26. The Bible prays.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Ariyapariyesanà sutta) I hear like this: Once the Blessed One was at Savatthi, at Jetavana, in Anathapindika's garden. Then in the morning the Blessed One put on his robes, took his bowl and robe, and went to Savatthi for alms. A large number of bhikkhus came to the place where the venerable Ananda was and, after arriving, said to the venerable Ananda: -- Friend, it's been a long time since we heard the Blessed One preach the Dharma. It would be good, sage Ananda, if we could hear the Blessed One preach the Dharma with our own eyes! - Let the venerable ones go to the place where the brahmin Rammaka lives, and the venerable ones will be able to hear the Blessed One's teaching in person. -- Yes, sage. Those bhikkhus obeyed Venerable Ananda. Then the Blessed One, having finished his alms round in Savatthi, on his way back from his alms round, called to the venerable Ananda: -- Hey, Ananda, let's go to Pubbarama (Eastern Park), Migaramatu's house (Located Mother Lecture Hall) for lunch break. -- Yes, venerable sir. Venerable Ananda obeyed the Blessed One. Then the Blessed One, together with Venerable Ananda, went to Pubbarama garden, Migaramatu's house, to rest for lunch. In the evening, the Blessed One got up from his meditation and called to Venerable Ananda: -- Hey Ananda, let's go to Pubbakotthaka to wash our hands and feet. -- Yes, venerable sir. Venerable Ananda obeyed the Blessed One. Then the Blessed One and the Venerable Ananda went to Pubbakotthaka to wash their hands and feet. After washing his hands and feet at Pubbalotthaka, the Blessed One climbed onto the shore, put on a robe, and dried his hands and feet. Then the venerable Ananda said to the Blessed One: -- The Blessed One, the Brahmin's quarters Rammaka is not far away; World-Honored One, the Brahmin Rammaka's net room is lovely; White World Religion, the interior of the Brahmin Rammaka is pleasant; Lord, how good it would be if the Blessed One went out of compassion to the brahmin Rammaka's retreat! The Blessed One silently accepted. Then the Blessed One went to the retreat of the brahmin Rammaka. At that time, a large number of bhikkhus were meeting at the Brahmin Rammaka's retreat to preach the Dharma. The Blessed One waited outside the door until he finished his sermon. The Blessed One, knowing that the discourse was over, cleared his throat and knocked on the door bar. Those bhikkhus opened the door for the Blessed One. Then the Blessed One entered the Brahmin Rammaka's retreat and sat down on the seat prepared. After sitting, the Blessed One called to the bhikkhus: -- Monks, what issue are you meeting at this time? And what story between You was interrupted? -- Venerable Sir, the conversation between us belongs to the Blessed One and it was interrupted when the Blessed One came. --Bhikkhus, it is good that your good sons, out of faith, leave home, live without family, and gather together to discuss the Dharma. When you, bhikkhus, are gathered together, there are two things to do: discuss the Dharma or keep the silence of the Noble Ones. (Two types of spheres) There are, bhikkhus, these two kinds of quests: holy and non-sacred quests. Monks-stilts, and what is non-Saint request? Here, bhikkhus, a person who is reborn himself seeks what is born, who himself is old and seeks what is old, himself becomes ill... himself dies... sorrow... being contaminated by oneself and seeking the polluted. What, bhikkhus, do you call birth? This Male-stilts, wife and children are born; male and female servants are born; goats and sheep are born; chickens and pigs are born; elephants, oxen, mare and mare are born; gold and silver are born. These clinging, bhikkhus, are born, and he clings again, lusts after them, infatuated with them, being reborn himself seeks that which is born. And, bhikkhus, what do you call old age? This Male-stilts, wife and children are old; male servants, female servants are old; goats and sheep are getting old; chickens and pigs are old; elephants, cows, mare and mare are old; Gold and silver are aging. Those clinging, bhikkhus, are old age, and he clings to them, lusts after them, becomes infatuated with them, grows old, and seeks that which is old. And, bhikkhus, what