey Piṇḍolabhāradvāja! Only this bass bowl that I perform miracles for people at home to see. It is not the duty of the recluse, not to generate faith in the unbeliever. That's the first reason, the Buddha's regulation forbade the bhikkhus not to perform miracles for lay people. Any bhikkhu who performs miracles, that bhikkhu breaks the precept dukkaṭa (bad conduct). Then, the Buddha instructed to break the agarwood bowl into small pieces, finely ground to make eye drops for monks with eye pain. 7. Summer Saturday: The Buddha ascended to the heavens of the Three-Three-Three-Thousands of Heaven, to settle down in summer for 3 months (1) during the rainy season, preaching the Abhidhammapiṭaka (Tibetan Abhidhamma-Dharma) including: The seven great sets: the Dhammasaṅgaṇī, the Vibhaṅga, the Dhatukathā, the Puggalapaññatti, the Kathāvatthu, the Yamaka and the Paṭṭhāna sets, to save the Buddha-Mother (the present life is a male deity Santussita from the Tusita heaven- da-tian appears). The deity Santussita realizes the truth of the Four Noble Truths, attains the Noble Path-entertainment, the Saint-fruit stream-entry, Nirvana, becoming a stream-enterer saint, together with 800 thousand million (800 billion) gods, Brahma becomes a low or high saint depending on the perfection of each. On the 16th day of September, the Buddha returned to the human realm from the heaven of the Three-Thousand-Thousands, at the gate of the city of Saṅkassa, the great monks, the monks, - the male- and female-partners welcomed the Buddha in large numbers. 8th Summer: The Buddha, along with the great-Venerable-Bhikkhu-Bhikkhu-Sangha, resided at the temple in the Bhesakaḷavana forest in the Bhaggajanapada region, to save the people of Susumāragira. 9- The ninth summer: The Buddha, together with the great monks and monks, resided in Ghositārāma temple near the city of Kosambi. 10th Summer: Two groups of monks from Kosambi quarreled, the Buddha advised them, but they refused to listen, so the Buddha dwelt in the Pālileyyaka forest and settled down alone. during the three months of the rainy season. The Pālileyyaka grove is about halfway between the city-city of Kosambi and the city-city of Sāvatthi. 11- The eleventh summer: The Buddha came to the provincial capital of Dakkhiṇagiri with the great monks of the Sangha, then settled down in the Dakkhiṇagiri temple, near the Brahmin Ekanāḷa's neighborhood, to save his life. the brahmin Kasibhāradvāja left home to become a bhikkhu, then the bhikkhu Kasibhāradvāja practiced Dharma-practice-meditation-wisdom leading to the attainment of an Arahantship. 12. The twelfth summer: The Buddha, together with the great monks and monks, settled down in Verañjā at the invitation of the Brahmin Verañjā. At that time, the land of Verañjā encountered a drought, failed to produce crops, a famine arose, a large number of people starved to death, because, due to lack of food, the bhikkhus went for alms without food. A group of merchants from Uttarāpatha, with 500 chariots, had just arrived in Verañjā and had a rainy season, so they had to stay. They saw the bhikkhus go for alms, but got nothing, so they made meritorious alms-giving, offering rice as food for horses, pounding it into red rice to cook rice, making offerings every day to come. Buddha and the monks. Especially offer Venerable Elder Ānanda butter, honey, sugar, etc. to Venerable Elder Ānanda as food offerings to the Buddha. During those 3 months of summer settlement, the Buddha and the great monks of the Sangha had to endure the situation of rice cooked with red rice (It was one of the Buddha's old bad karma left over a little bit). peak, and also affects the bhikkhus close to the Buddha). 13- The thirteenth summer: The Buddha settled down in a temple on Mount Caliya near the Jantu house, in the land of Caliya. From this first summer to this thirteenth summer, the Buddha did not have a monk who was a permanent attendant to take care of the Buddha, sometimes this bhikkhu, sometimes this bhikkhu. change each other to serve the Buddha-Buddha. During this summer, the monk Meghiya was the Buddha's attendant. One day, when a monk was going for alms in the village of Jantu, he saw outside the mango orchard by the riverside, a beautiful, tranquil, pleasing natural scene, so the monk Meghiya wanted to go to that place to practice the Dharma. - practice meditation. On his return, the monk Meghiya entered to pay homage to the Blessed One, and asked the Blessed One for permission to go there to