Upakkilesasutta (Upakkilesasutta).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. ---------- Like this I hear. At one time, the Blessed One was in Kosambi, at Ghosita Vihara (Cu-sula). At that time the Bhikkhu-stilts in Kosambi lived competing, arguing, fighting with each other, wounding each other with weapons of the tongue. Then a bhikkhu came to the place where the Blessed One was, and, having come to pay homage to the Blessed One, stood to one side. Standing to one side, that bhikkhu said to the Blessed One: "Here, World-Honored One, the bhikkhus of Kosambi live competing, arguing, fighting with each other, wounding each other with weapons of the tongue. It would be good, World Honored One, if the Blessed One, out of compassion, would come to those bhikkhus. The Blessed One silently accepted. Then the Blessed One went to those bhikkhus, and when he arrived, he said to them: - Just now, the Male-stilts! Don't compete, argue, argue, fight each other! When he heard this, a bhikkhu said to the Blessed One: - The Blessed One, the Blessed One, the Dharma Lord, stop! World-Honored One, don't be tired! Blessed One, abide, pay attention and dwell in the present moment! Because we are responsible for this competition, debate, contention, struggle. The second time, the Blessed One said to those bhikkhus: - Well, just now, the Male-stilts! Don't compete, argue, argue, fight with each other. The second time that bhikkhu said to the Blessed One: - World-Honored One, the Dharma Lord, please stop! World-Honored One, don't be tired! Blessed One, abide, pay attention and dwell in the present moment! Because we are responsible for this competition, debate, contention, struggle. For the third time, the Blessed One said to those bhikkhus: - Well, just now, the Male-stilts! Don't compete, argue, argue, fight each other! For the third time, that bhikkhu said to the Blessed One: - World-Honored One, the Dharma Lord, please stop! World-Honored One, don't be tired! Blessed One, dwell in the present and dwell in bliss! Because we are responsible for this competition, debate, contention, struggle. Then in the morning the Blessed One put on his robe, took his bowl and robe, and went to Kosambi for alms. After going for alms in Kosambi, having finished his meal, on his way back from the alms round, after clearing his bed, taking his robes and bowls, he stood and said the verse: In the midst of the booing crowd, No one thinks I'm stupid, Between the Sangha they separate Does anyone think upward? Lost thoughts the wise say, Three flowers and hundreds of stories, Open your mouth, speak freely, Lead where, who knows? “It scolded me, hit me! It harmed me, robbed me!” Who embraces that resentment, Hate cannot be stopped. “It scolded me, hit me! It harmed me, robbed me!” Do not hold that resentment, Hatred will subside on its own. Hate destroys hatred, There is no way to destroy it, Compassion destroys hatred, It's the law of thousand revenue. “Others do not understand, Here I am destroyed.” Those who understand this, Thanks to that, the argument is over. The initiator of murder, Robbing cows, horses, property, National robbers, They also know how to unite, Why don't you guys? If you are wise, Companionship, well-being, Overcoming all dangers, Live joyfully and mindfully. Otherwise you are wise, Like a king leaving his kingdom, Lonely like a wild elephant. Better live alone, No fool friends, Loneliness does no evil, Leisurely, like a wild elephant. Then the Blessed One stood, uttering these verses, and went to the village of Balakalonakara. At that time Venerable Bhagu lived in the village of Balakalonakara. Venerable Bhagu saw the Blessed One coming from afar, and immediately arranged a seat and water to wash his feet. The Blessed One sat on a prepared seat; After sitting, he washed his feet. Venerable Bhagu bowed down to the Blessed One, then sat down to one side. The Blessed One said to Venerable Bhagu who was sitting to one side: - Monk, is there peace? Can you live happily? Going for alms, will you be tired? - World-Honored One, I am well. World-Honored One, I live peacefully. World-Honored One, I don't get tired when I go for alms. Then the Blessed One, having exhorted the venerable Bhagu with a teaching of the Dharma, exulting, exhilarating, exhilarating, rose from his seat and went to Pacinavamsadaya. At that time, Venerable Anurudha (Ananda), Venerable Nandiya (Nanda) and Venerable Kimbila (Kim-ty-la) were staying at Pacinavamasadaya. The gardener saw the Blessed One coming from afar, and when he saw this, he said to the Blessed One: Monk, do not enter this garden. There are three good sons, very attached to self (attakamanipa) residing here. Don't bother them. Venerable Anuruddha heard the gardener talking to the Blessed One, and said to the gardener: - Do not stop the Blessed One, Gardener! Our Blessed One has arrived. Then Venerable Anuruddha went to Venerable Nandiya and Venerable Kimbila and said: - Come, venerable sirs! Venerables come! The Blessed One, our Teacher has arrived. Then the Venerable Anuruddha, the Venerable Nandiya and the Venerable Kimbila went out to meet the Blessed One, one holding the Blessed One's robe and bowl, the other preparing a seat, the other setting water to wash his feet. The Blessed One sat on a prepared seat; After sitting, the Blessed One washed his feet. Then those venerable ones bowed down to the Blessed