do you call being sick? This Male-stilts, wife and children are sick; male servants, female servants are sick; goats and sheep are sick; chickens and pigs are sick; Elephants, cows, stallions, and mares are sick. Those clinging, bhikkhus, are ill, and he clings to greed, indulges in them, becomes ill himself, and seeks that which is sick. And, bhikkhus, what do you say is dead? This Male-stilts, wife and children are tragic death; male and female servants are dead; goats and sheep are dead; chickens and pigs are dead; elephants, oxen, mare and mare are dead. Those clinging, bhikkhus, are dead, and he clings to them again, lusts after them, becomes infatuated with them, dies himself and seeks that which is dead. And, bhikkhus, what do you call being sad? This Male-stilts, wife and children are sad; male and female servants are sad; goats and sheep are sad, chickens and pigs are sad; Elephants, cows, stallions, and mares are sad. Those clinging, bhikkhus, are sorrowful, and he clings to them, lusts after them, becomes infatuated with them. And, bhikkhus, what do you call defiled? The Male-stilts, wife and children are polluted; male servant, female servant is polluted; contaminated goats and mules; chickens and pigs are contaminated; elephants, cows, stallions, and mares are contaminated; Gold and silver are contaminated. And those clinging, bhikkhus, are defiled, and he holds, lusts after them, indulges in them, defiled himself and seeks the defiled. This, bhikkhus, is called a non-Saint request. And what, bhikkhus, is the holy request? Here, the Male-stilts, there are people who are born themselves, after knowing the danger of being born, seek the unborn, unsurpassed peace from the yoke of suffering, Nirvana; getting old by themselves, after knowing the dangers of getting old, seek the not-old, unsurpassed peace from the yoke of suffering, Nirvana; himself sick... the non-sick... self-dead... the immortal... self-sad... the non-sick... self-polluted, after knowing the truth the dangers of defilements, seeking the unpolluted, unsurpassed security from afflictions, Nirvana. This, bhikkhus, is called a holy request. (Saint of Salvation) I too, bhikkhus, before I became enlightened, before I attained Perfect Enlightenment, when I was still a Bodhisattva, when I was born again, I sought what was born, I myself grew old, and again I sought what was lost. I am old, I am sick... I myself am dead... I am sad"... being defiled, I seek what is defiled. "Why do I, being born by myself, seek what is born, and become old myself... (as above)... I myself seek out what is contaminated? So I, having been born myself, after knowing the dangers of being born, seek the unborn, unsurpassed peace from suffering and yoke, Nirvana; I myself get old... which is not old... myself get sick... which is not sick... myself die... which is immortal... myself suffer... which is not sad. .. suffering from defilement yourself, after knowing the danger of the contaminated, seek the unpolluted, Then, bhikkhus, after a while, when I was young, a teenager, with jet-black hair, full of the aura of youth, in the golden age of life, though my parents were displeased, tears full of face, lamenting, I shaved off my beard and hair, put on a kashāya, left home, left home, lived without family. I leave home like this, a person is looking for something good, seeking the unsurpassed, unsurpassed, peaceful path. I went to the place where Alara Kalama lived, and when he arrived, he said to Alara Kalama: "Sage Kalama, I want to live a holy life in this law". Hearing this, monks, Alara Kalama said to Me: "Live, venerable one, live (and abide). Such is this Dharma, making the wise, soon like his guru. (instruction), self-knowledge, self-realization, self-achievement and abiding". And it was not long, bhikkhus, that I quickly mastered that dhamma. And, bhikkhus, as far as the question of lips and speech, when I spoke the doctrine of the wise and the doctrine of the Elder, and I considered myself to be another. Likewise, I know and I see. Monks, I think as follows: "Alara Kalama declares this dharma not only out of faith: 'After self-knowledge, self-realization, self-attainment, I abide.' Surely Alara Kalama knows the dharma. This, seeing this dharma, then abiding." Then, bhikkhus, I