practice meditation as he wished. The Buddha considered that it was not timely, so he taught that: - Hey Meghiya! You should wait for another bhikkhu to come to take his place, then go. So the Buddha commanded, the monk Meghiya still begged to go, The Buddha advised three times that the Bhikkhu Meghiya refused to listen, knowing that he could not stop, so the Buddha had to allow it. Bhikkhu Meghiya bowed down to the Buddha and then departed, leaving the Buddha alone on Mount Caliya. When the bhikkhu Meghiya came to the mango orchard and sat down to practice the dharma-meditation, the wrong-thought-consciousness arose, making the mind hot-tempered and irritable, so he could not practice the Dharma-practice-meditation-meditation, nor could he practice meditation. practicing the Dharma-practicing wisdom-meditation, the monk Meghiya returned to pay homage to the Blessed One and said: - Dear World-Honored One, a monk with pure faith in the Tam- Bao, when wrong-thinking, unwholesome-dhammas arise, hinder the practice of the practice of meditation, the practice of meditation and wisdom. - Dear World-Honored One, are there any methods to eliminate wrong thinking, to support the practice of meditation, to practice meditation and wisdom? White Sir. The Buddha taught that: - Hey Meghiya! Practitioners who have not yet been able to destroy the defilements, depression, and anxiety, need to have all 5 dharmas: 1- Having good friends, good friends. 2- Being a person of pure morality, carefully observing the precepts, keeping his body and speech clean and pure, traveling to a safe place for holy conduct, often sees great calamity in small mistakes. 3- Being a person who knows how to be content in 4 things everyday. 4- Having a mind of constant effort to destroy evil dharmas, to cause good dhammas to arise and grow. 5- Having the meditative wisdom to see clearly, to know the arising and passing away of nama-dhammas, rupa-dhammas, leading to the destruction of defilements, depression, and liberation from suffering. Those are the 5 methods of killing evil thoughts, to support the practice of meditation, and the practice of meditation, leading to liberation from the suffering of birth and death. Bhikkhu Meghiya obeyed the teachings of the Buddha. Not long after, the monk Meghiya practiced Dharma, meditated, and wisdom, leading to the realization of the four Noble Truths, attained the 4 Noble Paths, the 4 Holy Fruits, and Nirvana, becoming an Arahant. 14- The fourteenth summer: The Buddha settled down at the Jetavana temple of the rich man Anāthapiṇḍika, near the city of Sāvatthi. In this summer, the novice Rahula turned 20 years old and was elevated to the rank of bhikkhu, by the Venerable Elder Sāriputta as the priest (upajjhāya) and the Venerable Mahāmoggallāna as the teacher. utterances and utterances (ācariya). The Buddha knew that the bhikkhu Rahula had all the ten perfections of conduct, so the Buddha intended to preach the Dharma to the bhikkhu Rahula, to eradicate all defilements and woes. That day, after returning for alms in the city of Sāvatthi, the Buddha instructed the bhikkhu Rahula to take his seat (sitting cloth) to the forest south of the city of Sāvatthi to rest for lunch. Countless devas and Brahmas accompanied the bhikkhu Rahula, knowing that the World-Honored One preached the Dharma to save the bhikkhu Rahula and eradicate all afflictions and depressions. The Buddha taught the Cūḷarāhulovādasutta Sutta: The Sutra of the Young Rāhula Bhikkhu. After listening to the sutta, the bhikkhu Rahula realized the truth of the Four Noble Truths, from the stream-entry to the Noble Path, to the fruit of the stream-entry, to Nirvana, to the Arahantship. -The Way, Arahantship, Fruition, Nirvana, eradicating all afflictions, depression, becoming a noble Arahant with the four wisdom-analysing and six-way communication. At the same time, innumerable devas and brahmins also become high or low-ranking saints according to the power of the perfections of conduct and the five dharma-lords (indriya): faith-dharma- the master, the dharma master, the dharma master, the dharma master, the dharma master, the wisdom dharma master of each devas, brahma. 15th Lower Fifteenth: The Buddha, along with the great monks and monks, resided in the Nigrodhārāma temple near the capital city of Kapilavatthu. King Mahānāma of the Sakya family built an abode to make offerings to the bhikkhu-Sangha, presided over by the Buddha. The Buddha preached the noble fruit of the merits of giving and giving lodgings to the monks. 