One and sat down to one side. Then the Blessed One said to Venerable Anuruddha, who was sitting to one side: O Anuruddhas, are you well? Can you live happily? Does going for alms get rid of fatigue? - World-Honored One, we are at peace. World-Honored One, we live peacefully. World-Honored One, we do not get tired when we go for alms. - Anuruddha, do you live in harmony, rejoice together, do not quarrel. Like water and milk, live looking at each other with sympathetic eyes? "World-Honored One, we really live in harmony, rejoice with each other, without quarrels, like water and milk, live looking at each other with sympathetic eyes. How do you, Anuruddhas, live in harmony, rejoicing together, like water and milk, living looking at each other with sympathetic eyes? "World-Honored One, here we hear the following: "How beneficial for me! How beneficial it is for me, when I can live with fellow Brahmans like that! White World Honored One, so for these fellow Brahmins, I arise from the body's karma, in front of and behind; I arise from my verbal kamma, in front of and behind my back, I arise from my mental kamma, in front of and behind my back. Therefore, Venerable Sir, we think as follows: "Let us renounce our own mind and live according to the minds of these venerable ones". And, venerable sir, I renounce my own mind, and live according to the minds of those venerable ones. World-Honored One, although we have different bodies, we are like the same mind. Then Venerable Nandiya... (as above)... Then Venerable Kimbila said to the Blessed One: - Venerable sir, here we think as follows: "How beneficial for me! How beneficial it is for me, to be able to live with my fellow Brahmins like that!” White World Honored One, so for these fellow Brahmins, I arise from the body's karma, in front of and behind; I arise from my verbal kamma, in front of and behind my back, I arise from my mental kamma, in front of and behind my back. Therefore, venerable sir, we think thus: "Let us renounce our own mind and live according to the minds of these venerable ones". And, venerable sir, I renounce my own mind and live according to the minds of those venerable ones. World-Honored One, although we have different bodies, we are like the same mind. Thus, venerable sir, we live in harmony, rejoicing with each other, like water and milk, living looking at each other with sympathetic eyes. Good, good, Anuruddhas! And, Anuruddhas, do you live without distraction, ardent, diligent? - World-Honored One, do we really live without distraction, enthusiasm and diligence? - How, Anuruddhas, do you live without distraction, ardent, diligent? "Here, World-Honored One, whoever enters the village for alms first, he arranges the seats, prepares drinking water, water to wash his feet, prepares a bowl to put the leftovers. Whoever goes to the village to beg for alms later, he or she has left the food, if you want, you can eat it, if you don't want to, put it in a place where there is no green grass or pour it into water where there are no insects. He arranges the seats, takes away the drinking water, the foot wash, takes away the bowl to dispose of the leftovers, and sweeps the dining hall. If anyone sees that the water in the toilet is empty, or the water in the toilet is empty, he will take care of it. If he can't do it with his hands, he uses his hand to signal to the second person: "Let's take care of (water)". However, venerable sir, we do not make noise because of this. And on the fifth day, World Honored One, we sat all night discussing the Dharma. So, - Good, good, Anurudda! Anuruddha, do you live without distraction, ardor, diligently, have you attained the dharma of superior human knowledge, superior view, worthy of the sage, living comfortably and peacefully? "Here, World-Honored One, we live without distraction, with such zeal and diligence, that we perceive the aura, as well as the arising of material phenomena. But that aura soon disappeared with the appearance of rupa. We do not understand what that general is. - This, Anuruddha, you need to understand. I too, Anuruddhas, before my enlightenment, not having attained Perfect Enlightenment, but still a Bodhisattva, I perceive the aura and the arising of material phenomena. But that aura soon disappeared from Me along with the appearance of material phenomena. O Anuruddhas, I think thus: 'What is the cause and what is the cause for the disappearance of the radiance for me, together with the appearance of material phenomena'? O Anuruddhas, I think thus: "Doubt arose in me. Because of doubt, My concentration is destroyed; When concentration disappears, the aura disappears with the appearance of rupa. So what will I have to do to prevent doubt from arising in Me anymore?" Then, Anuruddhas, I live without distraction, ardent, diligent, perceiving the aura with the arising of rupa. But that aura soon disappeared from Me, along with the appearance of material phenomena. Then, Anuruddhas, I thought thus: "By what cause, and by what condition, did the aura disappear from me, together with the appearance of material phenomena?" Then, Anuruddhas, I thought as follows: "No intention arises in Me Because there is no intention, concentration is destroyed in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. So what should I do so that doubt and inattention do not arise in Me anymore?" Then, Anuruddhas, I live without