went to the place where Alara Kalama was, and after arriving I said to Alara Kalama: "Sage Kalama, to what extent do you know, realize, attain, and declare this dharma for yourself? ?" Having said this, bhikkhus, Alara Kalama declares about the base of nothingness. Then, monks, I thought: "Not only Alara Kalama has faith, I also have faith. Not only Alara Kalama has energy, I also have energy. Not only Alara. Kalama has mindfulness, I also have mindfulness. Not only Alara Kalama has concentration, I also have concentration. Not only Alara Kalama has wisdom, I also have wisdom. So let's try to prove the Dharma. Alara Kalama declares: "After self-knowledge, self-realization, self-attainment, I abide". Then, bhikkhus, not long after self-knowledge, self-realization, and self-accomplishment of this dhamma quickly, I abide. Then, bhikkhus, I went to the place where Alara Kalama lived, and after arriving, I said to Alara Kalama: "Friend Kalama, did you not know, realize, attain and declare this dharma to come by yourself? such a degree?" --"Yes, sage, I have self-knowledge, self-realize, self-achieve and declare this dharma to such an extent". --"I also self-knowledge, self-realize, self-achieve and declare this dharma to such an extent." --"It's beneficial for us, It's good for us, when we see a fellow holy person like the Venerable! The Dharma that I know, see for myself, achieve, and declare, is right. That dharma is self-knowledge, self-realization, self-realization, and abiding by the sage; the dharma that the sage knows, self-realizes, achieves, and abides in, that is the dharma that I self-know, self-realize, self-achievement and declaration; the dharma that I know, it is the sage that the sage knows; Dharma that the sage knows, it is that dharma that I know. I am like, sage is like that; How sage I am. Come now, sage, let us both take care of this assembly!" Thus, bhikkhus, Alara Kalama, who is my Teacher, puts me, his disciple, on an equal footing with him, and venerates me with supreme reverence. Then I thought to myself: 'This Dharma is not directed at renunciation, is not directed at dispassion, is not directed at cessation, is not directed at peace, is not directed at higher knowledge, does not lead to enlightenment. , does not lead to Nirvana, but only leads to the attainment of the Land of Nothingness." Thus, bhikkhus, I do not respect this dhamma, and abandoning it, I go away. Then, bhikkhus, I, who seek something wholesome, seek the unsurpassed, supreme, and peaceful path. I went to Uddaka Ramaputta, and when I had arrived, I said to Uddaka Ramaputta: "Sage, I want to live a holy life in this law. Having said this, monks, Uddaka Ramaputta said to me: "O venerable one, , live (and abide), this is what this dharma is, making a wise person not long as his guru (instructing) self-knowledge, self-realization, self-attainment and abiding." I have quickly mastered it. And, bhikkhus, as far as the question of the lips and the matter of speech, I speak the doctrine of the wise, and the doctrine of the Elder. Venerable Master), and I consider myself like everyone else, I know and I see. Monks, I think as follows: "Rama declared this dharma not because of faith: 'After self-knowledge, self-realization, self-attainment, I will abide'. this law, then you will stay." Then, bhikkhus, I went to the place where Uddaka Ramaputta was, and after arriving I said to Uddaka Ramaputta: "Sage Rama, to what extent do you know, realize, achieve and declare this dharma yourself? " Hearing this, bhikkhus, Uddaka Ramaputta proclaimed about the base of neither perception nor non-perception. Then, monks, I thought: "It is not only Rama who has faith. I also have faith. It is not only Rama who has diligence, I also have diligence. It is not only Rama who has new energy. If you have mindfulness, I also have mindfulness. Not only Rama has concentration, I also have concentration. Not only Rama has wisdom, I also have wisdom. So let's try to prove the dharma that Rama declared: "After self-knowledge, self-realization, self-achievement, self-residence". Then, bhikkhus, not long after self-knowledge, self-realization, and self-accomplishment of this dhamma quickly, I abide. Then, bhikkhus, I went to the place where Uddaka Ramaputta