Vinaya
Vinaya Pitaka

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Mah ā vagga.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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LAW STATUS - PRODUCTS

EPISODE ONE

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Respect the Blessed One, A-la-Han, the Chief of the Variables!

I. MAJOR PROGRAMS (MAHĀKHANDHAKAṂ):

[1] At that time, Buddha World Religion dwells at Uruvelā on the banks of the Nerañjarā River (Ni Lien Meditation) where the Bodhi tree has just recently been fully enlightened. At that time, the Blessed One sat with the lotus position in the bodhi tree for seven days, enjoying the bliss of liberation.

At that time, on the first night of the night, the Blessed One contemplated the arising of conditions according to the conditions  (paṭiccasamuppāda) in the opposite and opposite direction:The ignorance for conditions (arising), conditions for consciousness (arising), conditions for naming (arising), conditions for six origins (arising), six origination conditions (contact) ), Pratice for Life (being run), Life charm for Ai (being run), Love for Prime (birth), Pratice for Friendship (being run), Friendship for Sanh (being run), Born for Aging, Death, Sorrow, Bi, Suffering, Prosperity, Brain arise; thus is the arising of this whole aggregation. But it is precisely because the cessation of ignorance is completely no longer craving (leading to) the cessation of acts, due to the cessation of acts (leading to the cessation of consciousness), due to cessation of consciousness ( led to the cessation of mind and matter, due to the cessation of mind and matter (to) the cessation of the six states, the cessation of the six states (leading to the cessation of contact), and the cessation of Contact (leading to) the cessation of Tho, due to the cessation of Tho (leading to the cessation of Ai, due to the cessation of Ai (leading to the cessation of the creed), due to the cessation of the cunning (leading to the cessation of cessation, cessation of Friendship makes Lao, Tzu, Sorrow, Bi, Suffering, Uu, Brain to be eradicated; thus the cessation of all this aggregates.”

Then, when the meaning of the incident was understood, it was at that moment that the Blessed One spoke out this inspiration:

Indeed, at the time of
the Dharma manifestations, it became clear that
the brahmin had
to meditate,
and he wiped out
all the doubts or
thereby understood
the cause (s) of the cause.

[2] Later on in the middle of the night, the Blessed One contemplated on arising according to the positive and opposite conditions: "The ignorance for conditions (arising), conditions for consciousness (arising), conditions for naming (arising), conditions for six origins (arising), six origination conditions (contact) ), Pratice for Life (being run), Life charm for Ai (being run), Love for Prime (birth), Pratice for Friendship (being run), Friendship for Sanh (being run), Born for Aging, Death, Sorrow, Bi, Suffering, Prosperity, Brain arise; thus is the arising of this whole aggregation. But it is precisely because the cessation of ignorance is completely no longer craving (leading to) the cessation of acts, due to the cessation of acts (leading to the cessation of consciousness), due to cessation of consciousness ( led to the cessation of mind and matter, due to the cessation of mind and matter (to) the cessation of the six states, the cessation of the six states (leading to the cessation of contact), and the cessation of Contact (leading to) the cessation of Tho, due to the cessation of Tho (leading to the cessation of Ai, due to the cessation of Ai (leading to the cessation of the creed), due to the cessation of the cunning (leading to the cessation of cessation, cessation of Friendship makes Lao, Tzu, Sorrow, Bi, Suffering, Uu, Brain to be eradicated; thus the cessation of all this aggregates.”

Then, when the meaning of the incident was understood, it was at that moment that the Blessed One spoke out this inspiration:

Indeed, at the time of
the Dharma manifestations, it became clear that
the brahmin had
to meditate,
and then he shook off
all doubts or
from that understood
the destruction of conditions.

[3] Then at the end of the night, the Blessed One contemplated on arising according to the positive and opposite conditions:The ignorance for conditions (arising), conditions for consciousness (arising), conditions for naming (arising), conditions for six origins (arising), six origination conditions (contact) ), Pratice for Life (being run), Life charm for Ai (being run), Love for Prime (birth), Pratice for Friendship (being run), Friendship for Sanh (being run), Born for Aging, Death, Sorrow, Bi, Suffering, Prosperity, Brain arise; thus is the arising of this whole aggregation. But it is precisely because the cessation of ignorance is completely no longer craving (leading to) the cessation of acts, due to the cessation of acts (leading to the cessation of consciousness), due to cessation of consciousness ( led to the cessation of mind and matter, due to the cessation of mind and matter (to) the cessation of the six states, the cessation of the six states (leading to the cessation of contact), and the cessation of Contact (leading to) the cessation of Tho, due to the cessation of Tho (leading to the cessation of Ai, due to the cessation of Ai (leading to the cessation of the creed), due to the cessation of the cunning (leading to the cessation of cessation, cessation of Friendship makes Lao, Tzu, Sorrow, Bi, Suffering, Uu, Brain to be eradicated; thus the cessation of all this aggregates.”

Then, when the meaning of the incident was understood, it was at that moment that the Blessed One spoke out this inspiration:

Indeed, at the time of
the dharmas, it was clear that
the brahmin had
to meditate, to
exist and to destroy the
army of the Demon King
like the sun
shining on the space.

End part about the Enlightenment.

[4] Then, after seven days had passed, the Blessed One emerged from that samadhi and went from the Bodhi tree to the si tree of the goatsmen,  [1]  after coming down, he sat down with fetters. old in the si tree of goatsmen for seven days, enjoying the bliss of liberation.

At that time, there was a Brahmin who specialized in the " hum, hum " sound group went to see the Blessed One, after arriving, he appeared friendly with the Blessed One, after exchanging words of courtesy friendly and stood on one side. When standing on one side, the Brahmin told this Blessed One:

Hey Hey Mr. Gotama, (ability) comes (new call) is she-la-Mon? How many conditions does becoming a brahman have?

After understanding the meaning of the incident, then at that moment the Blessed One spoke out this inspiration:

Any brahmin's disciplines
have prevented
the escape of defilements
that do not make the word "hum hum,"
itself has inspired
proficiency in Vedic
life according to the life of Pham Hanh, the
right dharma, the theory
of speech Brahma,
nothing in the world can
overcome him.

End of section on the si tree roots of goatsmen.

[5] Then, after seven days had passed, the Blessed One emerged from that samadhi and went from the si tree of the goatsmen to the root of the Mucalinda tree, after arriving he sat down with the lotus in the Mucalinda tree stump. for seven days, enjoy the bliss of liberation.

At that time, a large dark cloud appeared. For seven days, it rained cold and cloudy. At that time, the dragon lord Mucalinda had left his seat and wrapped his tail around the Blessed One's body seven times and swelled (covered) above the Blessed One's head and maintained his posture (thinking): " Don't let the Blessed One get cold, don't let the Blessed One get hot, don't let the Blessed One be touched by flies, mosquitoes, wind, sun, and reptiles . " Then, after seven days had passed, the dragon lord Mucalinda, after learning that the sky had become clear and the clouds had melted, loosened himself from the Blessed One's body, then changed his own form and changed. into the shape of the young man standing in front of the Blessed One, clasping his hands, expressing respect for the Blessed One.

After having understood the meaning of that incident, it was at that time that the Blessed One spoke this inspired word:

He has been at peace,
(living) in isolation, happy,
he has seen the
Dharma has been heard,
he has ended
the harm of sentient beings
and pleasures of life.
The cessation of love
is peace in the world,
transcending sexual desires,
and abandoning that self
at the highest peace.

End part talking about the Mucalinda tree.

[6] Then, after seven days had passed, the Blessed One emerged from that Mucalinda tree and went to the Rājāyatana tree. the bliss of liberation.

At the time, there were Tapussa and Bhallika merchants making their way to the area. At that time, the angel who was related to the blood of Tapussa and Bhallika merchants told the Tapussa and Bhallika merchants:

-The doctors, Germany This Religion is dwelling in the tree Rājāyatana is just completely enlightened. Go and pay homage to the Blessed One with rice flour and honey, which will bring you long-term benefits and happiness.

At that time, Tapussa and Bhallika merchants had brought rice flour and secret agents to the Blessed One, after they had paid homage to the Blessed One and stood at one side. When standing on one side, merchants Tapussa and Bhallika said to the Blessed One:

- Sir, ask the Blessed One to receive our rice flour and our secretaries, which will bring us long-term benefits and happiness.

At that time, the Blessed One initiated this: " The Tathagata does not receive in (two) hands, so we should receive bread and rice flour with what member ?" At that time, the four Great Heavenly Kings used the mind to know the Blessed One's thoughtful thought, so he presented the four Valas in stone from four directions (saying):

- Sir, ask the Blessed One to receive rice flour and honey here.

Buddha was feeling territorial rice cakes and honey in bowl new members [2]  stone, and after the life expectancy leaders have used.

Then the merchants Tapussa and Bhallika told the Blessed One this:

- Sir, here we take refuge in the Blessed One and Dharma. May the Blessed One accept that we are lay men who have been taking refuge from today to the rest of their lives.

And they became the first lay men to read only the first two sentences (dvevācikā) [3]  in the world.

End part talking about the roots of Rājāyatana.

 [7] Then, after seven days had passed, the Buddha came out of his concentration and then went from the tree of Rājāyatana to the side of the si tree of the goatsmen. In that place, the Blessed One dwelt at the root of the si of shepherds.

Then, while the Blessed One was meditating in a solitary place, this thought had arisen: "This Dharma has been realized that we are (Dharma) profound, difficult to comprehend, difficult to perceive, pure, noble, beyond reasoning and subtlety, should be understood by wise people. Moreover, beings of this life have contentment in sensuality, pleasure in sensuality, pleasure in sensuality, for beings having pleasure in sensuality, pleasure in sensuality, happiness happy in the five senses, this problem is difficult to comprehend ie the law of cause and effect and the arising of conditions (idappaccayatāpaṭiccasamuppāda); this problem is even more difficult to comprehend, ie the tranquility of all the Onions (sabbasaṅkhāra), the removal of all the roots of rebirth (sabbūpadhi), the cessation of cessation (taṇhā), the absence of sexuality (virāgo), passing away, Nirvana. If we preach the Fa and others don't understand us,. " Then these wonderful verses, unheard of in the past, have appeared to the Blessed One:

Difficulties we enlightened
now preach, stop it!
By those who immerse themselves
in craving, this unexplained anger,
this
Dharma goes against the flow of life,
subtly, and profoundly,
difficult to comprehend, because it is wonderful,
those craving
so much love
cannot cover it. any receptive.

While pondering on such considerations, the Blessed One's mind tends to (tend to) not exert effort and not preach the Dharma.

