30. Sub-Sutra The Example of a Tree Core.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. (Collapse below) Like this I hear: At one time the Blessed One was staying at Savatthi (Sāvatthi), Jetavana (Kydala), in Anathapindika's garden (Level of Solitude). Then the brahmin Pingalakoccha went to the place where the Blessed One was, and, having come to speak to the Blessed One with greetings and greetings, sat down to one side. Having sat down to one side, the brahmin Pingalakoccha said to the Blessed One: -- Venerable Gotama, there are these ascetics and brahmins who are the head of the Association, the Patriarch, the head of the Church, having a good reputation and fame, when the patriarch of the sect is respected by the masses. devotees, such as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, Nigantha Nataputta, all of whom claim to be omniscient or all are not omniscient, or some are omniscient and some are not unanimous? -- Now, brahmin, let's stop here: "All these claim to be omniscient, or are all not omniscient? Or some are omniscient and some are omniscient? numbers are not unanimous?" Brahmin, I will preach the Dharma to you, listen and pay attention, I will teach. -- Yes, venerable sir. The brahmin Pingalakoccha obeyed the Blessed One. The Blessed One preached as follows: -- Now, brahmin, if a man wants to obtain the core of a tree, he seeks the core of the tree. While searching for tree cores, in front of a large, upright, tree cored tree, one ignores the core, ignores the trunk, ignores the inner bark, ignores the outer bark, cuts off the branches and leaves, takes them away and thinks about it. that it is the core of the tree. A man with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches. While searching for the core of a tree, in front of a large, upright tree with a core, this person ignores the core, ignores the trunk, ignores the inner bark, ignores the outer bark, cuts the branches and leaves and takes them away, thinking that it is the core of the tree. And this person is not achieving the goal that the core can achieve." Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While looking for a tree core, in front of a large, upright tree with a core, he overlooked the core, ignored the trunk, ignored the inner bark, cut off the outer bark, took them away, thinking that it was the core. tree. A man with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches. In front of a large tree, standing upright, with a core, this person ignores the core, ignores the trunk, ignores the inner bark, cuts off the outer bark, takes them away, thinking that it is the core. achieve the goal that the core can achieve". Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While looking for tree cores, in front of a large upright tree with cores, he ignored the core, ignored the trunk, cut off the inner bark, took them away, thinking that it was the core of the tree. A man with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches. While looking for a tree core, in front of a large, upright tree with a core, this person ignored the core, ignored the trunk, cut off the inner bark and carried it away, thinking it was the core. achieve the purpose that the core can achieve". Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While looking for tree cores, in front of a large, upright tree with cores, he ignored the core, cut the tree trunk and carried it away, thinking that it was the core of the tree. A man with eyes saw this and said, "Actually, this person does not know the core of the tree, does not know the trunk, does not know the inner bark, does not know the outer bark, does not know the branches. . In front of a large tree, standing upright, with a core, this person ignored the core, cut the tree trunk and carried it away, thinking that it was the core of the tree. And this person did not achieve the goal that the core could achieve." Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While searching for tree cores, in front of a large upright tree with cores, he cut down the core, carried it away, and knew that it was the core of the tree. A person with eyes seeing this might say: "This person knows the core, knows the sense of the tree, knows the inner bark, knows the outer bark, knows the branches. This person wants to get the core, looks for the core. While searching for it. core, in front of a large tree, standing upright, with a core, he cuts the core, carries it away, and knows that it is the core of the tree. And this man achieves the purpose that the core can achieve." In the same way, brahmin, there is a person here who, out of faith, has left home and is homeless: "I am drowning in birth, old age, death, sorrow, lamentation, suffering, and grief. , brain, engulfed in suffering, dominated by suffering, It is possible that this whole aggregate of suffering can come to an end". He left home like this, benefited, respected, and famous. Because of this gain, respect, and fame, he is happy and self-satisfied. Because of this gain, respect, and fame, he praises himself and criticizes others: "I have gained such benefit and such fame, but other bhikkhus are little known and have little authority." And he does not give rise to longing and does not strive diligently to realize other dhammas that are more sublime, more sublime than those of gain, respect, and fame. He becomes lazy and passive. Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While searching for a tree core, in front of a large, upright tree with a core, he bypasses the core, ignores the trunk, ignores the inner bark, ignores the outer bark, cuts off the branches and leaves, takes them away, thought it was the core of the tree. And he will not achieve the goal that the tree core can achieve. Brahmin, I say that this man is like that example. But here, brahmin, someone, out of faith, has left home and is homeless: "I am drowning in birth, old age, death, sorrow, lamentation, suffering, grief, and despair. . Then he left home like this, gaining benefit, respect, and fame. He is not for this benefit, respect, fame, joy, self-satisfaction. He does not for this benefit, respect, fame, praise himself, criticize others. And he arouses the desire and strives diligently to realize other dhammas that are more sublime, more sublime than those of gain, respect, and fame. He does not become lazy and