was, and after arriving, I said to Uddaka Ramaputta: "Friend Rama, did you know, realize, achieve and declare this dharma to come by yourself? such a degree?" --"Yes, sage, I have self-knowledge, self-realize, self-achievement and declare this dharma to such an extent". --"Sage, I have also self-knowledge, self-realization, self-achievement and declaration of this dharma to such an extent." What a benefit for us! How clever it is for us, when we see a fellow holy man like Venerable Master! The Dharma that I, self-knowledge, self-realize, self-achieve and declare, is the Dharma that sage knows himself, self-realizes, self-achieves and stays; the dharma that the sage self-knows, self-realizes, attains and abides in, it is that dharma that I know, self-realize, self-achievement and declaration; the dharma that I know, it is the sage that the sage knows; Dharma that the sage knows, it is that dharma that I know. I am like, sage is like that; How sage, I am like that. Come now, sage, let us both take care of this assembly!" Thus, bhikkhus, Uddaka Ramaputta, who is my Teacher, puts me, his disciple, on an equal footing with him, and venerates me with supreme reverence. Then I thought, 'This Dharma is not directed at renunciation, is not directed at dispassion, is not directed at cessation, is not directed at peace, is not directed at higher knowledge, does not lead to enlightenment, does not lead to Nirvana, but only to the attainment of the Land of Non-perception." Thus, bhikkhus, I do not respect that dharma and renounce it, I go away. Monks, I, who seek something wholesome, seek the unsurpassed, supreme and peaceful path, wander in succession in the country of Magadha and arrive at the gathering of Uruvela. ). Here I see a pleasant place, a comfortable grove of trees, with a clear river running near, with a pleasant wading spot, and surrounded by villages that are easy to beg for alms. Then I thought to myself: "What a lovely place, a comfortable grove, with a clear river running near, with a pleasant wading point, and surrounded by villages. easily covered for alms-round. What a place just enough for an earnest and diligent good man to be diligent." And, bhikkhus, I sat down in that spot and thought: "This is just enough to be diligent." (Enlightenment) Then, bhikkhus, I was born myself, knowing the danger of the born, seeking the unborn, unsurpassedly secure from the yoke of suffering, Nirvana, and attained the unborn. , unsurpassed peace from the yoke of suffering, Nirvana; getting old by themselves, after knowing the danger of the old, seek the not old, unsurpassed peace from the yoke of suffering, Nirvana; and have attained the ageless, unsurpassed peace from the yoke of suffering, Nirvana; himself, after knowing the danger of the sick, sought the unsick, unsurpassed security from suffering, Nirvana, and having attained the non-sick, unsurpassed peace from suffering yoke, Nirvana; dying himself, after knowing the danger of death, sought the non-death, unsurpassed security from suffering, Nirvana, and having attained the non-death, unsurpassed peace from suffering yoke, Nirvana; grieve myself, After knowing the danger of the sorrowful, seeking that which is not sorrowful, unsurpassed peace from the yoke of suffering, Nirvana, and having attained the no sorrow, unsurpassed peace from the yoke of affliction, Nirvana. ; Having become defiled by oneself, after knowing the danger of the polluted, seeking the uncontaminated, unsurpassed security from suffering, Nirvana, and having attained the unpolluted, unsurpassed peace, freedom from yoke, Nirvana. And knowledge arose in Me. My deliverance is unwavering. This is My last life, no more rebirth. Nirvana and have attained the unpolluted, unsurpassed peace, free from sufferings and yoke, Nirvana. And knowledge arose in Me. My deliverance is unwavering. This is My last life, no more rebirth. Nirvana and have attained the unpolluted, unsurpassed peace, free from sufferings and yoke, Nirvana. And knowledge arose in Me. My deliverance is unwavering. This is My last life, no more rebirth. Then, bhikkhus, I thought thus: 'This Dharma, which I have witnessed, is profound, hard to see, difficult to realize, quiet, sublime, super logical, and wonderful, only the wise can understand. But