[8] At that time, the Brahmin Sahampati used his mind to know the Blessed One's thought, so he initiated this: " Like this, the world will be destroyed!" Like this, the world will be ruined! Because the mind of the Buddha Tathagata, the Arahant, the Chief Omniscient is inclined to (effort) not to make efforts and not to preach the Dharma . " Then, just like a man with the power to stretch out his arms that have been shrunk down or be able to shrink his extended arms, likewise the Brahma Sahampati has disappeared in the Brahma world and appear in front of the Blessed One. At that time, the Brahmin Sahampati, who covered his upper body with one shoulder, knelt on his right knee on the ground, then folded his hands toward the Blessed One and said this:

- Sir, ask the Blessed One to preach the Dharma, ask the Good God to preach Dharma. There are classes of people born with less pollution [4] who  will understand the Dharma, (but) because of not listening to the Dharma will degenerate.

Brahma Sahampati said that, after saying that he said something else:

Previously appearing
in the land of Ma Kiet,
the impure Dharma
was inferred
by polluters.
Door opens immortal
listen Dharma
Career immaculate realization.
As the person standing at the
top of a rocky mountain
looks around to see mankind,
likewise,
step up the stairs
built by the Dharma.
O wise level of understanding,
the escape from sadness to
look down to see mankind
immersed in grief,
being born, tortured.
O victory winners,
heroes, stand up,
guide the convoy
without getting into debt,
go around the world.

Please Lord Buddha, preach Dharma, many people will understand.

[5] (When said so, the Buddha said to Brahmin Sahampati this:

- Hey Brahma, we have initiated this: " This Dharma has been enlightened to us as (Dharma) deeply,  ... (as above) ...  will bring us fatigue and annoyance . ” Hey Brahma, then these wonderful verses that have never been heard before in the past have arisen to us: " The difficulty we are enlightened  ... (as above) ...  cannot be comprehended." "Brahma, while considering such considerations our favor of (inclination) does not make effort and does not preach the Dharma.

On the second occasion, Brahma Sahampati told this Blessed One:

- Sir, ask the Buddha to preach Dharma, ... (as above) ... many people will understand.

To the second, the Buddha said to this Brahma Sahampati:

- Hey Brahma, we have initiated this: " This Dharma has been enlightened to us as (Dharma) deeply,  ... (as above) ...  will bring us fatigue and annoyance . ” Hey Brahma, then these wonderful verses that have never been heard before in the past have arisen to us: " The difficulty we are enlightened  ... (as above) ...  cannot be comprehended." "Brahma, while considering such considerations our favor of (inclination) does not make effort and does not preach the Dharma.

For the third time, Brahma Sahampati told the Blessed One this:

- Sir, ask the Buddha to preach Dharma, ... (as above) ... many people will understand.)

[9] At that time, after understanding the requirements of the Brahma, the Blessed One agreed to sympathize with sentient beings and used the Buddha to contemplate the world. While using the Buddha's eye to contemplate the world, the Blessed One saw beings with little pollution and much pollution, with a keen sense and a blunt sense of senses, a good temper and a bad temper. , can understand quickly and can easily, (and see) a few sentient beings while living see sin and fear in (rebirth) into lives. live another. Just like in the blue lotus pond or in the pink lotus pond or in the white lotus pond, there are some blue lotus, or pink lotus, or white lotus is born in the water, is grown in the water, does not reach out of the water , and nourished submerged below (water surface); have some blue lotus, or pink lotus, or white lotus was born in the water, was born in the country, living on the water; and there are some blue lotus, or pink lotus, or white lotus was born in the water, was born in the water, rose out of the water, and exists impervious; Similarly, the Blessed One, while using the Buddha's eye to observe the world, sees beings with little pollution and pollution, with a keen sense and a blunt sense of senses, good temperament and have bad temper, can understand quickly and can easily, (and see) a small number of beings while living in the guilt and fear of being reborn ) into other lives; After seeing that, the Blessed One spoke to the Brahma Sahampati in this verse: living on the same level of water; and there are some blue lotus, or pink lotus, or white lotus was born in the water, was born in the water, rose out of the water, and exists impervious; similarly, the Buddha while contemplating the world with Buddha's eyes, saw beings with less pollution and more pollution, with a keen sense and a blunt sense of senses, good temperament and have bad temper, can understand quickly and can easily, (and see) a small number of beings while living in the guilt and fear of being reborn ) into other lives; After seeing that, the Blessed One spoke to the Brahma Sahampati in this verse: living on the same level as the water; and there are some blue lotus, or pink lotus, or white lotus was born in the water, was born in the water, rose out of the water, and exists impervious; similarly, the Buddha while contemplating the world with Buddha's eyes, saw beings with less pollution and more pollution, with a keen sense and a blunt sense of senses, good temperament and have a bad temper, can understand quickly and can easily, (and see) a small number of beings while living in the guilt and fear of being reborn ) into other lives; After seeing that, the Blessed One spoke to the Brahma Sahampati in this verse: and exists impervious to water; similarly, the Buddha while contemplating the world with Buddha's eyes, saw beings with less pollution and more pollution, with a keen sense and a blunt sense of senses, good temperament and have a bad temper, can understand quickly and can easily, (and see) a small number of beings while living in the guilt and fear of being reborn ) into other lives; After seeing that, the Blessed One spoke to the Brahma Sahampati in this verse: and exists impervious to water; similarly, the Buddha while contemplating the world with Buddha's eyes, saw beings with less pollution and more pollution, with a keen sense and a blunt sense of senses, good temperament and have a bad temper, can understand quickly and can easily, (and see) a small number of beings while living in the guilt and fear of being reborn ) into other lives; After seeing that, the Blessed One spoke to the Brahma Sahampati in this verse: (and see) a small number of beings while living see sin and fear in (rebirth) into other lives; After seeing that, the Blessed One spoke to the Brahma Sahampati in this verse: (and see) a small number of beings while living see sin and fear in (rebirth) into other lives; After seeing that, the Blessed One spoke to the Brahma Sahampati in this verse:

Thinking about the harm,
this Brahma, we did
not convince humanity of the
noble Dharma of enlightenment.
Doors of immortality
(now) have been opened,
for those who have ears
to turn away from evil.

At that time, the Brahma Sahampati (thinking): " My request for preaching the Dharma has been approved by the Blessed One ", so he bowed to the Blessed One, directed the right shoulder around, and disappeared immediately. on that spot.

End part talking about the request of the Brahma.

[10] Later, the Blessed One initiated this: " To whom should I preach the Dharma first? Who will understand this Dharma quickly ? ” At that time, the Blessed One initiated this: " This Āḷāra Kālāma is a wise, experienced, insightful person who has long been less polluted, or should we preach Dharma to Āḷāra Kālāma first? He will understand this Dharma quickly. "At that time, an unseen angel announced to the Blessed One:

- Bach himself, the Āḷāra Kālāma has passed away for seven days already.

And the wisdom of the Blessed One also arose: " The Āḷāra Kālāma has passed away for seven days already ." At that time, the Blessed One initiated this: " The Āḷāra Kālāma is of the great man, because if he hears this Dharma he can  understand it very quickly ."

Then the Blessed One suggested this: " To whom should I preach the Dharma first? Who will understand this Dharma quickly ? ” At that time, the Blessed One initiated this: " This Uddaka Rāmaputta is a wise, experienced, wise person, for a long time his being is less polluted, or should we preach the Dharma to Uddaka Rāmaputta first? He will understand this Dharma quickly. "At that time, an unseen angel announced to the Blessed One:

-Sir, the Uddaka Rāmaputta passed away last night.

And the wisdom of the Blessed One also arose, " The Uddaka Rāmaputta passed away last night ." At that time, the Blessed One initiated this: " The Uddaka Rāmaputta belongs to the nobility, because if he hears this Dharma he can  understand it very quickly ."

Then the Blessed One suggested this: " To whom should I preach the Dharma first? Who will understand this Dharma quickly ? ” At that time, the Blessed One initiated this: " The Bhikkhu khưu group of the five have a lot of merit towards us, they have served us while we strive hard, [6]  or we Should the Dhamma lecture the bhikkhu group first? At that time, the Blessed One initiated this: " Now where do the Bhikkhu khưu groups of these five reside?? ” With pure tranquility over the human race, the Blessed One saw the bhikkhus of the five groups residing in the city of Bārā Baasī (Ba La Nai), in Isipatana, in the deer garden. Then, when he was at Uruvelā as he liked, the Blessed One went on his journey towards Bārāṇasī.

[11] Upaka naked monk saw the Blessed One walking a long distance between Gayā and the Bodhi tree, after seeing the Blessed One saying this:

-This director (āvuso), the senses of friends are calm, the skin color is pure and clear. Hey friends, thanks to whom has the renunciation? Who is the teacher of the righteous? Being happy with the dharma friends?

When told like that, the Buddha said to the Taoist naked Upaka with these words:

We transcend all
comprehension,
no longer being entangled
in all the Dharma,
having
ceased all, cessation, liberation,
by being attained
and who can teach us?
There is no one my teacher,
equal to me, cannot find,
in the world of the heavens is
equal to me, nobody.
Because we are the
Supreme Master of the Universe, this life
is the Samyaksambuddha,
we pass away from Nirvana.
We go to Kāsī to
operate the French wheel to
beat the drum of immortality
in the world of the blind.

-Friends, according to the friends, the righteous man is worthy of the infinite Jina (Victory).

(The Buddha replied that):

-  Hey Upaka,
the Jina similar to ours,
the contraband reach advantage,
winning the evil law,
so we are Jina.

When he said that, Upaka's mage said:

- Hey friends, may be like that. Then he collapsed his head, turned to another path, and left.

[12] Later, while sequentially traveling the Blessed One came to Bārāṇasī, Isipatana, where the deer garden went and met the Bhikkhu khưu group of five. The Bhikkhu khưu group of five have seen the Blessed One from a distance away, after seeing them discussed with each other that:

-You guys, Sa-keeper Gotama is going to. He is the benefactor, has left his efforts and returned to a comfortable life. He was not worthy of prostration, not worth standing up to greet him, his bowls were not worth welcoming, and the seats did not need to be ordered, if he wanted to he would just sit.

But when the Blessed One got closer, the Bhikkhu khưu group of the five no longer obeyed their discussion and went out to receive the Blessed One, who received the Buddha's bowl, a you had set up a seat, one who brought foot wash water, a footrest, a foot rub. The Blessed One sat down on the assigned seat. After sitting down, the Blessed One washed his feet. However, they still addressed the Blessed One by name and by the call of " Taoist " (āvuso). When called like that, Germany World Religion told the Bhikkhu khưu group five of this:

-The Bhikkhu khưu, do not confess to Germany Tathagata by name and by the call " Dao friends ." The Bhikkhu khưu, Germany Tathagata is the A-la-Han Chief Justice College. Bhikkhus, listen, I will teach Immortal Dharma has been achieved, I will preach Dharma. While practicing according to the instructions, soon after this present life, those who rely on victory will realize, attain, and dwell on that ultimate point by themselves as the final destination of It is for this purpose that the sons of noble families leave the monastic life truly to live homeless.