16- The sixteenth summer: The Buddha saved by the yaksha Āḷavaka was more fierce than Arma-tian. Yaksha Āḷavaka realizes the truth of the Four Noble Truths, attains the Noble Path-entertainer, the Saint-Resultant stream-enterer, and Nirvana, becomes a Saint-Enter-streamer. After the sacrifice of the Āḷavaka yaksha finished, the Buddha settled down at the Aggāḷava stupa in the land of Āḷavī, to save King Āḷavaka and the people in the land. 17- The seventeenth summer: The Buddha, along with the great monks and monks, resided in the Veḷuvana temple near the city of Rajagaha. 18-19- The eighteenth and nineteenth summers: The Buddha went to preach the Dharma to save sentient beings with good conditions and should save everywhere. When the rainy season was near, the Buddha came to the temple on Mount Caliya near the Jantu neighborhood in the land of Caliya to settle down for 3 months during the rainy season. 20- The twentieth summer: The Buddha, along with the great monks and monks, resided in Veḷuvana temple, near the city of Rajagaha. From the first summer to the beginning of the twentieth summer, the Buddha did not have a monk as a permanent attendant to take care of and serve the Buddha; sometimes this bhikkhu, sometimes another bhikkhu: bhikkhus like the bhikkhu Nāgasamāla, the bhikkhu Nāgita, the bhikkhu Upavāṇa, the bhikkhu Sunakkhatta, the bhikkhu Cunda, the bhikkhu Sāgata, Bhikkhu-bhikkhu Meghiya, ... changed each other to serve the Buddha, there was not a single Bhikkhu called the attendant standing day and night taking care of the Buddha. Sometimes, when the Buddha is begging for alms in one way, a monk holding a bowl to follow the Buddha wants to go another way, so he puts the Buddha's bowl on the ground and goes as he pleases, or sometimes If a bhikkhu is serving the Buddha, please go to another place to practice dharma-meditation, only the Buddha remains, without any bhikkhus taking care of the Buddha's service. Buddha. During this summer, one day, when the Buddha was sitting at the Gandhakuṭi cup, the great monks came to pay homage to the Buddha, and then sat around. The Buddha taught that: - O monks! Now that the Tathagata is old, the bhikkhus come to take care of and serve the Tathagata, sometimes the Tathagata goes for alms on a road, that bhikkhu carries a bowl with the Tathagata and wants to go on the road. other, should put the bowl of the Tathagata on the ground and then go according to his own will, ... - Hey monks! You should choose a bhikkhu to be a permanent attendant day and night to take care of and serve the Tathagata. When listening to the Buddha's teaching like this, the Elder Sāriputta bowed to the Buddha with his hands folded and said: - Dear World-Honored One, I would like to be a permanent attendant every day, every night. take care of and serve the Blessed One. The Blessed One did not accept the Venerable Sariputta's request. Next, the Elder Mahā-moggallāna asked, but the Blessed One also did not accept. In order, the Great-Sravakas all asked, and the Blessed One did not accept any of them. Venerable Elder Ānanda As Permanent Attendant Only Venerable Elder Ānanda was sitting silently, the Venerable Elders encouraged and encouraged Venerable Elder Ānanda to ask to be permanent attendants day and night. take care of and serve the Blessed One. At that time, The Venerable Elder Ānanda bowed down to the Blessed One, clasped his hands together and said, "Dear World-Honored One, I ask for eight favors from the Blessed One, if the Blessed One grants me all eight. For that privilege, I will ask to be a permanent attendant day and night to take care of and serve the Blessed One. 4 Privileges Disclaimer 1- I pray that the Blessed One does not give me the good robe that He has. 2- I pray that the Blessed One does not give the delicious food that He has. 3- I pray that the Blessed One does not allow me to be with him in the Gandhakuṭi cup. 4- I pray that the Blessed One will not allow me to follow You to the house of the benefactor they invite You to. The Buddha asked: - Hey, Ānanda! How do you find it disadvantageous, that you ask for four such privileges to refuse? - Dear World-Honored One, I want to avoid the slanders of others that: “I would like to be a permanent attendant of the Blessed One in order to have good clothes, good food, to live with the Blessed One, and to follow the Blessed One to the house of the benefactor to invite him. " The Blessed One consented to these four refusals of Venerable Ānanda. 