this crowd is lust-loving, lust-loving, lust-loving.For the lust-loving, lust-loving, lust-loving masses, it's hard to see the Idapacchayata Paticcasamuppada theorem. The beginning of the Dharma); this fact is difficult to see; that is, the cessation of all formations, the elimination of all birth and medical conditions, the cessation of craving, the dispassion of greed, cessation, and Nirvana. If you don't understand Me, it's painful for Me in such times, and it's frustrating for Me!" Then, bhikkhus, inconceivable stanzas, unheard of before, arose in me: Why do I say Dharma, Being enlightened is difficult? Those who still attend the field, It is difficult to realize this dharma. Going against the current, magically, Hard to see, so delicate, The one who is infected with ignorance, Can't see this law. Then, bhikkhus, with such reflections, my mind is turned towards the passive, not wanting to preach the Dharma. The Male-stilts, at that time Brahma Sahampati when he knew my mind; with his mind, he immediately thought: "Alas, the world will perish, the world will perish, if the mind of the Tathagata, the Arahant, the Perfectly Enlightened One, turns towards the passive, unconditioned, I don't want to preach." Then, the Male-stilts, Brahma Sahampati, like an athlete, stretches out his bent arm, or bends his outstretched arm; likewise, he disappeared from the Brahma world, and appeared before Me. Then, bhikkhus, Brahma Sahampati put his upper robe on one shoulder, clasped his hands together, bowed to me, and said to me: "Venerable sir, preach the Dharma! The world will be in danger if they do not hear the Dharma. Thus, monks, the good Brahma Sahampati says so. Formerly in Magadha, Appearing impure dharmas, Dharma is defiled by the mind, Created by thinking. Let's fat toss widen, This door of immortality. Let them listen to the Dharma, The Purity of Realization. Like standing on a rock, On the top of the mountain Someone stood looking down, All sentient beings gather. Likewise, O Thien The, The Pervasive Eye of Change, Climb the castle throne, Built with Righteous Dharma The Sorrowful Renunciation, Looking down at the crowd, Oppressed by sorrow, Dominated by old age, Rise to the Hero, Victory of the battlefield. The leader of the caravan, Debt Getaway. Let's go around the world, The World-Honored One is Enlightened! Let's preach the wonderful Dharma, Listeners will understand! Monks, after knowing the request of Brahma, out of compassion for sentient beings, with the Buddha's eye, I looked around the world. Monks, with the Buddha's eye, I see a class of beings with little dust of the world, much of the dust of the world, with a class of benefits, with a base of ignorance, of a class of good nature, of a bad nature, of a class that are easy to teach and difficult to teach, and a few see the danger of having to be reborn in another world and the danger of doing wrong deeds. As in a blue lotus pond, pink lotus pond or white lotus pond there are a number of blue lotuses, pink lotuses, or white lotuses born in the water, raised in the water, not above the water, nourished in the water. There is a blue lotus, pink lotus or white lotus born in the water, raised in the water, living up to the surface of the water. There are some blue lotuses, pink lotuses, or white lotuses that are born in the water, grow up in the water, rise out of the water, not get soaked by the water. Also, Monks, with the Buddha's eye, I see a class of sentient beings with little dust of the world, a lot of dust of the world, with a class of beneficial and dull faculties, of a kind of good nature, of a bad nature, of a class that are easy to teach and difficult to teach, and a few see the danger of having to be reborn in another world and the danger of doing wrong deeds. And, bhikkhus, I uttered the following verse to Brahma Sahampati: The door of immortality is wide open, For those who will listen. Give up your faith, Not his exact. Thinking of trouble to yourself, I didn't want to preach, The supreme sublime magic, Among human beings. (Oh Pham Thien) Then, bhikkhus, Brahma Sahampati thought to himself: "I have given the Blessed One the opportunity to preach the Dharma." He bowed down to me, turned his right body toward me, and disappeared on the