When told like that, the group of five bhikkhus told the Blessed One this:

-This Gotama, by virtue of that practice, by pursuing that asceticism, he has not even reached the dharma man and the transcendence of knowledge worthy of the saint, and now he is the benefactor After giving up the effort, and returning to the prosperous life, how can the Dharma attain the superior dharma and the transcendence of knowledge worthy of saints?

When told like that, Germany World Religion told the Bhikkhu khưu group five of this:

-The Bhikkhu khưu, Germany As Lai is not the benefactor, does not give up the effort, and does not return to the affluent life. The Bhikkhu khưu, Germany Tathagata is the A-la-Han Chief Justice College. Bhikkhus, listen, I will teach Immortal Dharma has been achieved, I will preach Dharma. While practicing according to the instructions, soon after this present life, those who rely on victory will realize, attain, and dwell on that ultimate end by themselves. It is for this purpose that the sons of noble families leave the true monk's house and live homelessly.

To the second, the group of five khưu Bhikkhu told the Blessed One:

...(as above)...

To the second, Germany World Religion told the Bhikkhu khưu group five of this:

...(as above)...

By the third time, the five bhikkhu khưu groups told the Blessed One this:

-This Gotama, by virtue of that practice, by pursuing that asceticism, he has not even reached the dharma man and the transcendence of knowledge worthy of the saint, and now he is the benefactor After giving up the effort, and returning to the prosperous life, how can the Dharma attain the superior dharma and the transcendence of knowledge worthy of saints?

When told like that, Germany World Religion told the Bhikkhu khưu group of five:

-The Bhikkhu khưu, did you realize that this was not said before or not?

- Sir, this is not (being said).

-The Bhikkhu khưu, Germany Tathagata is the A-la-Han Chief Justice College. Bhikkhus, listen, I will teach Immortal Dharma has been achieved, I will preach Dharma. While practicing according to the instructions, soon after this present life, those who rely on victory will realize, attain, and dwell on that ultimate end by themselves. It is for this purpose that the sons of noble families leave the true monk's house and live homelessly.

The Blessed One was able to convince the five bhikkhus. Then the group of five bhikkhus listened, listened, and served with another mind.

[13] at that time, the Blessed One told the Bhikkhu khưu group of five:

-The Bhikkhu khưu, here are two extremes that monks should not practice: This is the passion of sensuality in education, inferiority, vulgarity, mediocrity, no nobility, no benefit , and this is attachment to self-torment, suffering, not being noble, not benefiting. Bhikkhus, after not having access to both extremes, the neutral practice has been enlightened by the Tathagata himself, making the eyes visible, making the mind bright, leading to the President, winning the position, fully enlightened, Nirvana. The Bhikkhu khưu, neutral practices that were Germany Tathagata himself enlightened makes the eyes see, makes the mind bright, leads to President, winning, completely enlightened, Nirvana is like ? That is the Noble Eightfold Path. That is true understanding, righteous thinking, righteous speech, righteous occupation,[7]  Hey Bhikkhus, that neutral practice has been enlightened by the Tathagata himself, making the eyes visible, making the mind bright, leading to pure President, winning, complete enlightenment, Nirvana .

[14] O bhikkhus, this is the Noble Truth, which means Suffering: Being born is miserable, old is suffering, sickness is suffering, death is suffering, attachment to what is not preferred is suffering, separation with what is preferred is suffering, not achieving the wish is suffering, a summary of the five aggregates is suffering.

The Bhikkhu khưu, this is the Noble Truth, the Causes of Suffering. That is Ai brought to rebirth, associated with pleasure and passion, having delight in this place elsewhere ie: Ai Ai, Ai Ai, Phi Huu Ai.

The Bhikkhu khưu, this is the Noble Truth, the Removal of Suffering. That is the end, the exit, the liberation, the helplessness, the cessation and the end of the passion without residual of Ai.

Bhikkhus, this is the Noble Truth, which is Practice on the Path to the Cessation of Suffering. It is the Noble Eightfold Path that is true understanding, ... (as above) ..., true concentration.

[15] Hey bhikkhus, we have (Dharma) that the eye has arisen, the mind has arisen, wisdom has arisen, intelligent has arisen, light has arisen against the dharmas not heard before: " This is the Noble Truth, which is Suffering ." O bhikkhus, we have ... (as above). " This is the Noble Truth, which means suffering should be understood ." The Bhikkhu khưu, we get (Dharma) label has arisen, the mind has arisen, wisdom has arisen, intelligence has arisen, light has arisen for the Dharma which has never been heard before: “ This is The Noble Truth means that Suffering is well understood . "

The Bhikkhu khưu, we get (Dharma) label has arisen, the mind has arisen, wisdom has arisen, intelligence has arisen, light has arisen for the Dharma which has never been heard before: “ This is The Noble Truth is the Cause of Suffering . " This O monks, have been ... (ditto) ... " This is the Noble Truth of Suffering ie need Causes rid of ." The Bhikkhu khưu, we get (Dharma) label has arisen, the mind has arisen, wisdom has arisen, intelligence has arisen, light has arisen for the Dharma which has never been heard before: “ This is The Noble Truth means that the Cause of Suffering has been abandoned . "

The Bhikkhu khưu, we have (Dharma) label has arisen, the mind has arisen, wisdom has arisen, intelligence has arisen, light has arisen for the Dharma which has never been heard before: “ This is The Noble Truth means the Removal of Suffering . " This O monks, have been ... (ditto) ... " This is the Noble Truth is the cessation of suffering immediate need to be enlightened ." The Bhikkhu khưu, we have (Dharma) label has arisen, the mind has arisen, wisdom has arisen, intelligence has arisen, light has arisen for the Dharma which has never been heard before: “ This is The Noble Truth means that the Removal of Suffering has been realized . "

The Bhikkhu khưu, we get (Dharma) label has arisen, the mind has arisen, wisdom has arisen, intelligence has arisen, light has arisen for the Dharma which has never been heard before: “ This is The Noble Truth is the Practice of the Path leading to the Cessation of Suffering . " Bhikkhus, we have ... (as above). " This is the Noble Truth, which is the Practice of the Path leading to the Cessation of Suffering that needs to be practiced ." The Bhikkhu khưu, we get (Dharma) label has arisen, the mind has arisen, wisdom has arisen, intelligence has arisen, light has arisen for the Dharma which has never been heard before: “ This is The Noble Truth means that the Practice on the Path to the Cessation of Suffering has been practiced . "

[16] O bhikkhus, and until our knowledge of the true nature of the three dharmas (three cycles) and the twelve bodies (properties) of these Four Noble Truths have not been truly realized net; Bhikkhu khưu, until then we have not announced the supreme Right Samyaksambuddha: " I have completely enlightened " in the world including the realms of gods, Maou realms, Brahma realms, until lineage sa-keeper, Brahmin, the gods and humans. And, bhikkhus, because our true view of the three dharmas and the twelve bodies of these Four Noble Truths has been truly pure; Bhikkhu khưu, then I have announced the supreme Right Samyutta: " I was completely enlightened"In the world including the realms of gods, Maou realms, Brahma realms, up to the lineage of sa-keeper, brahmin, the gods and humans. Moreover, our wisdom and perception have arisen: " Our deliverance cannot be changed, this is the last birth, there is no rebirth from now on ."

While this sermon was preached, the Dharma Eye with no dust, no stains, was born to Venerable Koṇḍañña: " Whatever nature is born, all of it has a destructive nature ."

[17] When the Dharma wheel was transported by the Blessed One, gods on earth were rumored to have said, "That ultimate Dharma wheel was transported by the Blessed One in Bārāṇasī, in Isipatana, where the deer garden is located. can be transported inversely by sa-keeper, brahmin, heavenly people, maya, Brahma, or anyone in the world . " After hearing the rumors of gods on earth, the gods in the four heavenly kingdoms were rumored to say: ... (as above) ... After hearing the rumors of the gods in the four realms Thien Vuong, the gods in the Dao Loi realm have rumored that: ... (as above) ... the gods in the realm of Da Ma ... (as above) ... the gods in the realm of Power ... (as above) ... gods in the realm of Hoa Lac Thien ... (as above) ... gods of the Tha Hoa Tu ... ... (as above) ... the gods of the Brahma were rumored treat that: "The ultimate Dharma wheel has been transported by the Blessed One in Bārāṇasī, in Isipatana, where the deer garden cannot be transported in reverse by sa-keeper, brahmin, celestial, Maou, Brahma, or anyone in the world . " At that moment, at that moment, the rumor went to the Brahma realms. And ten thousand worlds have been shaken, shaken, shaken. And the immeasurable light of light appeared in the world, beyond the sublime glory of the gods.

At that time, the Blessed One exclaimed the inspiration that: " Koṇḍañña understands! Koṇḍañña has understood ! ” Therefore, Venerable Koṇḍañña has the name " Aññākoṇḍañña ." [8]

[18] Later, when he saw the Dharma, achieved the Dharma, understood the Dharma, imbued the Dharma, doubts were gone, the hesitation ended, the faith in the Dharma of masters, no longer need the assistance of others, Venerable Aññākoṇḍañña said to the Blessed One:

- Sir, may I become a monk in the presence of the Blessed One? Can you cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhu, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of greater virtue.

