Great Menopause.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 staying at Savatthi (Sāvatthi), Pubbarama (Eastern Garden), Migaramatupasada (Located Mother Lecture Hall). At that time, on the day of the Bodhisattva, on the full moon day, on the night of the full moon, the Blessed One was sitting in the middle of the sky, surrounded by a group of bhikkhus. Then a bhikkhu arose from his seat, put his robe on one shoulder, clasped his hands in bows to the Blessed One, and said to the Blessed One: -- I would like to ask the Blessed One a special question, if the Blessed One will allow me to ask the question. -- So, bhikkhu, sit on your seat and ask as you wish. Then that bhikkhu, having sat down on his seat, said to the Blessed One: -- Venerable Sir, are there these five aggregates of clinging, namely, the aggregate of form clinging, the aggregate of feeling, the aggregate of perception, the aggregate of clinging, and the aggregate of consciousness? -- Monk, there are these five aggregates of clinging, namely, the aggregate of clinging to form, the aggregate of feeling, the aggregate of perception, the aggregate of clinging, and the aggregate of consciousness. -- Well done, World-Honored One. That bhikkhu, having rejoiced and believed in what the Blessed One said, asked the Blessed One another question: -- World-Honored One, what are these five aggregates of clinging to as the basis? -- Monk, these five aggregates of clinging have sex as their basis. -- Venerable Sir, is this clinging itself the five aggregates of clinging, or is there, in addition to the five aggregates of clinging, another (other) grasping? -- It is not, bhikkhu, that clinging itself is the five aggregates of clinging, nor is it not beyond the five aggregates of grasping that there is clinging. When, bhikkhus, there is lust, greed for the five aggregates of clinging, there is clinging. -- Venerable Sir, can there be a difference in lust, greed for the five aggregates of clinging? The Ton replied: -- This Male-stilts, there can be. Here, bhikkhus, someone thinks thus: "May there be a form like this in the future! May a feeling like this in the future! May a perception like this in the future! May there be I will act like this in the future! Hope to have a consciousness like this in the future!" Thus, bhikkhu, there is a difference in lust, craving for the five aggregates. -- But, venerable sir, to what extent is the meaning of the word aggregates in the aggregates? -- What physical form, bhikkhu, is past, future or present, internal or external, gross or subtle, inferior or superior, far or near, such is the aggregate of form. Whatever feeling is felt, past, future or present, internal or external, gross or subtle, inferior or superior, far or near, such is the aggregate of feeling. Any idea, past, future or present... far or near, that's the aggregate of perception. Whatever the action, past, future or present... far or near, such is the aggregate of formations. Whatever consciousness, past, future or present... far or near, such is the aggregate of consciousness. Until then, bhikkhu, is the meaning of the word aggregates in the aggregates. -- For what cause, World-Honored One, for what reason is it accepted as the aggregate of form? Due to what cause, what condition is accepted as the aggregate of life? Due to what cause, what condition is accepted as the aggregate of perception? Due to what causes, what conditions are accepted to call the aggregates of behavior? What causes and conditions are accepted as consciousness aggregates? -- The four elements are the cause, bhikkhu, the four elements are the accepted conditions called the aggregate of form. Contact is the cause, contact is the accepted condition called the aggregate of feeling. Contact is the cause, contact is the condition that is accepted as the aggregate of perception. Contact is the cause, contact is the condition that is accepted as the aggregate of formations. Name-and-form is the cause, bhikkhu, nama-rupa is an accepted condition called the aggregate of consciousness. -- But what, venerable sir, is the view of the body? Here, bhikkhus, there are uneducated ordinary people who do not understand the Noble Ones, are not well-versed in the Noble One's Dharma, do not practice the Noble One's Dharma, do not understand the Noble Ones, are not mature. the Dharma of the Adepts, not practicing the Law of the Adepts, consider form as self, or self as having form, or regard form as in self, or self as in form; view feeling as self, or self as having feeling, or regard feeling as in self, or self as in feeling; view perception as self, or self as having perception, or view perception as in self, or self as in growth; consider behavior as self, or self as having practice, or practice as in self, or self as in practice; view consciousness as self, or self as consciousness, or consciousness as in self, -- But what, World-Honored One, is non-personal view? - Here, bhikkhu, a learned noble disciple goes to the Noble Ones, is well-versed in the Dharma of the Noble Ones, practices the Dharma of the Noble Ones, goes to the Adepts, is well-versed in the Dharma of the Noble Ones. human beings, practicing the Dharma of the Adepts, do not consider form as self, or self as having form, or do not regard form as in self, or self as in form; do not consider life as self...., do not consider self as in feeling; do not regard