4 Urgent Privileges Clause 1- I respectfully ask the Blessed One to come to the place where I have accepted the invitation. 2- Please, Lord, allow me to bring you people from far away to serve Him. 3- I respectfully ask the Blessed One to allow me to come in and serve him, to ask about the dharmas that I do not understand. 4- Wherever the Blessed One preaches the Dharma, when I am absent, I respectfully ask you to explain it to me. The Buddha asked: - Hey, Ānanda! How do you see the benefits, that you ask for four such urgent favors? – Dear Germany-World-Honored One, * The first privilege: Those who have pure faith in the Three Jewels come to visit the Blessed One, but cannot find him, let me accept their invitation. If the Blessed One had not gone to that place, they would have thought, "I am the Buddha's constant attendant, and yet they will not help them by simply inviting the Blessed One. they get it.” * Second privilege: Those who come from far away to serve the Blessed One, if they do not have the opportunity to pay respects to the Blessed One and listen to the Dharma, they will think, "We are from afar. came, intending to pay homage to the Blessed One and listen to him preach the Dharma, but the Buddha's attendant bhikkhu did not help us to have that opportunity." Thus, they will decrease their faith in the Three Jewels. * The third privilege: When I listen to the Dharma of the World-Honored One, if there is a dharma I do not understand, I would like to ask for permission to ask it again, the Blessed One will explain it to me, so that I can understand it clearly. so that I can be convenient for my practice of Dharma-meditation-wisdom. * The fourth privilege: Someone asked me: "This sutta, this dharma, the accumulation of this past life, ... Where does the World-Honored One teach, what is the meaning?" If you answer them, "I don't know," they will think, "The Elder Ānanda is the Buddha's attendant, yet that discourse, that dharma, that past-life accumulation, … do not know too." Therefore, I respectfully ask the Blessed One to explain these things to me, so that I can answer them so that they can understand. After hearing Venerable Ānanda explain the benefits of each privilege, the Buddha accepted the Venerable Ānanda's eight privileges. From that time, Venerable Ānanda was officially a permanent attendant, day and night, taking care of and serving the Blessed One, until the Buddha passed away from Nirvana. The reason why, Venerable Ānanda was granted the status of permanent attendant of the Buddha Gotama, because the Venerable Thera had made a vow in his past life to become a permanent attendant of the Buddha. The Venerable Elder's previous life vows were prophesied by Buddha Padumuttara in the past, and the Elder also practiced the ten perfections of conduct during his 100,000 aeons. earth, to fulfill that will. 21- 44- The twenty-first to forty-fourth summer of the Buddha is divided into two periods: * The first period: From the first summer to the 20th summer, each summer Buddha is safe. where immigrating, the kindness to sentient beings is clearly recorded. * The last period: From the 21st to the 44th summer, the Buddha-Buddha settled down in one of the two temples. At that time, the Buddha, together with the great monks and monks, settled down at the Jetavana temple, sometimes at Pubbārāma temple near the city-city Sāvatthi. After the end of the summer, the Buddha often sat down to preach the Dharma to save sentient beings with good conditions, so he sacrificed, whether near or far, in the human realm or the world of desire or the heaven of form. When the rainy season approached, the Buddha returned to the city of Sāvatthi, settling down in the Jetavana temple or at the Pubbārāma temple, because, King Pasenadi Kosala of the city of Sāvatthi, was a man of faith. pure in the Three Jewels, with a mind of reverence for the Buddha, for the Dharma, for the monks and for the Sangha. In particular, there are two great donors, Anāthapiṇḍika and Visākhā, in the house of these two great donors, every day, 500 seats are always arranged to welcome them. The Venerable Bhikkhu-Bhikkhu Sangha came for alms. And most of the people in the city of Sāvatthi are those who have pure faith in the Three Jewels, rejoicing in giving alms to the monks of the Sangha. Therefore, when the Buddha settled down at Jetavana temple or at Pubbārāma temple, a large number of great monks also settled in one of these two temples and places near the sutra. -Citadel of Sāvatthi, so that the bhikkhus have many advantages, especially the four items of equipment, during the summer retreat season, so that the bhikkhus can practice the Dharma-practice-meditation-meditation, meditation practice-wisdom is well developed. 