[19] Later, the Blessed One taught, taught the remaining bhikkhus with Dharma discourse. Then, while being taught, taught by the Blessed One by saying the Dharma Talk, the Dharma Eye with no dust, no stains, arose at the Venerable Vappa and Venerable Bhaddiya: “ What is the nature? being born, all that has a destructive nature . " When seeing the Dharma, having achieved the Dharma, having understood the Dharma, having absorbed the Dharma, the doubt was no longer there, the hesitation was completely over, the faith in the Dharma of the masters was no longer there. need the grace of others, they told the Blessed One:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

Then, with the meal brought back, the Buddha taught and instructed the remaining bhikkhus with Dharma discourse. Group of six living by animals that three Bhikkhu khưu went alms and brought about. Meanwhile, while being taught, taught by the Blessed One by Dharma discourse, the Dharma eyes are not contaminated with dust, no stains have arisen to Mahānāma and Venerable Assaji: " What is the nature?" being born, all that has a destructive nature . " When seeing the Dharma, having achieved the Dharma, having understood the Dharma, having absorbed the Dharma, the doubt was no longer there, the hesitation was completely over, the faith in the Dharma of the masters was no longer there. need the grace of others, they told the Blessed One:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

[20] After that, the Buddha told the Bhikkhu khưu group five taste that:

-The Bhikkhu khưu, Sac is anatta (anattā). This Bhikkhu, because if Sac is Self, the Sac This can not go to sick and can be achieved in Sac (as you wish) that: " Lust of us be like this, Sac of us not become like this . " Bhikkhus, it is because rupa is anatta that the Sac goes to sickness and cannot attain in Sac (according to its will) that: "My rupa is like this, my rupa does not become like this ." ”

The Bhikkhu khưu, Tho is anatta (anattā). The Bhikkhu khưu, because if this Tho is a Self, this Tho can not go to sickness and can be achieved in Tho (according to will): "My life should be like this, my life should not become like this . " The Bhikkhu khưu, because Tho is the Selflessness so Tho goes to sickness and can not be achieved in Tho (according to his will) that: "Our life should be like this, our life should not become like this ." ”

The Bhikkhu khưu, Idea is anattā (Anattā). Bhikkhus, because if this Idea is a self, this idea cannot go to sickness and can be attained in the thought (according to the will): "My thoughts should be like this, my thoughts should not become like this . " This Bhikkhu, because perception is Egolessness so Chiang went to sick and can not be achieved in Ideas (as you wish) that: " Thought of us be like this, perception of us not become like this . ”

The Bhikkhu khưu, the Action is anatta (anattā). Bhikkhus, because if these acts are a self, they cannot go to sickness and can be attained in them (according to their will): " Be my acts like this. Don't become like this . " The bhikkhus, because the actions are non-self therefore the actions go to sickness and cannot be attained in them (according to the will): " Let our actions be like this. become like this . "

The Bhikkhu khưu, Formula is anatta (anattā). Bhikkhus, because if this consciousness is a self, this consciousness cannot go to sickness and can be attained in the consciousness (according to the will): " Let our consciousness be like this, our consciousness shall not become like this . " The bhikkhus, it is because consciousness is non-self, therefore consciousness goes to sickness and cannot be attained in consciousness (according to will): " Let our consciousness be like this, our consciousness should not become like this . ”

[21] Hey khưu, what do you think about Sac, is it often or impermanent?

- Sir, is impermanent.

- So what (was) impermanent is that it is miserable or lost?

- Sir, is suffering.

- So what (was) impermanent, suffering, having a state of change, is it right to contemplate that: " This is mine, this is me, this is the self of me ”?

- Sir, that is not true.

The Bhikkhu khưu, Tho is often or impermanent?

- Sir, is impermanent.

- So what (was) impermanent is that it is miserable or lost?

- Sir, is suffering.

- So what (was) impermanent, suffering, having a state of change, is it right to contemplate that: " This is mine, this is me, this is the self of me ”?

- Sir, that is not true.

The Bhikkhu khưu, Idea is often or impermanent?

- Sir, is impermanent.

- So what (was) impermanent is that it is miserable or lost?

- Sir, is suffering.

- So what (was) impermanent, suffering, having a state of change, is it right to contemplate that: " This is mine, this is me, this is the self of me ”?

- Sir, that is not true.

The Bhikkhu khưu, the Executive is often or impermanent?

- Sir, is impermanent.

- So what (was) impermanent is that it is miserable or lost?

- Sir, is suffering.

- So what (was) impermanent, suffering, having a state of change, is it right to contemplate that: " This is mine, this is me, this is the self of me ”?

- Sir, that is not true.

The Bhikkhu khưu, Knowledge is often or impermanent?

- Sir, is impermanent.

- So what (was) impermanent is that it is miserable or lost?

- Sir, is suffering.

- So what (was) impermanent, suffering, having a state of change, is it right to contemplate that: " This is mine, this is me, this is the self of me ”?

- Sir, that is not true.

[22] bhikkhus, in this case, any rupa which belongs to the past, present, future, being in the body, or outside the body, or being crude, or subtle, or inferior, or noble, should see all that Sac, whether far or near, true to the true nature by true wisdom (like this): " This is not mine, this is not us , this is not my self . "

The Bhikkhu khưu, so in this case, any Tho belongs to the past, present, future, is in the body, or outside the body, or crude, or subtle, or inferior, or noble , should see all that Tho, whether far or near, as true to the true nature with true wisdom (like this): " This is not mine, this is not me, this is It's not my self . "

The Bhikkhu khưu, so in this case, any idea of ​​the past, present, future, is in the body, or outside the body, or crude, or subtle, or inferior, or noble, , should be able to see all that Thought, whether far or near, as true to its true nature with true wisdom (like this): " This is not mine, this is not me, this is this It's not my self . "

The Bhikkhu khưu, so in this case, any of the Act of the past, present, future, is in the body, or outside the body, or crude, or subtle, or inferior, or high, precious, should see all of them, whether far or near, true nature by true wisdom (like this): " This is not mine, this is not me, This is not my ego . "

The Bhikkhu khưu, so in this case, any consciousness belongs to the past, present, future, is in the body, or outside the body, or crude, or subtle, or inferior, or noble , should be able to see all that consciousness, whether far or near, as is the true nature with true wisdom (like this): " This is not mine, this is not me, this is It's not my self . "

[23] Bhikkhu khưu, when seen so, the Thinh Van Thanh disciple no longer interested in Sac, no longer interested in Tho, no longer interested in Chiang, no longer interested in the Act, no longer interested in consciousness; when no longer interested, he is no longer passionate; by not being enamored, he is liberated; While being liberated, the mind arose: " Has been liberated ." He knows that: " The rebirth is exhausted, the virtue is alive, the work has to be done, there is no more (leading to) any other ego (like) like this anymore ."

[24] The Buddha preached about that. The group of Bhikkhu khưu group Hy wedding Festival received the teachings of Germany World Religion. And while this sutta is being preached, the minds of the five bhikkhus have no longer grasped and have been liberated from piracy.

At the time, there were six Arhat in the world.

First item.

[25] At the time, in Bārāṇasī, there was a distinguished family son named Yasa. Yasa is the son of a rich man and has a slim physique. The boy has three castles: one for the cold season, one for the hot season, and one for the rainy season. During the four months of the rainy season in the castle, he is always surrounded by female musicians and does not step down to the bottom of the castle. Meanwhile, while being endowed to, inherited, served by the five sensual pleasures, [9]  the son of the prestigious Yasa family lay down to sleep first and then the new concubines lay down to sleep. And the kerosene lamp is usually lit all night.

Then, the honorable son Yasa, after waking up first, saw his concubines sleeping, the piano on her elbow, the drum on her neck, the drum on her lap. she was different, she had (her hair) pulled out, the other was drooling, others were babbling, he thought that the graveyard was like where he was. [10]  After seeing it, the young man started to feel discouraged and made up his mind to give up. At that time, the son of the prestigious family Yasa exclaimed that: " How depressing! This is miserable ! ” After that, the honorable son Yasa brought into a pair of gold comedy and went to the large door of the mansion. The demihumans opened the door (thinking): "No one will interfere with the homeless son of the honorable Yasa's family leaving home . ” After that, the honorable son Yasa went to the city gate. The demihumans opened the door (thinking): " No one should interfere with the homeless son of the honorable Yasa family's son leaving home ." After that, the honorable son Yasa went to Isipatana, in the deer park.

[26] At the time, the Blessed One, after waking up at the dawn of night, was going on a pilgrimage outside. The Blessed One saw the honorable son Yasa from afar walking away, after seeing he left the business line and sat down on the assigned seat. At that time, not far from the Blessed One, the honorable son of Yasa's family said, " It is depressing!" This is miserable ! ” At that time, the Buddha said to the honorable son of this Yasa family:

- Hey Yasa, this is not boring, this is not miserable. Hey Yasa, come and sit down. I will preach the Dharma to you.

At that time, the honorable family son Yasa (thinking): “ Heard this is not boring, this is not miserable"Should be happy excited then took off a pair of gold comedy and went to the Blessed One, after having paid homage to the Blessed One and sat down on one side. The Blessed One gave sermons in class to the honorable son of Yasa's family sitting on one side. That is, he has explained the discourse on almsgiving, the discourse on the precepts, the discourse on the heavens, the harmful pollution of the infertility, the benefits of renunciation. When the Blessed One knew that the heart of the prestigious Yasa family's son was ready, malleable, free of obstacles, upright, and still, he displayed the Dharma preaching that was opened by the Buddhas: Suffering, Episode, Removal, Tao. It is like a clean, unbleached, clean cloth that can be dyed completely; Similarly, right at that seat, the French eye is not contaminated with dust, no stain has arisen to the prestigious family son Yasa:What has the nature to be born, all that has a destructive nature . "

[27] Afterwards, the mother of the honorable son Yasa went to the castle and did not see the prestigious son of the Yasa family, so he went to meet the rich man, after arriving, told The rich owner said this:

- Master, I have not seen your son, Yasa.

At that time, the rich owner assigned the four-horse-emissary emissaries and went to Isipatana, the deer garden. The owner of the rich man saw the imprint (on the ground) of the golden comedy, so he followed it. The Blessed One saw the rich master from far away walking around, after seeing the Blessed One initiated this: " Or should we perform miracles so that the rich owner may sit here I can't see the honorable Yasa family son sitting here . ” Then the Blessed One performed divine power like that. After that, the rich owner went to Blessed One, after coming told the Blessed One this:

- Bach himself, so could the Blessed One see the honorable son of the Yasa family?

Hey home, then sit down. Perhaps when he sat down here, he could see the honorable son of Yasa's family sitting here.

At that time, the rich owner (thought): " It is said that when I sit down here, I will see the honorable son Yasa family sitting here.So should elated and elated, World Religion and sat down at one side. The Buddha taught the sermon according to the class to the wealthy owner sitting on one side. That is, he has explained the discourse on almsgiving, the discourse on the precepts, the discourse on the heavens, the harmful pollution of the infertility, the benefits of renunciation. When the Blessed One knew that the mind of the rich master was ready, malleable, free of obstacles, upright, and still, he displayed the Dharma preaching that was opened by the Buddhas: Suffering, Episode , Kill, Dao. It is like a clean, unbleached, clean cloth that can be dyed completely; similarly, right at that seat, the Dharma-eyes are not contaminated with dust and dirt, no stain has arisen to the rich owner: " What has the nature to be born, all of it has a destructive nature?".”

