Great Sutra of Loving Kindness.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMSE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Like this I hear. At one time the Blessed One was staying at Savatthi at Jetavana, in Anathapindika's garden. At that time, a bhikkhu named Sati, the son of a fisherman, had wrong views as follows: "As far as I understand the Dhamma preached by the Blessed One, this consciousness moves and rotates, but does not change." A large number of bhikkhus heard this: "The bhikkhu Sati, son of a fisherman, aroused evil views as follows: 'As I understand the Dhamma preached by the Blessed One, this consciousness wanders, circulates, unchanged'". Then those bhikkhus went to the place where the monk Sati, the fisherman's son, and when they had arrived, they said to the monk Sati, the fisherman's son, as follows: -- Is it true, friend Sati, that the sage has arisen evil views as follows: "As far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates, but does not change." -- Indeed, friends, as far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates but remains unchanged. Then those bhikkhus wanted the bhikkhu Sati, son of a fisherman, to give up this evil view, and immediately questioned him, questioned the reason, and discussed: -- Friend Sati, do not say such things, do not misrepresent the Blessed One. Misrepresenting the Blessed One is not good. The Blessed One did not say so. sage Sati, the Blessed One used many methods of saying consciousness due to dependent origination; If there is no condition, consciousness will not arise. The monk Sati, the fisherman's son, despite being questioned and discussed by those bhikkhus, still spoke out about this evil view, stubbornly grasping it, and firmly grasping it. -- Indeed it is, Hien. As far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates, but does not change. Since those bhikkhus could not make the monk Sati, the fisherman, give up this evil view, they went to the place where the Blessed One was, and when they had arrived, bowed to him, and sat down to one side. Having sat down to one side, those bhikkhus said to the Blessed One: -- Venerable Sir, the bhikkhu Sati, the son of a fisherman, had a wrong view as follows: "As far as I understand the Dharma taught by the Blessed One, this consciousness moves and rotates, but does not change." Venerable Sir, we have heard: "Bhikkhu Sati, the son of a fisherman, has the following evil views: 'As I understand the Dharma taught by the Blessed One, this consciousness moves and rotates, but does not change. ". Venerable Sir, we went to the place where the monk Sati, the fisherman's son, when we had arrived, we said to the monk Sati, the fisherman's son: "-- Sage Sati, is it true? The sage gives rise to evil views as follows: 'As far as I understand, the Dharma taught by the Blessed One, this consciousness moves and rotates but does not change'. Venerable Sir, on hearing this, the monk Sati, the fisherman's son, said to us as follows: "-- Indeed it is, sages. As far as I understand, this consciousness moves and rotates but does not change. Venerable Sir, we want to make the bhikkhu Sati, the son of a fisherman, give up this evil view, immediately question, question the reason, discuss: "-- Sage Sati, don't say such things. Don't misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One did not say such things. sage Sati, the Blessed One has used many methods to speak of dependent consciousness. If there is no condition, consciousness will not arise. "World Honored One, the bhikkhu Sati, son of a fisherman, even though we are questioned, questioned, reasoned, discussed, still speak of this evil view, stubborn, clinging, grasping that wrong view. : "-- Indeed it is, as I understand it, as the Blessed One preached, this consciousness moves and rotates but does not change". Venerable sir, since we could not make the bhikkhu Sati, the fisherman's son, give up this evil view, we came to ask the Blessed One what this meant." Then the Blessed One called another bhikkhu: -- Go, bhikkhu, and in my name, call the monk Sati, the fisherman's son: "Sage Sati, the Teacher calls a sage." -- Yes, venerable sir. That bhikkhu obeyed the Blessed One, went to the monk Sati, the fisherman's son, and after arriving, said to the monk Sati, the fisherman's son: -- Sage Sati, the Teacher called Sage. -- Yes, sage. The bhikkhu Sati, the fisherman's son, replied to that bhikkhu, went to the place where the Blessed One was, and, on arrival, having bowed down to the Blessed One, sat down to one side. The Blessed One said to the monk Sati, the fisherman's son, who was sitting to one side: -- Is it true, Sati, that you have arisen evil views as follows: "As far as I understand the Dharma preached by the Blessed One, this consciousness moves around, circulates, but does not change"? -- It is indeed so, venerable sir. As far as I understand the Dharma preached by the Blessed One, this consciousness moves and rotates but does not change. -- What, Sati, is that consciousness? -- That, Lord, formally speaks of feeling, receiving here and there, the results of good and evil actions. -- Who are you ignorant, for whom do you understand the Dharma I preach like this? O ignorant person, is it possible that I have used many methods of saying that consciousness is dependently arisen, without conditions, then consciousness does not arise? And hey, you deluded person, you not only