spot. Then, bhikkhus, I thought to myself: "To whom shall I preach the Dharma first, who will quickly understand this Dhamma?" Monks, then I thought to myself: "Now there is Alara Kalama, an intelligent, multi-literate, wise man who has lived a long life with little dust. Let's preach the first Dharma to Alara Kalama, he will soon. understand this Dharma." Then, bhikkhus, the gods came to me and said thus: "World Honored One, Alara Kalama has passed away for seven days." Then knowledge arose in Me: "Alara Kalama has passed away for seven days". Monks, I thought: "What a great loss to Alara Kalama: If he hears this Dharma, Alara Kalama will quickly understand". Then, the Male-stilts, I thought again: "To whom shall I preach the Dharma first? Who will quickly understand this Dharma?" Then again, monks, I thought: "Now there is Uddaka Ramaputta-a wise, multi-literate, wise man who has lived a long life with little dust. Let us preach the first Dharma to Uddaka Ramaputta. want to understand this Dharma." Then the gods came to me and said as follows: "Venerable Sir Uddaka Ramaputta passed away yesterday". Then knowledge arose in Me: "Uddaka Ramaputta passed away yesterday". The Male-stilts, I thought: "What a great loss to Uddaka Ramaputta. If you hear this Dharma, Uddaka Ramaputta will quickly understand". The Male-stilts, then I think: "To whom shall I preach the Dharma first? Who will quickly understand this Dharma?" Then again, monks, I thought: "This group of five bhikkhus served me while I was still exerting diligent effort. It was very helpful. So let's preach the first Dharma to the group of five bhikkhus. !" Then, bhikkhus, I thought again: "Where is the group of five bhikkhus now?" Monks, with divine eye pure and superhuman, I see a group of five bhikkhus appearing at Baranasi, at Isipatana, in the Deer Park. Then, bhikkhus, after staying at Uruvela for a long time until I was satisfied, I set out for Baranasi. (Opening the Dharma) Monks, a heretic named Upaka saw me while I was walking on the path between Gaya and the Bodhi tree. Having seen it, he said to Me: "-- The sage's faculties are very clear. The sage's skin and color are so pure, so pure. sage, for what purpose did the sage leave home? Who is the sage's guru? sage Whose dharma is happily upheld?" When I heard this, bhikkhus, I addressed the wrong life path Upaka with the following verse: "-- I, the Conqueror of all, I, the Omniscient One. All dharmas, uncontaminated, All dharmas, let go. I live a life of liberation, End all craving. Thus, self-consciously, And who do you refer to? I have no Guru, Rank like Me do not have. Between the world Nhon, Thien, There is no one like Me. The Worshiper in the world, Supreme Master. Self-Enlightened Enlightenment, You are calm and peaceful. To turn the French wheel. I come to the city of Kasi. Sound the drum of immortality, In the blind world." "-- As the Sage has declared himself, the Sage is worthy of the Infinite Conqueror." "--Like Me, the Victorious One, Those who testify to gonorrhea, Evil, I subdue, Therefore, I am invincible." (Hey Upaka) After being told this, bhikkhus, the false life of the Upaka religion said to me: "-- Hey sage, I hope that's the case". After saying that, Upaka shook his head and followed another path. Then, bhikkhus, I went in succession to Baranasi, Isipatana, the Deer Park, to the place where the group of five bhikkhus lived. Monks, the group of five bhikkhus, seeing me coming from afar, agreed together as follows: "Friends, now the recluse Gotama is coming; he lives in affluence, have given up diligence, have returned to the fullness of material life. Let's not bow down, don't get up, don't take the bowl and robe. Let's take a seat, and if he wants to, he'll sit. ". But when I approached, monks, those five bhikkhus could not keep what was agreed upon. Someone came to meet Me and took the bowl and robe, someone arranged a seat, someone brought water to wash my feet. But they call Me by name with the word sage (Avuso). When I heard this, bhikkhus, I said to the group of five bhikkhus: "-- Monks, don't call me by name and use the word sage. Monks, the Tathagata is an Arahant, a fully Enlightened One. Close your ears, the Dharma is immortal. witness, I teach, I preach the Dharma Living in accordance