Later, when he saw the Dharma, achieved the Dharma, understood the Dharma, imbued the Dharma, doubts were gone, the hesitation ended, the faith of the Master's teachings was fulfilled. , no longer need the grace of others, the rich man said to the Blessed One:

- Sir, that's wonderful! Bach himself, it is wonderful! Bach himself, like a man who could turn the object upside down, opened the hidden object, showed the way to the astray, and brought the kerosene lamp in the darkness (thinking): " Those who have eyes will see the figures ; ” Similarly, France has been taught by the Blessed One in many ways. Bach himself, I would like to take refuge in the Blessed One, Dharma, and assemblies. May the Blessed One accept that I am a layman who has been taking refuge from now on for the rest of my life.

And he became the first layman to read the first three sentences (tevāciko) [11]  in the world.

[28] Later, while being taught the Dharma and while contemplating the nature as seen as it was known, the heart of the father of the honorable Yasa family son was no longer clinging and was freed from the illegal or. At that time, the Blessed One initiated this: “ While being taught the Dharma and while contemplating the nature as seen as it was known, the heart of the father of the honorable son of Yasa's family No longer attached to the attachment and have been freed from the illegal And the honorable son of the Yasa family cannot return to his lowly life to enjoy the sensual pleasures like when he was at home, or should we withdraw that miraculous manifestation ? ”

After that, the Blessed One revoked his miraculous manifestation. The rich owner saw the honorable son Yasa, sitting after seeing this honorable son, Yasa:

- Dear Yasa, your mother was grieved and lamented. Give me a life.

At that time, the honorable son Yasa looked up at Buddha. At that time, the Buddha said to the rich owner:

-Home owner, what do you think about that to the honorable son Yasa? Just as you have seen the Dharma with the rationalist's position, with the learned man's knowledge, the boy while contemplating the nature as seen as already known, the mind is no longer clinging and has been freed from the contraband. Hey owner, can Yasa return to his lowly life to enjoy sensual pleasures like before when he was at home?

- Sir, that is not possible.

Hey owner, to the honorable son Yasa is the same as the fact that you saw the Dharma by the position of the learned by the learned knowledge, the young man while contemplating the nature as seen as known, the mind is no longer clinging and has been liberated from the illegal. This owner, Yasa can not return to the lower life to enjoy the same pleasures as before while at home.

- Sir, what a benefit to the honorable son of Yasa! So cleverly accomplished for the honorable family son Yasa! As if the heart of Yasa's honorable family son was no longer attached and was freed from the illegal. Bach himself, ask the Blessed One to accept my invitation for the meal of tomorrow's son with the honorable son of Yasa's family as a sa-keeper.

The Blessed One accepted the invitation in a silent manner. Meanwhile, the rich owner understands the acceptance of the Blessed One, so he got up from his seat, worshiped the Blessed One, directed the right shoulder around, then left.

Then, when the rich owner left, not long ago, the son of the prestigious family Yasa said to the Blessed One:

- Sir, may I become a monk in the presence of the Blessed One? Can you cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhu, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of greater virtue.

At the time, there were seven Arhats in the world.

End the Yasa renunciation.

[29] Then in the morning, the Buddha blessed him, took the bowl, went to the house of the rich master, and Venerable Yasa, as an assistant attendant, after coming to sit down. pre-arranged. At that time, the mother and the second ex-wife of Venerable Yasa went to see the Blessed One, after having paid homage to the Blessed One and sat down at one side. The Blessed One gave sermons in class to the women. That is, he has explained the discourse on almsgiving, the discourse on the precepts, the discourse on the heavens, the harmful pollution of the infertility, the benefits of renunciation. When the Blessed One knew that the minds of the women were ready, malleable, free of obstructions, upright, and still, he displayed the Dharma preaching that was opened by the Buddhas: Suffering, Tap, Kill, Dao. It is like a clean, unbleached, clean cloth that can be dyed completely;What has the nature to be born, all that has a destructive nature . "

Later, when he saw the Dharma, achieved the Dharma, understood the Dharma, imbued the Dharma, doubts were gone, the hesitation ended, the faith in the Dharma of the masters was fulfilled. , no longer need the grace of others, the women told the Blessed One this:

- Sir, that's wonderful! Bach himself, it is wonderful! Bach himself, like a man who could turn the object upside down, opened the hidden object, showed the way to the astray, and brought the kerosene lamp in the darkness (thinking): " Those who have eyes will see the figures ; ” Similarly, France has been shown by the Blessed One by many means. Bach, we here would like to take refuge in the Blessed One, Dharma, and assemblies. May the Blessed One accept that we are refugees who have been taking refuge from now on for the rest of their lives.

And the women became the first female laymen to read the three sentences (tevācikā) in the world.

After that, when he personally satisfied and satisfied the Bhikkhu khưu assembly with the Buddha topped with high-quality hard soft food, until the Buddha finished real life the hand had left the vase. The mother and the second ex-wife of Venerable Yasa sat down on one side. the second of Venerable Yasa in the Dharma discourse, then got up from his seat, and left.

[30] The four family friends of Venerable Yasa (name) Vimala, Subāhu, Puṇṇaji, and Gavampati were the sons of rich and well-off families in Bārāṇasṇ who heard: " Heard the son the prestigious Yasa family shaved their beards, put on caramel-colored cloths, and left the home-life monk's home . " Upon hearing these words, they initiated this: “The Law and the Law are certainly not ordinary! That renunciation was not trivial when the son of the prestigious Yasa family shaved his beard, put on caramel-colored cloth, and left home to live without a home!They went to see Venerable Yasa, and after they had bowed to the Venerable Yasa, they stood at one side. Meanwhile, Venerable Yasa led his four friends at home to meet the Blessed One, after arriving, he bowed to the Blessed One and sat down on one side. When he sat down on one side, Venerable Yasa said to this Blessed One:

- Bach himself, my four friends in this family (name) Vimala, Subāhu, Puṇṇaji, Gavampati are the sons of rich and well-off families in Bārāṇasī. May the Blessed One teach and teach these people.

The Blessed One gave sermons in class to them. That is, he has explained the discourse on almsgiving, the discourse on the precepts, the discourse on heaven, the harmful defilements of education, the benefits of renunciation. When the Blessed One knew that their minds were ready, malleable, free of obstructions, upright, and still, he displayed the Dharma preaching that was opened by the Buddhas: Suffering, Tap, Kill , Dao. It is like a clean, unbleached, clean cloth that can be dyed completely; similarly, right at that seat, the Dharma Eye, free of dust and dirt, no stain has arisen to those people: " What has the nature to be born, all of it has a destructive nature ."

Later, when he saw the Dharma, achieved the Dharma, understood the Dharma, imbued the Dharma, doubts were gone, the hesitation ended, the faith of the Master's teachings was fulfilled. , no longer need the grace of others, they told the Blessed One this:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

After that, the Buddha taught and instructed those bhikkhus with Dharma talks. While being taught by the Blessed One and taught only by Dharma talks, their minds were no longer clinging and were liberated from the illegal ones.

At the time, there were eleven Arahats in the world.

End the renunciation of four friends at home.

[31] The home friends of Venerable Yasa number fifty (people) who were the sons of the first or successive families in the country who heard: " Heard the son of the family Yasa's honor shaved off his beard, put on caramel-colored cloths, and left the home-life monkhood . ” Upon hearing these words, they initiated this: “The Law and the Law are certainly not ordinary! That renunciation was not trivial when the son of the prestigious Yasa family shaved his beard, put on caramel-colored cloth, and left home to live without a home!They went to see Venerable Yasa, and after they had bowed to the Venerable Yasa, they stood at one side. At that time, Venerable Yasa led his friends at the number of fifty (people) to go to see the Blessed One, after he came to pay homage to the Blessed One and sat down at one side. When he sat down on one side, Venerable Yasa said to this Blessed One:

- Sir, my family friends are fifty (men) who are the sons of the first or successor families in the country. May the Blessed One teach and teach these people.

The Blessed One gave sermons in class to them. That is, he has explained the discourse on almsgiving, the discourse on the precepts, the discourse on heaven, the harmful defilements of education, the benefits of renunciation. When the Blessed One knew that their minds were ready, malleable, free of obstructions, upright, and still, he displayed the Dharma preaching that was opened by the Buddhas: Suffering, Tap, Kill , Dao. It is like a clean, unbleached, clean cloth that can be dyed completely; similarly, right at that seat, the Dharma Eye, free of dust and dirt, no stain has arisen to those people: " What has the nature to be born, all of it has a destructive nature ."

Later, when he saw the Dharma, achieved the Dharma, understood the Dharma, imbued the Dharma, doubts were gone, the hesitation ended, the faith of the Master's teachings was fulfilled. , no longer need the grace of others, they told the Blessed One this:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

After that, the Buddha taught and instructed those bhikkhus with Dharma talks. While being taught by the Blessed One and taught only by Dharma talks, their minds were no longer clinging and were liberated from the illegal ones.

At that time, there were sixty-one Arhat in the world.

[32] Later, the Blessed One told the Bhikkhu khưu that:

Hey Bhikkhus, we have been free from all ties of heaven and man. Bhikkhus, you have also been free from all ties of heaven and man. Bhikkhus, take a journey for the benefit of many people, for the welfare of many people, for the mercy of the world, for the evolution, the benefit, the welfare of gods and humanity, Don't go with two people together (road). Bhikkhus, preach the perfect Dharma in the beginning, perfect in the middle, and perfect in the ending, accomplishment of meaning, accomplishment in terms of writing, explanation of pure conduct complete and complete. There are classes of people born with less pollution will be those who understand the Dharma, (but) because of not listening to the Dharma will degenerate. Hey Bhikkhus,

[33] After that, the sinful Demon King went to see the Blessed One, after coming to the Blessed One with these words:

-  The heavenly traps of you who
have bound you,
you are bound
by the great shackles.
O Mon-sa,
who does not escape me!

(The Buddha replied that):

-  The human heavenly traps,
here we are, the
great bondage of oil
is free.
You have lost,
O death.
-  Moving throughout the sky will
trap this mind
will use him to
bind him tightly.
This monk
who does not escape me!
-  Beauty, tranquility, aroma
, taste, and emotions,
absolute browse in this place
we no longer desire.
You have been defeated,
perpetrator.

At that time, the Demon King was full of guilt (thinking): " The Blessed One has recognized me! The Good God recognized me ! ” so embarrassed, frustrated, and then disappeared right there.

End part about the Demon King.

[34] At the time, the Bhikkhu khưu in many different directions, from many different lands led people who want to become a monk and those who want to cultivate to the upper ranks (think): " The Blessed One will let them become monks and nuns and will cultivate them to the upper level ." In that case, the Bhikkhu khưu itself both those who want to become a monk and those who want to cultivate to the upper rank are tired.