misrepresent Me, because You have wrongly grasped yourself, You also destroy yourself and create a lot of damage. O fool, and that will bring you unhappiness and long suffering. Then the Blessed One called the bhikkhus: -- Monks, what do you think? Can the bhikkhu Sati, son of a fisherman, spark any spark in this Dhamma, this Discipline? -- Venerable Sir, how is it possible, not possible, venerable sir. Having said this, the bhikkhu Sati, the son of a fisherman, was silent, a tiger man, shrugging his shoulders, bowing his head, worried, and shut his mouth. Then the Blessed One, knowing that the monk Sati, the fisherman's son, was silent, embarrassed, shrugging his shoulders, bowing his head, worried, and shut his mouth, spoke to the monk Sati, son of a fisherman. : -- O ignorant man, people will know you through your own evil views. Here, I will ask the Male-stilts. Then the Blessed One called the bhikkhus: -- Monks, do you understand the Dharma I preach, like the monk Sati, the son of this fisherman, who not only misrepresented Me because of his false attachment to himself, but also destroyed himself and create a lot of damage? -- The Blessed One, no. World-Honored One, the Blessed One used many methods of saying that consciousness is dependently arising, without conditions, and consciousness does not arise. -- Good thing, bhikkhus, good, bhikkhus, you understand the Dharma I preach! Monks, I have used many methods of saying dependent-arising consciousness. Without conditions, consciousness does not arise. But the bhikkhu Sati, son of a fisherman, not only misrepresents Me because he has wrongly grasped himself, but also destroys himself and creates much damage, and thus leads to unhappiness and long-term suffering. for that fool. (Destiny Born Consciousness) Monks, consciousness arises through a condition, and that consciousness has its name according to that condition. Due to eye-consciousness and forms, consciousness arises, and that consciousness is called eye-consciousness. Due to the condition of ears and sounds, consciousness arises, and that consciousness is called ear consciousness. Due to the condition of the nose and the scents, consciousness arises, and that consciousness is called the ratio-consciousness. Because of the tongue and tastes, consciousness arises, and that consciousness is called tongue consciousness. Due to the condition of body and contacts, consciousness arises and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is named consciousness. Monks, by what condition fire arises, and that fire has its name according to that condition: firewood, fire arising, that fire is called wood fire. Dependent on the wood shavings, fire is born, that fire is called the fire of the shavings. Dependent grass, fire is born, that fire is called grass fire. Dependent cow dung, fire is born, that fire is called cow dung fire. Dependent chaff, fire is born, that fire is called rice husk fire. Depending on the pile of garbage, fire is born, that fire is called the fire of the garbage heap. Also, Monks, consciousness arises by reason, and that consciousness has its name according to that condition. Due to eye-consciousness and forms, consciousness arises, and that consciousness is called eye-consciousness. Due to the condition of ears and sounds, consciousness arises, and that consciousness is called ear consciousness. Due to the condition of the nose and the scents, consciousness arises, and that consciousness has a name and a ratio. Because of the tongue and tastes, consciousness arises, and that consciousness is called tongue consciousness. Due to the condition of body and contacts, consciousness arises, and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is named consciousness. consciousness arises, and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is named consciousness. consciousness arises, and that consciousness is called body-consciousness. Because of volition and dhammas, consciousness arises, and that consciousness is named consciousness. (Questions about creatures) Monks, have you seen this creature? -- White World Honored One, have seen. - - Monks, do you see the creation of living things by that food? -- White World Honored One, have seen. -- Monks, do you see that, due to the cessation of these foods, that living being is also annihilated? -- White World Honored One, have seen. -- Monks, because of hesitation, doubts arise. Could this creature not be present? -- That's it, World-Honored One. -- Monks, because of hesitation, doubts arise. Is the composition of that dish possible or not? -- That's it, World-Honored One. -- Monks, because of hesitation, doubts arise. Due to the annihilation of these foods, can that living being be annihilated or not? -- That's it, World-Honored One. -- If, bhikkhus, one sees as it really is with right wisdom, this doubt will be eliminated. Could this creature not be present? -- That's it, World-Honored One. -- If, bhikkhus, one sees as it really is with right wisdom, this doubt will be eliminated. Is the composition of that dish possible or not? -- That's it, World-Honored One. -- If, bhikkhus, one sees as it really is with right wisdom, this doubt will be eliminated. Due to the annihilation of these foods, can living beings be destroyed or not? -- That's it, World-Honored One. -- Monks, this being is present, (for this matter), here, do you have no doubts? -- That's it, World-Honored One. -- Monks, the