perception as self... , or do not regard self as in perception; do not consider behavior as self... , or do not consider self as in practice; do not regard consciousness as self... , do not regard self as in consciousness. Thus, bhikkhu, there is no personal view. -- What is the sweetness of form, what is danger, what is renunciation, venerable sir? What is the sweetness of feeling, what is the danger, what is renunciation? What is the sweetness of perception, what is danger, what is renunciation? What is the sweetness of onions, what is danger, what is renunciation? What is the sweetness of consciousness, what is danger, what is renunciation? --Bhikkhu, whatever happiness or pleasure arises in the form, such is the sweetness of form. That which is impermanent, painful, and subject to change in form is the danger of form. The subjugation of lust for form, the cessation of lust for lust, is thus the renunciation of form. This, Male-stilts, what joy and happiness arise, such is the sweetness of life... such is the renunciation of feeling. This, Male-stilts, what happiness does the perception arise, such is the sweet taste of perception.... is the renunciation of perception. This, Male-stilts, what joy and happiness arise like that is the sweetness of the action... is the renunciation of the formation. This, bhikkhus, is what joy and happiness arise in the consciousness, such is the sweetness of consciousness. What is impermanent, painful, and subject to change in consciousness is the danger of consciousness. The subjugation of lust for consciousness, the cessation of lust and covetousness, is thus the renunciation of consciousness. -- World-Honored One, by knowing what, by seeing, without the conceit that says, "I am the doer, my property is the doer", with regard to self-consciousness, and towards perception as well. outside? "Whatever form, bhikkhus, is past, future or present, internal or external, gross or subtle, inferior or superior, far or near, with regard to all forms, it is seen as it really is with wisdom." is: "This is not mine, this is not me, this is not my self". Every person has what feeling... what thought... what action... what kind of consciousness there is, past or future, present, internal or external, gross or subtle, inferior or superior, far or near, for all Consciousness, seeing as it really is with wisdom is: "This is not mine, this is not me, this is not my self". Knowing this, seeing thus, there is no conceit, bhikkhus, that 'I am the doer, my property is the doer', with regard to self-consciousness, and towards all. generals outside. Then another bhikkhu gave rise to the following reflection: "If it is said, venerable sirs, form is not-self, feeling is not-self, perception is not-self, volition is not-self, consciousness is not-self; as so which actions done by non-self have been experienced by the self?" The World-Honored One, knowing the mind of that bhikkhu with his own mind, immediately said to the bhikkhus: This, bhikkhus, happens when a fool, ignorant, ignorant, whose mind is dominated by lust, thinks that it is necessary to go beyond the teacher's teaching with the sentence asked: "If it were said, venerable sirs, that form is not-self, feeling is not-self, perception is not-self, action is not-self, and consciousness is not-self; then which actions done by non-self have attained self. feel the result?" You, bhikkhus, have been trained by me to search for causes and conditions, here and there, for these and other dhammas. What do you think, monks, is form permanent or impermanent? -- Impermanent, venerable sir. -- What is impermanent is suffering or pleasure? -- Is suffering, World-Honored One. -- What is impermanent, suffering, subject to change, is it reasonable to consider: "This is mine, this is me, this is my self?" -- No, sir, World-Honored One. -- What do you think, monks, is feeling... perception... practice... consciousness permanent or impermanent? -- Impermanent, venerable sir. -- What is impermanent, is it suffering or pleasure? -- Is suffering, World-Honored One. -- What is impermanent, suffering, subject to change, is it reasonable to consider: "This is mine, this is me, this is my self?" -- No, sir, World-Honored One. --Therefore, bhikkhus, whatever form there is, past, future or present, internal or external... all kinds of materiality, should be contemplated as it really is: "This is not mine, this is not me, this is not my self". Whatever feeling, whatever perception, whatever action, whatever consciousness is past, future or present, internal or external, all kinds of consciousness, you need to contemplate: "This is not yours. me, this is not me, this is not my self." Thus, bhikkhus, a noble disciple is disenchanted with form, disenchanted with feelings, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Due to disenchantment should be separated from greed, due to separation of greed should be liberated. In liberation, he knows he is liberated. He knows: "Birth has ended, the holy life has been accomplished, what should have been done has been done. From now on, there is no more coming back to this life". Thus the Blessed One preached. Those bhikkhus gladly accepted the Blessed One's words. While this explanation was being given, the minds of the sixty bhikkhus were liberated from the taints, free from attachment.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.5/12/2021.