At that time, while the Blessed One was meditating in a solitary place, this thought had arisen:  "Currently, the Bhikkhu khưu in different directions, in many different lands have led to follow. those who have the intention of renunciation and those who want to cultivate to the higher ranks (think): 'The Blessed One will let them ordained and will cultivate to the upper ranks.' In that case, the Bhikkhu khưu always both those who want to become a monk and those who want to cultivate to the upper rank are tired; Or should we allow the bhikkhus, saying, 'Hey Bhikkhus, from now on in every direction in every country, let yourself be ordained, let them rise up'? ” Then in the evening, the Blessed One came out of meditation and on that occasion, on the occasion of that event, gathered the Bhikkhu khưu assembly, gave Dharma talks, and told the bhikkhus:

-The Bhikkhu khưu, here while we meditate in a secluded place, there is thought of this thought has arisen:  "Currently, the Bhikkhu khưu in many different directions, in many different countries have been leading the people who want to become monks and nuns (think): 'The Blessed One will let them become monks and nuns.' In that case, the Bhikkhu khưu always both those who want to become a monk and those who want to cultivate to the upper rank are tired; Or should we allow the bhikkhus, saying, 'Hey Bhikkhus, from now on in every direction in every country, let yourself be ordained, let them rise up'? ”  The Bhikkhu khưu, I allow from now on in every direction in every country, you yourself let the renunciation, let tu up.

And the Bhikkhu khưu, should give renunciation like this, should give tu to the upper ranks like this:

First, he should tell him to shave his beard, put on a cauliflower-colored cloth, tell him to wear a vest on his shoulder, pay homage to the bhikkhus, tell him to squat, put his hands together, and should say, " Say this:

I came to the Buddha as a refuge (I seek refuge in the Buddha).
I came to Dafa as a refuge (I seek refuge in the Fa).
I came to the Buddhist monk where to take refuge (I ask for refuge). [twelfth]

The second time, I came to Buddha as a refuge.
For the second time, I came to Dafa to take refuge.
For the second time, I went to the Sangha as a refuge.

The third time, I came to Buddha as a refuge.
The third time, I came to Dafa as a refuge.
For the third time, I went to the Sangha as a refuge . ”

The Bhikkhu khưu, we allow the renunciation, the tu up the steps by Tam Quy (the three go to the Princess).

End of the section on the uprising by Tam Quy.

[35] Later, when he lived through the rainy season, the Buddha told the bhikkhus:

-The Bhikkhu khưu, we have the right intention, there is true right effort, has reached the ultimate liberation, has realized the ultimate liberation. The Bhikkhu khưu, you also have the right intention, there is true right diligence, (ye) reach the ultimate liberation, realize the ultimate liberation.

After that, the Demon King full of sins went to see the Blessed One, after arriving, he told the Blessed One by this verse:

-  The pitfalls of Maou
of heaven
and humanity belong to
him.
He was bound
by the great fetters,
this sa-keeper
who cannot escape from me!

(The Buddha replied that):

-  The traps of Maou
of heaven
and humanity belong to
us. I am free, you have lost,
great fetters .

At that time, the Demon King was full of guilt (thinking): " The Blessed One has recognized me! The Good God recognized me ! ” so embarrassed, frustrated, and then disappeared right there.

[36] Later, when he was in the city of Bārāṇasī as he wished, the Blessed One went away to Uruvelā. Meanwhile, the Blessed One left the road to the dense forest, after arriving went deep into the dense forest and sat down at the other tree.

At that time, the friends of the group of princes numbered thirty (people) with wives traveling in the dense forest. A person without a wife. The prostitute was led to his needs. Then while the others were wandering around on vacation, the prostitute took the package and fled. Later, those friends, while helping their friends and searching for the woman, wandered to the jungle and saw the Blessed One sitting at a tree, after seeing went to the Blessed One, after coming told the Blessed One this:

- Bach himself, so could the Blessed One see the woman?

- Hey princes, what do you have with the woman?

- Bach Sir, in case we were friends of the group of princes with the number of thirty (people) who went together with wives to travel in this dense forest. A person without a wife. The prostitute was led to his needs. Bach himself, then while we were wandering around wandering, the prostitute took the package and escaped. Bach himself, so while we were helping our friends and looking for the woman, we wandered to this jungle.

Hey, princes, how do you think you should look for women and what you should seek for yourself, for which matters are more important?

- Sir, it's more important to us than we should seek ourselves.

Hey princes, precisely because of that sit down, I will preach the Dharma to you.

- Sir, please.

Then the friends of the group of princes paid homage to the Blessed One and sat down on one side. The Blessed One gave sermons in class to them. That is, he has explained the discourse on almsgiving, the discourse on the precepts, the discourse on heaven, the harmful defilements of education, the benefits of renunciation. When the Blessed One knew that their minds were ready, malleable, free of obstacles, upright, and still, he displayed the Dharma preaching that was opened by the Buddhas: Suffering, Tap, Kill , Dao. It is like a clean, unbleached, clean cloth that can be dyed completely; similarly, right at that seat, the Dharma Eye is not contaminated with dust and dirt, no stain has arisen to them: " What has the nature to be born, all of it has a destructive nature ."

Later, when he saw the Dharma, achieved the Dharma, understood the Dharma, imbued the Dharma, doubts were gone, the hesitation ended, the faith in the Dharma of the masters was fulfilled. , no longer need the assistance of others, they told the Blessed One this:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

End of the story of the friends of the prince group.

The second chanting.

[37] Later, while sequentially traveling Germany World Religion dwell to Uruvelā. At the time, there were three braided monks who were residing in Uruvelā: Uruvelakassapa, Nadīkassapa, and Gayākassapa. Among them, the monk braided the hair of Uruvelakassapa was the leader, the instructor, the most important one, the head, the leader of the five hundred braided monks. Nad bệnkassapa, the braided monk, is the leader, the instructor, the most important, the head, the leader of the three hundred braided monks. Gayākassapa, the braided monk, is the leader, instructor, the most important, the head, the leader of the two hundred braided monks. At that time, the Blessed One went to the Uruvelakassapa braided monk's hideout, and after coming to the Brauddha rabbi, told this:

- Hey Kassapa, if you are not an obstacle for us [13]  may indicate a fire the night in the church.

-This great sa-keeper, no obstacle for me, but there is a fierce dragon lord, with magic, is a snake with terrible venom, can not let it harm him.

On the second occasion, the Blessed One told the monk braided Uruvelakassapa this:

Hey Kassapa, if we don't get in the way, we can spend the night in a church of fire.

-This great sa-keeper, no obstacle for me, but there is a fierce dragon lord, with magic, is a snake with terrible venom, can not let it harm him.

On the third occasion, the Blessed One told the monk braided Uruvelakassapa this:

Hey Kassapa, if we don't get in the way, we can spend the night in a church of fire.

-This great sa-keeper, no obstacle for me, but there is a fierce dragon lord, with magic, is a snake with terrible venom, can not let it harm him.

- Maybe it won't hurt me. Hey Kassapa, please allow (the residence) the church to fire.

-This great sa-Mon, then please live comfortably.

After that, the Buddha went to the fire church, arranged a carpet of grass, and sat down, folded his legs, kept his body straight, and focused in front of him.

[38] At that time, the dragon saw the Blessed One come in, after seeing it became unhappy and frustrated, so he sprayed smoke. At that time, the Blessed One initiated this: " Perhaps we should not hurt the dragon's skin, skin, flesh, tendons, bones, marrow but should only use fire (mine) to make its fire is exhausted. After that, the Blessed One performed a miraculous form of analogy and spewed smoke. At that time, the dragon could no longer suppress his anger, so he spewed out fire. The Buddha also entered meditation on the subject of fire and spewed fire. While both sides were in a state of light, the church of fire was in a state of light as if it were on fire. At that time, these monks braided hair around the fire church and said like this:

- Truly the great sa-keeper has a beautiful physique was harmed dragon!

Later, during that night the Blessed One did not hurt the dragon's skin, skin, tendons, bones, and marrow but used (his) fire to make its (fire) fire exhausted, then put in the bowl, and show the Taoist braided hair Uruvelakassapa (say):

- Hey Kassapa, this is your dragon. Its fire was consumed by fire (mine).

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-Mon indeed has great power and great power because he used fire (his) to make fire of the dragon king. ferocious, with magic, the serpent whose terrible venom is exhausted, but he is not an Arahant like me . ”

[39]

In Nerañjarā
the Blessed One told
the braided monk
of Uruvela
named Kassapa:
-  O Kassapa,
if you have no problems
, let me dwell
in the lecture hall of fire worship
on this moon night.

-  Hey the great recluses,
I have no trouble
helping him peace.
There
is a ferocious lord of the dragon, a snake with magic, and the
venom is so terrible
that it does not harm him.

-  Maybe he can't
harm me.
O Kasspa,
the fire church .
It is known that "allowed" to
go in, not terrified,
fear was no longer available.

Seeing the hermit enter,
the angry dragon lord
spewed out smoke.
The god of
humility, calmly,
there, spewed smoke.

Uncompressed anger the
dragon lord had spit fire
like a fire.
The god of mankind
skillfully set fire,
there, spewing fire.
Both were engulfed in
church fire, the flaming fire
all shining
with the bright light.

The monks braided the hair
discussed: "It
is beautiful that the great monk
has been harmed by snakes!"
Then night had passed, the
fire of the dragon king was gone,
many colorful flames
of the divine power were
green, red, pink, bright yellow,
Transparent color from the body
of Aṅgirasa
.
Put the dragon into the bowl,
he gave it
to the brahmin:
- O Brahmin,
this is your dragon, the
fire of it is exhausted
because of my fire . [14]

At that time, the monk braided Uruvelakassapa's hair extremely happy with the miracle of this magical power of the Blessed One and said to the Blessed One:

Hey Mon-keeper, live right here, I have long-lasting food for you.

The first miracle.

[40] Later, the Blessed One lived in a dense forest not far from the hermit of the braided monk Uruvelakassapa. At that time, late at night, the four Great Monarchs with brilliant aura made the entire forest dazzling and then went to see the Blessed One, after having paid homage to the Blessed One and stood in the four directions like are huge blocks of fire. Then, after spending that night the monk braided Uruvelakassapa's hair went to see the Blessed One, after coming to the Blessed One, said this:

Hey Mon-Mon, it's time, the food is ready. Monk, in the late night, those who had a brilliant aura dazzled the entire jungle and went to see him, after coming to pay homage to him and stand in the four directions like blocks is the fire so great?

Hey Kassapa, those are the four great heavenly kings who came to see us to listen to the Dharma.

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-Mon indeed has great power and great power because even the four great heavenly kings go to see the Dharma, but he it is not the Arahant like me here . "

After that, the Buddha attained the meal of the braided monk, Uruvelakassapa, and then he lived in that dense forest.

The second miracle.