composition of that dish, (for this matter), here, are you without doubt? -- That's it, World-Honored One. -- Monks, by the cessation of such foods, that living being can be destroyed, (for this matter), are you not doubting here? -- That's it, World-Honored One. -- Monks, is this creature present, (for this matter) is it that you see it well by virtue of right wisdom? -- That's it, World-Honored One. - The Male-stilts, the existence of that creature is due to the food that created, ... hey, are you smart to see thanks to true wisdom? -- That's it, World-Honored One. -- Monks, by the cessation of such foods, that living being can be destroyed (for this matter), is it not wise for you to see through right wisdom? -- That's it, World-Honored One. "Bhikkhus, with this view thus purified, made so clear, if you are attached to it, proud of it, pursue it, consider it your own, then, monks, - Stilts, can you understand the raft example, saying the Dharma is taught to be crossed, not to be grasped? -- The Blessed One, no. But, bhikkhus, with this view so purified, so made clear, if you were not attached to it, not proud of it, not pursuing it, not taking it as your own. , then, bhikkhus, you can understand your parable, then, bhikkhus, you can understand the parable as your own, then, bhikkhus, can you give an example of a Friends, speaking the Dharma is taught to be passed over, not to be grasped? -- Venerable Sir, yes. (Food and Dependent Origination) -- There are, bhikkhus, four foods for the abiding of sentient beings that have already been born or for the living beings to be born. how is four? Real food is either gross or subtle, the second is real contact, the third is real thought, and the fourth is real consciousness. And what are these four dishes, bhikkhus, taking as their cause and condition, taking what as their origin, taking what as a birth-race, and taking what as a cause? These four dishes take craving as the cause and effect, take craving as the origin, take craving as the birth-race, and take craving as the cause. What, bhikkhus, is this craving for cause and effect, for what is its origin, for what is it for its origin, for what is it for its cause? Craving takes life as its cause and condition, takes feeling as its origin, takes life as its birth-race, and takes life as its cause. Monks, what does this feeling take as its cause, what does it take as its origin, what does it take as its origin, what does it take as its cause? Feeling takes contact as its cause and condition, takes contact as its origin, takes contact as its origin, and takes contact as its cause. What, bhikkhus, is this contact a cause and effect, an originator, a birth-race, and a cause? Touching the six absorptions as a condition, taking the six absorptions as the origin, take six inputs as the birth race, take six inputs as the cause. What, bhikkhus, are these six inputs used as a cause and condition, with what as an origin, with what as a birth-race, as a cause? The six inputs take name-and-form as the cause and effect, take name-and-form as the origin, take name-and-form as the birth-race, and take name-and-form as the cause. What, bhikkhus, does this name-and-form take as its cause, what does it take for its origin, what does it take for its origin, what does it take as its cause? Name-and-form takes consciousness as a condition, takes consciousness as its origin, takes consciousness as its origin, and takes consciousness as its cause. Monks, what does this consciousness take as a cause and effect, what does it take as its origin, what does it take as its origin, what does it take as its cause? Consciousness takes formations as its cause and conditions, takes formations as its origin, takes formations as its birth-race, and takes formations as its cause. What, bhikkhus, do these formations take as their cause, what do they take as their origin, what do they take as their birth-race? What is the cause? The formations take ignorance as the cause and condition, take ignorance as the origin, take ignorance as the birth race, and take ignorance as the cause. (Destiny in the right direction) Thus, bhikkhus, ignorance is dependent upon contact, formation dependent consciousness, name-and-form-consciousness condition, six-entry name-and-form condition, six-entry dependent contact, contact feeling, craving for feeling, craving for clinging, clinging to existence, There are conditions for birth, birth and aging, death, sorrow, lamentation, suffering, grief, and pain. Such is the arising of this entire aggregate of suffering. (Destiny in the opposite direction) It has been said before: Birth is dependent on aging, death (Due to dependent birth, old age and death appear). Monks, is birth and death a predestined condition? Or here (meaning) how? -- World-Honored One, birth, aging, and death are predestined. So for us, (the meaning) here is like that: Birth and aging, death. -- Before said: predestined birth. Hey, bhikkhus, isn't there a predestined existence? Or here (meaning) how? -- White World-Honored One, with predestined birth. So, for us, (the meaning) here is like that: Dependent origination. -- Before said: Predestined to be. Hey, bhikkhus, is it not dependent on clinging? Or here (meaning) how? -- White World-Honored One. So for us, (meaning) here is like that: Predestined to be. -- Before said: Ai predestined. Hey, bhikkhus, isn't craving dependent? Or here, (meaning) how? -- White