with the teachings, you soon, after self-knowledge, self-realization, and self-realization in the present, the supreme goal of the holy life that the good men If you die, leave home, leave home, live without family, you will live." When, bhikkhus, hearing this, the group of five bhikkhus said to me: "--Sage Gotama, with this lifestyle, with this practice, with this austerity, you have not attained the superhuman Dharma, knowledge, and superiority worthy of the Saints, how could you, sage, with With a life of affluence, with the renunciation of diligence, with the return to a full material life, can one realize the superhuman Dharma, superior knowledge, and worthy of a sage?" When I heard this, bhikkhus, I said to the group of five bhikkhus: "-- Monks, the Tathagata does not live in abundance, does not give up diligence, and does not return to the full material life. Monks, the Tathagata is an Arahant, a Righteous One. Enlightenment, Male-stilts, close your ears, the Dharma has been immortalized, I teach, I preach. Live in accordance with the teachings, you soon, after self-knowledge, self-realization, self-attainment Right now, the supreme purpose of the holy life is that good men go forth from home, leave home, live without family, you will live." For the second time, bhikkhus, the group of five bhikkhus said to me: "-- sage Gotama, with this lifestyle... (as above)... superior knowledge worthy of a Saint?" For the second time, bhikkhus, I said to the group of five bhikkhus: "-- Monks, the Tathagata does not live in abundance... (as above)... you will stay." For the third time, bhikkhus, the group of five bhikkhus said to me: "-- sage Gotama, with this lifestyle... (as above)... superior knowledge worthy of a Saint?" When I heard this, bhikkhus, I said to the group of five bhikkhus: "--Bhikkhus, do you accept that I have never said such a thing until now?" "-- Venerable Sir, it's never been like that." "-- Monks, the Tathagata is an Arahant, a Fully Enlightened One. Close your ears, the Dharma has been immortalized, I teach, I preach. Live in accordance with the teachings, the Not long after, after self-knowledge, self-realization, and self-realization in the present moment, the unsurpassed goal of the holy life that the good men leave home, leave home, and live without family, you will live in peace. ". Monks, I have made the group of five bhikkhus accept. Monks, I preach to two bhikkhus. The other three bhikkhus went for alms. The food that these three bhikkhus brought back was enough to feed a group of six people. Monks, I preach to three bhikkhus. The other two Male-stilts went for alms.. The food that these two-stilts brought back, was enough to feed a group of six people. Monks, the group of five bhikkhus, after being taught by me, after being exhorted by me, to be born themselves, knowing the danger of what is born, seek the unborn, the unborn. peace, freedom from the yoke of suffering, attains Nirvana and has attained the unborn, unsurpassed peace, frees from suffering and yoke, attains Nirvana, becomes old by himself... that is not old.. .. oneself sick... which is not sick... which is self-death... which does not die... which itself is sorrowful... which is not sorrowful... Having become defiled by oneself, after knowing the danger of the polluted, seeking the unpolluted, unsurpassed peace, freed from sufferings and yoke, attains Nirvana, and has attained the unpolluted. , unsurpassed peace, free from suffering and yoke, attain Nirvana. Tri and view arose in them: "Our liberation is not wavered, this consciousness that arises like this is referred to as the last life. Now there is no more rebirth". (Five sex) There are, bhikkhus, the cultivation of five sensual pleasures. What is the year? The rupa cognizable by the eye, this rupa is pleasing, pleasing, pleasing, agreeable, lust-stimulating, enticing. The sounds cognizable by the ear... (as above)... the scents cognisable by the nose... the tastes cognizable by the tongue... the bodily-feeling contacts are endearing, pleasurable, pleasurable, likable, aphrodisiac, attractive. This, bhikkhus, is the cultivation of the five senses. Monks, what recluses or brahmins are bound, enamored, and enthralled by these five sensuous desires, not seeing their harm, not