passive. He has accomplished virtue. Because of this accomplishment of virtue, he is happy and self-satisfied. Because of this achievement of virtue, he praises himself and criticizes others: "I keep the precepts, follow the good dharma. find the tree core bridge. While searching for the core of a tree, in front of a large, upright tree with a core, he ignores the core, ignores the trunk, ignores the inner bark, cuts off the outer bark, takes them away, thinking that it is tree core. And this person will not achieve the goal that the tree core can achieve. Brahmin, I say that this man is like that example. find the tree core bridge. While searching for the core of a tree, in front of a large, upright tree with a core, he ignores the core, ignores the trunk, ignores the inner bark, cuts off the outer bark, takes them away, thinking that it is tree core. And this person will not achieve the goal that the tree core can achieve. Brahmin, I say that this man is like that example. But here, brahmin, there is a person who, out of faith, has left home and is homeless: "I am drowning in birth, old age, death, grief, pain, grief, despair, immersed in suffering, dominated by suffering. It is very possible that this whole aggregate of suffering can come to an end." Then he left home like this, gaining benefit, respect, and fame. He, not for this benefit, respect, fame, joy, self-satisfaction. He does not for this benefit, respect, fame, praise himself, criticize others. And he arouses the desire and strives diligently to realize other dhammas that are more sublime, more sublime than those of gain, respect, and fame. He does not become lazy and passive. He has accomplished virtue. Because of this accomplishment of virtue, he is happy but not complacent. He does not, for this achievement of virtue, praise himself or criticize others. And he arouses the desire and strives diligently to realize other dhammas that are more sublime, more sublime than virtue. He does not become lazy and passive. He accomplished meditation. Because of this meditative attainment, he is happy, self-satisfied. Due to this achievement of Meditation, he praised himself and criticized others: "I have meditative concentration, one mind. The other bhikkhus do not have meditation, the mind is scattered." And he does not give rise to longing and does not strive diligently to realize other dhammas more sublime, more sublime than the attainment of Meditation. He becomes lazy and passive. Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While looking for a tree core, in front of a large, upright tree with a core, he ignored the core, ignored the trunk, cut off the inner bark, took the inner bark and carried it away, thinking that it was the core of the tree. And this person will not achieve the goal that the tree core can achieve. Brahmin, I say that this man is like that example. But here, brahmin, someone, out of faith, has left home and is homeless: "I am drowning in birth, old age, death, sorrow, lamentation, suffering, grief, and despair. , immersed in suffering, dominated by suffering. It is very possible that this whole aggregate of suffering can come to an end." Then he left home like this, gaining benefit, respect, and fame. He, not for this benefit, respect, fame, joy, self-satisfaction. He, not for this benefit, respect, fame, praise himself, criticize others. And he arouses the desire and strives diligently to realize other dhammas that are more sublime, more sublime than those of gain, respect, and fame. He does not become lazy and passive. He has accomplished virtue. By accomplishing this precept, he is happy but not complacent. He does not, by accomplishing this precept, praises himself or criticizes others. He generates the desire and the effort to realize other dhammas more sublime, more sublime than the attainment of virtue. He does not become lazy and passive. He accomplished meditation. Because of this attainment of Meditation, he is delighted but not complacent. He does not, because of this attainment of meditation, praise himself or criticize others. He arouses the desire and strives diligently to realize other dhammas more sublime, more sublime than the attainment of Meditation. He does not become lazy and passive. He achieves knowledge. He, because of this view, is happy and self-satisfied. He, due to this knowledge, praises himself, criticizes others: "I live, see and know. The other Male-stilts live without seeing and not knowing". And he does not give rise to longing and does not strive diligently to realize other dhammas more sublime, more sublime than knowledge. He becomes lazy and passive. Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While looking for tree cores, in front of a large, upright tree with cores, he ignored the core, cut the tree trunk and carried it away, thinking that it was the core of the tree. And this person will not achieve the goal that the tree core can achieve. Brahmin, I say that this man is like that example. But here, brahmin, someone, out of faith, has left home and is homeless: "I am drowning in birth, old age, death, sorrow, lamentation, suffering, grief, and despair. , immersed in suffering, dominated by suffering. It is very possible that this whole aggregate of suffering can come to an end." Because he left home like this, he gained benefit, respect, and fame. He is not for this benefit, respect, fame, joy, self-satisfaction. He does not for this benefit, respect and fame, praise himself and criticize others. And he arouses the desire and strives diligently to realize other dhammas that are more sublime, more sublime than those of gain, respect, and fame. He does not become lazy and passive. He has accomplished virtue. By accomplishing this virtue, he is happy but not complacent. He does not, by accomplishing this precept, praises himself or criticizes others. And he arouses the desire and strives diligently to realize other dhammas more sublime, more sublime than the attainment of virtue. He does not become lazy and passive. He accomplished meditation. Due to the attainment of Meditation, he is happy but not complacent. He does not, because of his achievements in meditation, praise himself or criticize others. He generates desire and diligence, and realizes other dhammas more sublime and sublime than the attainment of Meditation. He does not become lazy and passive. He