[41] Later, in the late night the god of the Sakka gods with dazzling radiance illuminated the entire jungle and went to see the Blessed One, after having paid homage to the Blessed One and stood at on one side it was like a giant block of fire that was even more colorful and more victorious than the previous colorful auras. Then, after spending that night the monk braided Uruvelakassapa's hair went to see the Blessed One, after coming to the Blessed One, said this:

Hey Mon-Mon, it's time, the food is ready. This great monk, in the late night, who has a brilliant aura has dazzled the entire jungle and went to meet him, after coming to pay homage to him and then stand on one side like a giant fire is it even more brilliant and vengeful than the colorful halo before?

-Kassapa, he is the god of the gods Sakka went to see me to hear the Dharma.

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great monk really has great power, great power because even the god of the gods of Sakka  goes to see the Dharma, but he it is not the Arahant like me here . "

After that, the Buddha attained the meal of the braided monk, Uruvelakassapa, and then he lived in that dense forest.

The third miracle.

[42] Later, in the late evening the Brahman Sahampati with a brilliant aura illuminated the entire jungle and went to see the Blessed One, after having paid homage to the Blessed One and standing at one side. It was like a giant block of fire that was even more dazzling and more triumphant than the colorful halo before. Then, after spending that night the monk braided Uruvelakassapa's hair went to see the Blessed One, after coming to the Blessed One, said this:

Hey Mon-Mon, it's time, the food is ready. This great monk, in the late night, who has a brilliant aura has dazzled the entire jungle and went to meet him, after coming to pay homage to him and then stand on one side like a giant fire is it even more brilliant and vengeful than the colorful halo before?

Hey Kassapa, he is the Brahma Sahampati who came to see me to hear the Dharma.

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-Mon indeed has great power and great power because the Brahma Sahampati also went to see the Dharma, but he was not is the Arahant like me here . "

After that, the Buddha attained the meal of the braided monk, Uruvelakassapa, and then he lived in that dense forest.

The fourth miracle.

[43] At that time, the great sacrifice ceremony for braided Taoist priest Uruvelakassapa arrived. The entire population of Aṅga and Magadha brought a lot of soft, hard foods to attend. At that time, the monk braided the hair Uruvelakassapa initiated this: “ Now that my great ceremony of worship has come, the entire people of Aṅga and Magadha will bring a lot of soft and hard foods to attend, if the great novice performs the miracle of magical power in front of the crowd, the benefits and respect will grow for the great monk and our benefits and respect will be reduced; then the great monk should not come tomorrow. " At that time, the Blessed One used the mind to know the thought of the braided monk, Uruvelakassapa, so he went to Kuru in the North, then took alms food there to Lake Anotatta, after the real life was completed. right there in the day.

Then, after spending that night the monk braided Uruvelakassapa's hair went to see the Blessed One, after coming to the Blessed One, said this:

Hey Mon-Mon, it's time, the food is ready. This great sa-Mon, what made him did not go to yesterday? However, we also remember him: " What makes the great novice not come ?" and the san will return to the food that has been left for him.

Hey Kassapa, so did you not initiate this: “ Now that my great ceremony has come, the entire people of Aṅga and Magadha will bring a lot of soft and hard foods to attend, if the great monk performs the miracle of magical power in the crowd, the profit and respect will grow for the great monk and our profit and respect will be reduced, then the great sa -Mon should not go to tomorrow. "Kassapa, I know your thoughts, so I went to Kuru in the North, and brought alms food there to Anotatta Lake, after I finished eating at that place." full day.

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-Mon does indeed have great power and mighty forces because he knows the mind with the mind, but he is not the A-being." -la-drought like me here . ”

After that, the Buddha attained the meal of the braided monk, Uruvelakassapa, and then he lived in that dense forest.

The fifth miracle.

[44] At the time, pa vảisukūla cloth  [15]  arose to the Buddha. At that time, the Blessed One initiated this: " Where can we wash paṃsukūla cloth ?" At that time, the god of the Sakka gods used his mind to know the Blessed One's thought, so he dug into the lake with his hands and said to the Blessed One:

-Sir , please Blessed wash paṃsukūla cloth   here.

Then the Blessed One initiated this: "What can we stuff pa nhồisukūla cloth on ?" At that time, the god of the Sakka gods used his mind to know the Blessed One's thought, so he brought a large rock and said to the Blessed One:

-Sir, please Germany World Religion please stuffed paṃsukūla cloth   here.

Then the Blessed One initiated this: "What can we hold onto and step on ?" At that time, the angel living in Kakudha tree used his mind to know the Blessed One's thoughtful thought, so he bent the tree and said to the Blessed One:

- Sir, please Lord Buddha, please hold on to this and step up.

Then the Blessed One initiated this: " What kind of material can pa phơisukūla be dried on ?" At that time, the god of the Sakka gods used his mind to know the Blessed One's thought, so he brought a large rock and said to the Blessed One:

-Sir , please let World Religion dry paṃsukūla cloth   here.

Then, after spending that night the monk braided Uruvelakassapa's hair went to see the Blessed One, after coming to the Blessed One, said this:

Hey Mon-Mon, it's time, the food is ready. This great sa-keeper, has not previously here no this lake, now here again has this lake? Previously this stone was not brought, by whom this stone was brought? Previously this branch of Kakudha tree was not bent down, now this branch has been bent down?

Hey Kassapa, in this case, there is paṃsukūla cloth  that  has arisen to us. Then, this was what I started: " Where can we wash paṃsukūla cloth ?" At that time, the god of the gods of Sakka used his mind to know my thoughts, so he dug into a lake with his hands and told me this: " Sir, please Blessed wash paṃsukūla cloth here . ” It is this lake that was dug by hand by the non-human class. Then, I have initiated this: " What object can paṃsukūla be stuffed on ?" At that time, the god of the gods Sakka used the mind to know the thoughts of my thinking, so he brought a large rock: " Sir, please Blessed Buddha, please pat pa vảisukūla cloth here.". " It was this stone that was brought by the non-human class. Then, I have initiated this: "What can I hold on to and step on ?" At that time, the angel dwelling in Kakudha tree used his mind to know our thoughts, so he bent down the branches: " Sir, please Lord Buddha, please hold on here and step up ." It is this Kakudha tree that is the hand to grasp. Then, I have initiated this: "What can we dry paṃsukūla cloth on ?" At that time, the god of the gods Sakka used the mind to know the thoughts of my thinking, so he brought a big rock: " Sir, please Blessed let pa phơisukūla cloth dry here ." It was this stone that was brought by the non-human class.

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great monk does have great power, great power because the god of the gods of Sakka still has to serve, but he is not Arahant is like me . "

After that, the Buddha attained the meal of the braided monk, Uruvelakassapa, and then he lived in that dense forest.

[45] Then, after spending that night the monk braided the hair of Uruvelakassapa went to see the Blessed One, after having come told the Blessed One:

Hey Mon-Mon, it's time, the food is ready.

- Hey Kassapa, you go and I follow.

After telling the monk to braid Uruvelakassapa's hair, he picked fruits from the Jambu tree, due to the well-known Jambu Jambudpa [16]  , and went ahead and sat at the fire church. The braided monk, Uruvelakassapa, saw the Blessed One sitting in a fire church, after seeing this said to the Blessed One:

-This monk, he went to by any way? I was gone before him, yet here he went ahead and sat at the fire church.

-Kassapa, in this case, after telling you to go, I picked fruits from the tree Jambu, Jambu tree that Jambudīpa known, then went ahead and sat in the church fire. Hey Kassapa, this Jambu fruit achieves color, achieves fragrance, achieves taste, if you like then eat it.

Hey Mon-Mon, stop it. You brought it back yourself, eat it yourself.

At that time, the monk braided the hair of Uruvelakassapa suggested this: " The great monk really has great power and great power because after he told me to go, he picked fruits from the Jambu tree, because the Jambu tree that Jambudīpa is known for, then goes ahead and sits at the fire church,  but he is not an Arahant like me . ”

After that, the Buddha attained the meal of the braided monk, Uruvelakassapa, and then he lived in that dense forest.

Then, after spending that night the monk braided Uruvelakassapa's hair went to see the Blessed One, after coming to the Blessed One, said this:

Hey Mon-Mon, it's time, the food is ready.

- Hey Kassapa, you go and I follow.

After telling the monk to brave Uruvelakassapa's hair, he picked the mango not too far from the Jambu tree, because the Jambu tree that Jambudīpa is known for, ... (as above) ... the Āmalakī fruit is   not far from the Jambu tree ,. .. (as above) ... the Harītakī fruit is   not far from the Jambu tree, ... (as above) ... went to the heavenly world of Dao Loi picking the flower of the coral tree, then went ahead and sat in fire church. The braided monk, Uruvelakassapa, saw the Blessed One sitting in a fire church, after seeing this said to the Blessed One:

-This monk, he went to by any way? I went before him and he went ahead and sat at the fire church.

Hey Kassapa, in this case, after telling you I went to the heavenly world of Loi Loi to pick the flowers of the coral tree, then went ahead and sat at the fire church. Hey Kassapa, the flower of this coral achieves its color, its scent, if you like then take it.

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-Mon indeed has great power and great power because after he told me to go, he went to the heavenly kingdom of Loi Loi, picking flowers. the flower of the coral tree, then went ahead and sat in the church of the fire,  but he is not an Arhat like me . ”

[46] At that time, these braided priests wished to take care of flames that could not split firewood sticks. At that time, the monks of braided hair suggested this: " It is certainly because of the magical power of the great monk that we cannot split the sticks of firewood !" At that time, the Buddha said to the monk braided Uruvelakassapa this:

Hey Kassapa, make chopped sticks.

Hey Mon-novice, make chopped pieces of firewood.

Immediately, five hundred sticks were chopped. At that time, the monk braided the hair Uruvelakassapa suggested this: " The great monk did indeed have great power, great power because the sticks were chopped up,  but he was not an A- La-Han like me here . "

[47] At that time, these braided priests wished to take care of flames that could not be ignited. At that time, the monks of braided hair suggested this: " It is certainly because of the magical power of the great monk that we cannot light the flames !" At that time, the Buddha said to the monk braided Uruvelakassapa this:

Hey Kassapa, make the flames light.

Hey Mon-novice, make the fire burn.

Immediately, five hundred flames were lit. At that time, the monk braided the hair of Uruvelakassapa suggested this: " The great monk did indeed have great power, great power because the flames were lit,  but he was not an A- La-Han like me here . "

[48] ​​At that time, these braided Taoists wished to take care of flames that could not extinguish the flames. At that time, the braided priests began this idea: " It is certainly due to the magical power of the great monk that we cannot extinguish the flames !" At that time, the Buddha said to the monk braided Uruvelakassapa this:

Hey Kassapa, make the flames extinguished.