knowing their renunciation? them, but use them, they should be understood as: "You have fallen into misfortune, have fallen into calamity, have been used as desired by the Devil". Monks, like a deer that lives in a forest and is trapped in a snare, that deer should be understood as: "It has fallen into misfortune, has fallen into disaster, has been used as desired by a hunter. When the hunter comes, the deer cannot go away as he wishes. .. was used by the Devil as he wished. Monks, what recluses or brahmins are free from bondage, unattached, and not enthralled by these five sensuous desires, seeing their danger, knowing their renunciation? From them, and using them, they should be understood as: "You do not fall into misfortune, do not fall into calamity, are not used by the Devil as you wish". Monks, like a deer living in the forest, not falling into a trap, that deer should be understood as: "It does not fall into misfortune, it does not fall into calamity, it is not harmed by people. hunters use as they please". When the hunter arrives, the deer can leave at will. The Male-stilts, too, those ascetics or Brahmins who are not bound... are not used as desired by the Evil One. Monks, like a deer that lives in the forest, walking around in the forest, with peace of mind it walks, with peace of mind it stands, with peace of mind it sits, with peace of mind it lies. Why so? For it, bhikkhus, is beyond the reach of the hunter. In the same way, bhikkhus, a bhikkhu who is separated from sensual pleasures, separated from evil and unwholesome, attains and abides in the first jhāna, a state of bliss, born of detachment from sensual pleasures, possessing volition. This, bhikkhus, is called: one who has blinded the Devil, has eradicated all traces, has gone beyond the sight of the Evil One. Again, bhikkhus, a bhikkhu ceases to seek and to four, attains and abides in the second jhāna, a state of rapture and ecstasy born of concentration, free from thought, without thought, with one mind. The Male-stilts, that Male-stilts called... was beyond the sight of Evil. Once again, bhikkhus, a bhikkhu is rejoicing in equanimity, mindfully aware, and feeling in his body the pleasant feeling that the sages call equanimity, mindfulness and abiding, and the attainment and abiding of the third jhāna. The Male-stilts, that Male-stilts called... was beyond the sight of Evil. Again, bhikkhus, a bhikkhu releases pleasure and pain, puts an end to joy and sorrow, which he has felt before, and attains and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. The Male-stilts, that Male-stilts are called... beyond the sight of Evil. Again, bhikkhus, a bhikkhu who transcends all forms, eliminates all hindrances to perception, and does not pay attention to delusions, thinks: 'Space is boundless', realizes and abides in Emptiness. boundless land. The Male-stilts, that Male-stilts called... was beyond the sight of Evil. Again, bhikkhus, a bhikkhu who transcends all bases of boundless space, thinks: 'Consciousness is boundless', attains and abides in the base of boundless Consciousness. The Male-stilts, that Male-stilts called... was beyond the sight of Evil. Again, bhikkhus, a bhikkhu who transcends all bases of boundless consciousness, thinks: 'There is nothing', attains and abides in the base of nothingness. The Male-stilts, that Male-stilts called... was beyond the sight of Evil. Again, bhikkhus, a monk transcends all bases of nothingness, attains and abides in the base of neither perception nor non-perception. This Male-stilts, that Male-stilts are called...has been beyond the sight of Evil. Again, bhikkhus, a bhikkhu transcends all bases of neither perception nor non-perception, attains and abides in the cessation of perception and feeling. After seeing with wisdom, the taints are eliminated. That bhikkhu, bhikkhus, is called one who has blinded the Devil, has eradicated all traces, and has gone beyond the sight of the Devil. He has overcome all the hindrances of life. Peace of mind he walks, peace of mind he stands, peace of mind he sits, peace of mind he lies. Why? Because he, bhikkhus, is beyond the reach of the Evil One. Thus the Blessed One preached. The bhikkhus rejoiced and believed in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.19/9/2021.