achieves knowledge. He is pleased by this view, but not complacent. He does not by this knowledge, praise himself, criticize others. He arouses desire, strives diligently to realize other dhammas more sublime, more sublime than knowledge. He does not become lazy and passive. superior to the achievement of virtue. He does not become lazy and passive. He accomplished meditation. Due to the attainment of Meditation, he is happy but not complacent. He does not, because of his achievements in meditation, praise himself or criticize others. He generates desire and diligence, and realizes other dhammas more sublime and sublime than the attainment of Meditation. He does not become lazy and passive. He achieves knowledge. He is pleased by this view, but not complacent. He does not by this knowledge, praise himself, criticize others. He arouses desire, strives diligently to realize other dhammas more sublime, more sublime than knowledge. He does not become lazy and passive. superior to the achievement of virtue. He does not become lazy and passive. He accomplished meditation. Due to the attainment of Meditation, he is happy but not complacent. He does not, because of his achievements in meditation, praise himself or criticize others. He generates desire and diligence, and realizes other dhammas more sublime and sublime than the attainment of Meditation. He does not become lazy and passive. He achieves knowledge. He is pleased by this view, but not complacent. He does not by this knowledge, praise himself, criticize others. He arouses desire, strives diligently to realize other dhammas more sublime, more sublime than knowledge. He does not become lazy and passive. Praise yourself, criticize others. He generates desire and diligence, and realizes other dhammas more sublime and sublime than the attainment of Meditation. He does not become lazy and passive. He achieves knowledge. He is pleased by this view, but not complacent. He does not by this knowledge, praise himself, criticize others. He arouses desire, strives diligently to realize other dhammas more sublime, more sublime than knowledge. He does not become lazy and passive. Praise yourself, criticize others. He generates desire and diligence, and realizes other dhammas more sublime and sublime than the attainment of Meditation. He does not become lazy and passive. He achieves knowledge. He is pleased by this view, but not complacent. He does not by this knowledge, praise himself, criticize others. He arouses desire, strives diligently to realize other dhammas more sublime, more sublime than knowledge. He does not become lazy and passive. try diligently to realize other dharmas that are more sublime and superior than knowledge. He does not become lazy and passive. try diligently to realize other dharmas that are more sublime and superior than knowledge. He does not become lazy and passive. And what dharma, brahmin, is higher and more sublime than knowledge? Here, brahmin, a bhikkhu is separated from sensual pleasures, from unwholesome dharmas, and attains and abides in the first jhāna, a state of bliss, born of detachment from sensual pleasures, possessing volition. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, a bhikkhu has ceased to seek and thought, and attains and abides in the second jhāna, a state of rapture and bliss born of concentration, free from thought, without thinking, with inner calm, with one-pointedness. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, a bhikkhu is detached from 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. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, a bhikkhu releases pleasure and pain, puts an end to joy and grief, which he has felt before, and attains and abides in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, when a bhikkhu, having transcended all forms of perception, and eliminating all hindrances to perception, he thinks: 'Space is boundless', attains and abides in the base of Boundless Space. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, a bhikkhu who transcends all the bases of boundless space, thinks: 'Consciousness is boundless', attains and abides in the base of boundless Consciousness. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, a bhikkhu who transcends all the bases of boundless consciousness, thinks: 'There is nothing,' attains and abides in the base of Nothingness. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, a bhikkhu transcends all bases of nothingness, attains and abides in the base of neither perception nor non-perception. This dharma, brahmin, is higher and more sublime than knowledge. Again, brahmin, a bhikkhu, having transcended all bases of neither perception nor non-perception, attains and abides in the cessation of perception and feeling (concentration), and having seen with wisdom, the taints are abandoned. This dharma, brahmin, is higher and more sublime than knowledge. These dhammas, brahmin, are superior, more sublime than knowledge. Now, brahmin, it is like a man who wants to obtain the core of a tree and seeks the core of the tree. While searching for a tree core, in front of a large, upright tree with a core, he cut down the core, took it and carried it away, knowing for himself that it was the core. And he achieves the goal that the core can achieve. Brahmin, I say that this man is like that example. Thus, brahmin, this holy life is not for the benefit, for gain, for respect, for fame, not for the sake of achieving virtue, not for the sake of achieving meditation, not for for the sake of wisdom. And, brahmin, the unmoved liberated mind is the very purpose of this holy life, the heart of the holy tree, the ultimate goal of the holy life. When he heard this, the brahmin Pingalakoccha said to the Blessed One: -- How wonderful, Venerable Gotama! How wonderful, Venerable Gotama! Venerable Gotama, like a man standing up what has fallen, reveals what is hidden, shows the way to the lost, brings light into the darkness so that those who have eyes can see form. In the same way, the Dharma has been expounded by the World-Honored One by many means. And now I take refuge in Venerable Gotama, take refuge in the Dharma, and take refuge in the Monk Sangha. May Venerable Gotama accept me as a disciple, from now on, until the end of my life, I will be a lifelong devotee!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.