-This great sa-Mon, make the fire be extinguished.

Immediately, five hundred fires were extinguished. At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-Mon indeed has great power, great power because the flames have been extinguished,  but he is not an A- La-Han like me here . "

[49] At that time, during the eight-night period of the cold winter at the time of snowfall, the braided Taoist monks fell down and emerged in the Nerañjarā river, and then again took action. fall down. At that time, the Blessed One had made a hundred hundred pan of fire at the place where the braided monks had woken up and warmed up.

At that time, the monks braided the hair that initiated this: " It is certainly due to the magical power of the great monk, so the pan of fire was shown ."

At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-Mon does indeed have great power and mighty force because he also made the pan of fire this much,  but he it is not the Arahant like me here . "

[50] At that time, a large dark cloud of the season poured rain, resulting in a major flood. In any area where the Blessed One resides, the water will not flow to that area. At that time, the Blessed One initiated this: " Or should we push the water around and go on a pilgrimage in the middle of the ground covered with dust ?" After that, the Blessed One pushed water around and went on a pilgrimage in the middle of the ground covered with dust. At that time, the monk braided Uruvelakassapa's hair (thinking): "I just wish the great novice would not be swept away by the water.! ” and then along with many Taoist monks braided their hair to sail to the region of the Blessed One. The braided monk, Uruvelakassapa, saw the Blessed One going on a pilgrimage in the middle of the ground covered with dust after having pushed the water around, after seeing this said to the Blessed One:

Hey Mon-novice, are you here?

- Hey Kassapa, there I am.

Then the Blessed One flew into the air and landed on the boat. At that time, the monk braided the hair Uruvelakassapa suggested this: " The great sa-keeper does have great power, great power because the water does not wash away,  but he is not an Arahat. -han like me here . ”

[51] At that time, the Blessed One initiated this: "For a long time, this foolish man just suggested that:  ' The great sa-keeper indeed has great power and great power,  but he does so. It is not the Arahant like us here. '  Or should we make this braided Taoist flinch? ”

After that, the Blessed One said to the monk braided Uruvelakassapa this:

-This Kassapa, you are not A-la-Han and also not reached the path to the results of Arhat. Even the path of practice so that you can become an Arahant or attain a path to the Arahantship does not exist.

At that time, the monk braided the hair of Uruvelakassapa, kneeled down on his head at the feet of the Blessed One and told the Blessed One:

- Sir, may I become a monk in the presence of the Blessed One? Can you cultivate to the upper rank?

Hey Kassapa, you are the leader, the guide, the most important, the head, the leader of the five hundred monks braided their hair. You inform them and they will do as you think.

Then, the braided monk, Uruvelakassapa, went to see the braided monks, and after coming to him, said to the braided monks:

- Hey guys, I want to practice Pham according to the great sa-keeper, please follow what you guys think.

- Sir, we have had faith with the great monk for a long time. If he practices virtue according to the great monk, all of us will practice virtue according to the great monk.

After that, those braided monks braided the water with hair, hair braids, furniture, fire worshiping tools and went to see the Blessed One. at the feet of the Blessed One and told the Blessed One this:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

[52] Braided monk Nadīkassapa saw the water swept away the tufts of hair, the braids, the furnishings, the tools of the fire. After seeing it, he initiated this: " Nothing dangerous has happened to my brother !" and then sent the monks to braid their hair (saying): " Go and find out how my brother is !" And himself, with three hundred braided monks, went to see Venerable Uruvelakassapa.

- Hey Kassapa, is this better?

- Hey, that's right. This is better.

After that, the monks braided their hair and threw it in a stream of hair, braids, furniture, fire worshiping tools and went to see the Blessed One, after he had knelt down on the first dike. His feet and said to the Blessed One:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

[53] The braided Taoist of the Gayākassapa saw the flow of water swept away the strands of hair, the braided hair, the furnishings, the instruments of the fire. After seeing, he initiated this: " There is nothing dangerous that happened to my brothers !" then sent the monks to braid their hair (saying): " Go and find out how my brothers are !" and himself and two hundred monks braided hair went to see the great virtue Uruvelakassapa, after coming told the Venerable Uruvelakassapa this:

- Hey Kassapa, is this better?

- Hey, that's right. This is better.

After that, the monks braided their hair and threw it in a stream of hair, braids, furniture, fire worshiping tools and went to see the Blessed One, after he had knelt down on the first dike. His feet and said to the Blessed One:

- Sir, can we renunciate in the presence of the Blessed One? Can we cultivate to the upper rank?

The Blessed One said:

Hey Bhikkhus, come. The Dharma has been cleverly preached, practice virtue in the right way to end suffering.

The main thing has been the uprising of the greater virtue.

[54] Due to the Buddha's vow, five hundred unbreakable sticks of firewood were split, unburnt flames were lit, not extinguished were extinguished, five hundred pan of fire were broken. is made visible. In that way, there are three thousand five hundred miracles.

[55] Later, when he was at Uruvelā as he liked, the Blessed One went on his journey towards the summit of Gayā with the Bhikkhu khưu consisting of a thousand bhikkhus, all of whom were Taoists. Braided hair before. At that place in Gayā, the Blessed One dwells at the summit of Gayā with a thousand bhikkhus. There, the Buddha said to the bhikkhus:

-The Bhikkhu khưu, all burned. And bhikkhus, what is it all burnt? The Bhikkhu khưu, eyes burned, the colors burnt, the perception of the eyes burned, the contact of the eyes burned, ie the feeling borne due to eye contact is lost , either misery, or non-misery, not lost, are also burned. Burnt by what? We say, " Burnt by the greedy fire, by the flaming fire, by the ignorance. Burnt by birth, by old age and death, by sorrow, by complaining, by suffering, by discontent, by despair. " Burnt ears, burnt sounds, ... (as above) ... Burnt nose, burnt odors, ... (as above) ... Burnt tongue, taste tasted burnt, ... (as above) ... The body was burnt, the touches were burned, ... (as above) ... The mind was burned, the objects of Italy (dhammā) ) burnt, the awareness of the mind is burnt, the contact of the mind is burnt, that is, the feeling borne by the contact of the mind is pleasure, or is suffering, or non-suffering is not lost as well. are all burnt. Burnt by what? We say, " Burnt by the greedy fire, by the flaming fire, by the ignorance. Burnt by birth, by old age and death, by sorrow, by complaining, by suffering, by discontent, by despair. " The Bhikkhu khưu, while seeing like that Saints disciples have learned no longer interested in the eyes, no longer interested in the colors, no longer interested in the perception of the eyes, no longer interested in the next eye contact, that is, no longer interested in the sensation arising due to eye contact being lost, or suffering, or no misery, no longer interested in the ears, no longer interested in sounds bar, ... (as above) ..., no longer interested in the nose, no longer interested in the smell, ... (as above) ..., no longer interested in the tongue, no longer interested to taste, ... (as above) ..., no longer interested in the body, no longer interested in the touch, ... (as above) ..., no longer interested in the mind , no longer interested in the objects of the mind, no longer interested in the awareness of the mind, no longer interested in the contact of the mind, ie no longer interested in the feeling born of the predestined contact of the mind is touch, or suffering, or no misery; when no longer interested, he is no longer passionate; by not being enamored, he is liberated; While being liberated, the mind arose:Has been released . " He knows that: " The rebirth is exhausted, the virtue is alive, the work has to be done, there is no more (leading to) any other ego (like) like this anymore ." And while this sutta is being preached, the minds of those one thousand bhikkhus are no longer clinging and have been liberated from the illegal ones.

End of the lecture on " Burned ."

Ending the chant " The Miracle in Uruvelā " is the third part.

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[1]  The English translation of Rhys Davids and Hermann Oldenberg cites the document and explains that: 1. Goat shepherds who use the shade of the nigrodha to rest should be called the shepherd's shepherds. goat 2. The si tree was planted by a goat kid during the Bodhisattva Siddhattha's ascetic practice for six years.

[2]  Mr. Buddhaghosa explained that the Buddha took a vow to form a new one from four stone bowls.

[3]  Only claiming to take refuge in the Buddha and take refuge in the Dharma because the Sangha has not yet been formed.

[4]  Apparajakkha = appa – raja – akkha = eyes with little dust.

[5]  The section in parentheses until the end of part [8] in the Tripitaka of Thailand is noted in the footnote.

[6]  The Blessed One refers to the services of these five during his ascetic six years. The point to note is that the Blessed One uses the word "bhikkhu" to translate "Bhikkhu khưu" to call these five people even though they have not yet become disciples and have not practiced according to His Dharma (Comment of the translator).

[7]  In short, the Eightfold Path includes: right view, right view, right speech, right action, right livelihood, right mindfulness, mindfulness and concentration.

[8]  "Aññākoṇḍañña" = Aññā + koṇḍañña means Koṇḍañña understood. Anññā  is quoted from the Buddha's words: " Aññāsi  vata bho Koṇḍañño,  aññāsi  vata bho Koṇḍañño" and then joined in front of the name Koṇḍañña.

[9]  Pleasure is born by the five senses: eyes, ears, nose, tongue, and body.

[10]  ... the graveyard is within reach (close translation).

[11]  At that time in this world there were six Bhikkhu khưu A-la-Han representing the Sangha. And this householder attributed the Three Jewels to reading the three sentences: "Refuge The Buddha, Refuge Dharma, and Refuge The Bhikkhu khưu," unlike the two former merchants who only took refuge in the Second Jewel of Buddha. Bao and Dharma (the comment of the translator).

[12]  Sangha (in the word of the Sangha) is recorded from the word "saṅgha" which has the usual meaning of assemblies, groups, etc. and is sacred when it refers to the three jewels of Buddha, Dharma, Increase (Triple Gem). It should be noted here that the word saṅgha is also used for bhikkhunis (bhikkhunīsaṅgha = assemblies of bhikkhunis, monks and nuns; similarity in bhikkhusaṅgha = assemblies of monks and monks). However, nowadays there is a tendency to use the word "Monk" for men only, for example: "Thefour groups are Sangha, Ni, Thien Nam, Tin Nu". Or "Dear Venerable Monks,Nuns," or more popular like "Mr. and Mrs. Ni," etc. The word "TăngThis is equivalent to the word " bhikkhu = Bhikkhu khưu " rather than " saṅgha " as above.

[13]  vaseyyāma: the first person plural.

[14]  Mr. Buddhaghosa said such verses are handed down later.

[15]  Mostly the corpses were put away in graveyards or picked up in garbage dumps (translator's note). In other places, we translate it as "dirty cloth thrown away."

[16]  Jambudīpa, translated as Jambu Island, ie peninsular India. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.17/6/2020.