45- The forty-fifth summer: The last summer, the Buddha settled down in the small village of Veḷuvagāma, near the city of Vesālī, the Buddha allowed the Great-Venerable-Bhikkhus to enter the village near the Buddha- Buddha, for the convenience of coming together to listen to his teachings. Because, He knows well that in about 10 months, He will pass away Nirvana. During this summer immigration season, The Buddha fell seriously ill, thinking that he was about to pass away Nirvana, but the Buddha thought: "The Tathagata has not yet taught the attendant Ānanda, and the monks and the Sangha to know, but has passed away Nirvana. -that table is a no-no." Therefore, the Buddha patiently endured suffering, and then entered arahantship. Thanks to this, the Buddha's illness was relieved. Not long after recovering from his illness, the Blessed One got out of the cup and sat down on the seat laid out. The Elder Ānanda bowed down to the Blessed One and said: - Dear World-Honored One, look at him. When I saw that the Blessed One was cured, I was overjoyed and overjoyed! - Dear World-Honored One, when I saw that the Blessed One was seriously ill, I had a feeling of heaviness in my whole body, my mind was dark and hazy, I no longer knew the direction, and I practiced four thoughts. The land is no longer clear in my mind, because of the great illness of the Blessed One, But there is one thing that comforts me: "The Blessed One has not yet imparted the final testament to the monks, perhaps the Blessed One has not passed away from Nirvana." At that time, the World-Honored One taught: - Hey, Ānanda! What hope do the monks have in the Tathagata? The Dharma taught by the Tathagata does not distinguish between relatives inside and outsiders. The Tathagata, unlike other teachers, hides the essential dharmas and waits until before his death to pass them on. for the faithful student. – Hey, Ananda! Any teacher who thinks, "I am the leader of the group of bhikkhus-sang, and the group of bhikkhu-sanghas rely on me." That teacher had just made his last will to that group of monks. – Hey, Ananda! The Tathagata does not think: "The Tathagata is the leader of the group of monks, and the group of monks and the Sangha relies on the Tathagata." So, Why does the Tathagata have a last testament to the Bhikkhu-Bhikkhu-Tang. – Hey, Ananda! Now the Tathagata has reached the age of old age, already advanced in age, already 80 years old (1)! Just as an old car, being used and used, must be repaired, so the body of the Tathagata is also like that, always in need of repair by entering Arahantship. – Hey, Ananda! When the Tathagata enters the Holy Arahant, the fruit of which is Nirvana, the object of Non-phenomenon, Nirvana, destroys all dharmas in the three worlds, and enjoys the bliss of transcendental Nirvana, then the Tathagata is truly at peace. * Therefore, you should live with me (1) as an island (in the sea of ​​suffering), with me as your refuge, you should not live in any other place. That is, having the righteous-dharma as an island, having the right-dharma as a refuge, should not be dependent on any other place. – Hey, Ananda! Therefore, at present, the Tathagata is still in the world, Just as in a future time, after the Tathagata passes away from Nirvana, bhikkhus too will live with me as an island, with me as a refuge, should not live in any other place. That is, a bhikkhu lives with the right-dharma as an island, with the right-dharma as a refuge, and should not live in any other place. That bhikkhu who practices the four foundations of mindfulness will be a noble person. Lord-World-Honored One lived here for 3 months, this is the last summer of Buddha. That bhikkhu who practices the four foundations of mindfulness will be a noble person. Lord-World-Honored One lived here for 3 months, this is the last summer of Buddha. That bhikkhu who practices the four foundations of mindfulness will be a noble person. Lord-World-Honored One lived here for 3 months, this is the last summer of Buddha.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).PHAP NHAN VIETNAMESE BUDDHIST TEMPLE.GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.20/6/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.