distraction.. (as above)... Then, Anuruddhas, I think as follows: "Sleepiness, lethargy, arise in me. Because of laxity and torpor, My concentration is destroyed; when concentration is destroyed, the aura disappears with the appearance of rupa. So what should I do to avoid doubt, inattention and lethargy, hypnosis does not arise in Me any more.” Then, Anuruddhas, I live without distraction... (as above)... Then, Anuruddhas, I think as follows: "Fear arises in me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the arising of rupa. For example, Anuruddha, a person is walking on the road, a murderer jumps (attacks) from two sides. Due to conditions on both sides, he arises fear. Likewise, Anuruddhas, fear arises in Me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. So how should I make sure that doubts do not arise in Me, so that I do not intend to let drowsiness, lethargy, and fear arise in Me? Then, Anuruddhas, I thought thus: "Fear arises in me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the arising of rupa. For example, Anuruddha, a person is walking on the road, a murderer jumps (attacks) from two sides. Due to conditions from both sides, he arises fear. Likewise, Anuruddhas, fear arises in Me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. So how should I make sure that doubts do not arise in Me, so that I do not intend to let drowsiness, lethargy, and fear arise in Me? Then, Anuruddhas, I thought thus: "Fear arises in me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the arising of rupa. For example, Anuruddha, a person is walking on the road, a murderer jumps (attacks) from two sides. Due to conditions from both sides, he arises fear. Likewise, Anuruddhas, fear arises in Me. Because of fear, intends to perish in Me; When concentration is destroyed, the aura disappears with the appearance of rupa. So how should I make sure that doubts do not arise in Me, so that I do not intend to let drowsiness, lethargy, and fear arise in Me? a person is walking on the road, there is a murderer jumping (attacking) from both sides. Due to conditions from both sides, he arises fear. Likewise, Anuruddhas, fear arises in Me. Because of fear, intends to perish in Me; when concentration is destroyed, the aura disappears with the appearance of rupa. So how should I make sure that doubts do not arise in Me, so that I do not intend to let drowsiness, lethargy, and fear arise in Me? a person is walking on the road, there is a murderer jumping (attacking) from both sides. Due to conditions from both sides, he arises fear. Likewise, Anuruddhas, fear arises in Me. Because of fear, intends to perish in Me; When concentration is destroyed, the aura disappears with the appearance of rupa. So how should I make sure that doubts do not arise in Me, so that I do not intend to become drowsy, lethargic, and fearless?" Then, Anuruddhas, I live without distraction.. (as above). ... Then, Anuruddhas, I think as follows: "Emotion (ubbilla) arises in me. Because there is exhilaration, intention is destroyed in Me; When concentration is destroyed, the aura disappears with the appearance of rupa. (For example, Anuruddhas, a person who searches for the mouth of a treasure, and in one time finds the mouth of five treasures, is aroused by this cause and condition. Likewise, Anuruddhas, is elated. where I am). Because of exhilaration, the intention to perish in Me; when concentration disappears with the arising of rupa. So what should I do, so that doubt, inattention, lethargy, drowsiness, fear, and excitement do not arise in Me anymore? Then, Anuruddhas, I live without distraction... (as above)... Then, Anuruddhas, I think as follows: “Lust (dutthullam) arises in Me. Because of lust, the intention is to perish in Me; When concentration is destroyed, the aura disappears with the appearance of rupa. So what should I do to prevent doubt, inattention, lethargy, sedation, fear, excitement, and lust from arising in Me? Then, Anuruddhas, I live without distraction.... (as above).... Then, Anuruddhas, I think as follows: "Excessive diligence arose in me, and because of excessive diligence. , so the force of death disappears in Me; when concentration disappears, the aura disappears with the appearance of rupa (For example, Anuruddhas, a person with two hands grasps a civet so tightly that the bird dies on the spot. Likewise, behold. the Anuruddha, excessive effort arises in Me. Because there is excessive diligence... with the arising of rupa. lethargy, lethargy, fear, excitement, lust, and excessive diligence arise in Me no more.” Then, Anuruddhas, I live without distraction... (as above)... Then, Anuruddhas, I think as follows: "Excessive effort arose in me. Because of the need to be too weak, he intends to disappear in Me; When concentration disappears, the aura disappears with the appearance of rupa. (Suppose, Anuruddhas, a man catches a civet too loosely, and the bird flies out of his hands. Likewise, Anuruddhas, ... (as above)... with apparitions. the origin of rupa). So how should I prevent doubt, inattention, lethargy, sedation, fear, excitement, lust, excessive diligence, and weak energy from arising in Me? Then, Anuruddhas, I live a carefree life ... (as above) ... Then, Anuruddhas, I think as follows: “Desire arises in Me. Because there is craving.. with the appearance of dharmas... (as above)... So how should we be suspicious, not attentive... (as above)... essential need is too weak weakness and lust no longer arise in Me.” Then, Anuruddhas, I live... Then, Anuruddhas, I think thus: "Different perception arose in me... with the appearance of material phenomena. So how should I do so that doubts... (as above)... craving and disparity in thought do not arise in me anymore." Then, Anuruddhas, I live without distraction, ardent, diligently, and I perceive the aura with the appearance of rupa. Those auras soon disappeared from Me along with the appearance of rupa. Then, Anuruddhas, I thought thus: "By what cause, and by what condition, did the aura disappear from me with the appearance of material phenomena?" Then, Anuruddhas, I thought thus: 'A state of over-concentration on rupa-dhammas arises in me... with the arising of rupa-dhammas. So what should I do so that doubts.. (as above)... different perceptions and the state of being too focused on material phenomena do not arise in me anymore." Then, Anuruddhas, after knowing that doubt is a mental affliction, I eliminate doubt, the affliction of the mind; Having learned that inattention is a mental affliction, I put an end to inattention, afflictions of the mind; after knowing laziness, hypnosis...after knowing fear...after knowing elation....after knowing lust...after knowing extreme diligence. .. after knowing the need to be too weak... after knowing the desire... after knowing the difference; Having learned that the state of being overly attentive to rupa is an affliction of the mind, I abandoned the state of being overly focused on rupa, a mental affliction. Then, Anuruddhas, I live without distraction, ardent, diligent, perceiving the aura, but I do not see rupa all night, all day, all night, and all day. We see rupa, but we don't see aura. In this regard, Anuruddhas, I thought thus: 'For what cause, under what conditions, do I perceive only aura, but not material phenomena: all night, all day, all night and all day? I see only rupa, but I don't see aura. In this regard, Anuruddhas, I think thus: 'While I do not notice form, but do notice aura, while I perceive aura, (but) do not see matter. And while I do not notice the aura (but) notice the form; whereas I see rupa, (but) do not perceive aura, all night, all day, all night and all day.” Then, Anuruddhas, I live undistractedly, ardently, diligently, perceiving the limited aura and seeing the limited rupa; perceive the immeasurable aura and perceive the immeasurable rupas, all night, all day, all night and all day. In this regard, Anuruddhas, I think as follows: "By what cause, by what condition, I perceive a finite aura and a finite material phenomena; perceive immeasurable aura and see immeasurable rupa, all night, all day, all night and all day?” In this regard, Anuruddhas, I think as follows: "When concentration is limited, then my eyes are limited; with a limited eye. We perceive the aura as finite and the material phenomena as finite. But as long as My concentration is limitless, meanwhile My eyes become immeasurable, and with that limitless eye, When, Anuruddhas, it is known that doubt is an affliction of the mind, then doubt or affliction of the mind is abandoned; when it is known that inattention is an affliction of the mind, time without attention the affliction of the mind is eliminated; when to know sedation, hypnosis... ; when to know fear... ; when to know the excitement... ; when to know the lust... ; when to know the need for too much... ; when to know the need to be too weak... ; when to know lust... ; when knowing the difference... ; when it is known that the state of being overly attentive to rupas is a mental affliction, then the state of being overly attentive to rupa a mental affliction is abandoned. Then, Anuruddhas, I thought thus: "My mental afflictions have been eradicated. Now I practice three kinds of concentration.” Then, Anuruddha, I practice concentration with application, with four; We practice concentration with no range, only four; We practice concentration, no range, no four; We practice concentration with joy; We practice concentration without joy; We practice concentration in association with happiness; We practice concentration of relationship with equanimity. Hey, Anuruddhas, when I practice concentration with application, there are four; when I practice concentration not only four; when I practice concentration with no range, no four; when I practice concentration with joy; when I practice concentration without joy; When I practice concentration of existence with equanimity, the view of knowledge arises in Me: "My liberation is immovable, this is my last life, now no longer exists". when I practice concentration with no range, no four; when I practice concentration with joy; when I practice concentration without joy; When I practice concentration of existence with equanimity, the view of knowledge arises in Me: "My liberation is immovable, this is my last life, now no longer exists". when I practice concentration with no range, no four; when I practice concentration with joy; when I practice concentration without joy; When I practice concentration of existence with equanimity, the view of knowledge arises in Me: "My liberation is immovable, this is my last life, now no longer exists". Thus the Blessed One preached. Venerable Anuruddha happily accepted 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.8/10/2021.