World-Honored One, love-handling. So for us, (the meaning) here is like that: Craving for clinging. -- Before said: Life is predestined. Monks, is life predestined for love? Or here (meaning) how? -- White World-Honored One, life is predestined. So for us, (meaning) here is like that: Long-term love. - Previously said: Contact life. Bhikkhus, isn't the contact of life-affected? Or here (meaning) how? -- White World-Honored One, contact life. So for us, (meaning) here is like that: contact with life. -- It was said before: Six dependent contact. Monks, are there not six conditions of contact? Or here (meaning) how? -- World-Honored One, six dependent contact. So for us, (the meaning) here is like that: Six dependent contact. -- Previously said: Name-and-form condition six entry. Monks, is it not the six-entry name-and-form condition? Or here (meaning) how? -- World-Honored One, the six-entry name-and-form condition. So for us, (the meaning) here is like that: the six-entry name-and-form condition. -- It was said before: Consciousness is predestined for name-and-form. Monks, is consciousness dependent on name-and-form? Or here (meaning) how? -- White World-Honored One, conscious of name-and-form. So for us, (the meaning) here is like that: Consciousness with name-and-form. -- Before said: Acting dependent consciousness. Monks, is the practice of dependent consciousness not? Or here (meaning) how? -- White World-Honored One, practice predestined consciousness. Thus, for us, (the meaning) here is like that: dependent consciousness. -- Before said: Ignorance dependent. Brethren, is ignorance dependently conditioned? Or here (meaning) how? -- White World-Honored One, ignorance is dependent. So for us (the meaning) here is so: Ignorance dependent. (Summary of Duyen) -- Good thing, the Male-stilts! You say so, and I also say the same: 'This has caused that to exist, this is born of that,' such as ignorance dependent formation, formation condition consciousness, consciousness dependent name-and-form, six-entry name-and-form condition. , the six conditions of contact, contact, feeling, craving, craving, clinging, dependent origination, dependent birth, birth and aging, death, sorrow, lamentation, suffering, grief, and anxiety arise together. Thus is the arising of this entire aggregate of suffering. (Kill in the forward direction) Due to the cessation of ignorance, complete renunciation, formations cease. Due to the cessation of formations, consciousness ceases. Due to the cessation of consciousness, name-and-form ceases. Due to the cessation of name-and-form, the six pass away. Due to the six cessations, contact ceases. Due to the cessation of contact, life is destroyed. Due to the cessation of life, craving ceases. Due to the destruction of love, kill. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age, death, sorrow, lamentation, suffering, grief, and brain all cease. Such is the cessation of all this aggregate of suffering. (Kill in reverse direction) It was said before: Due to birth and death, old age and death cease. Monks, is it not because of birth and death that old age and death cease? Or here (meaning) how? -- World-Honored One, due to birth and death, old age, death and cessation. So for us (the meaning) here is like that: Due to birth and death, we grow old and die. -- It was said before: Due to the cessation of existence, birth and death. Monks, is it not because of the cessation of existence that arises and passes away? Or here (meaning) how? -- World-Honored One, due to the cessation of existence, birth and death. So for us (the meaning) here is that: Due to the cessation of existence, birth and death. -- It has been said before: Due to the destruction of the hand, there is extinction. Monks, due to the cessation of grasping, is it not? Or here (meaning) how? -- World-Honored One, due to the cessation of the hand, there is extinction. So for us, (the meaning) here is like that: Due to the cessation of grasping, there is extinction. -- It has been said before: Due to the cessation of craving, the hand should be destroyed. Monks, is it not due to the cessation of craving that clings to the cessation? Or here (meaning) how? -- World-Honored One, due to the cessation of craving, grasping at it. So for us, (the meaning) here is like that: Due to the cessation of craving, grasping ceases. -- It was said before: Due to the cessation of life, craving ceases. Monks, is it not because of the cessation of feeling that craving ceases? Or here (meaning) how? -- World-Honored One, due to the cessation of life, craving ceases. So for us (the meaning) here is like this: Because of the cessation of feelings, craving ceases. -- It was said before: Due to the cessation of contact, life ceases. Monks, is it not because contact ceases that feeling ceases? Or here (meaning) how? -- World-Honored One, because of the cessation of contact, life ceases. So for us, (the meaning) here is like that: Due to the cessation of contact, feeling ceases. -- It was said before: Due to the six cessations, contact ceases. Monks, because of the six cessations, contact ceases, isn't it? Or here (meaning) how? -- World-Honored One, because of the six cessations, contact ceases. So for us (the meaning) here is like that: Because of the six cessations, contact ceases. -- It was said before: Due to the cessation of name-and-form, the six pass away. Monks, is it not because of the cessation of name and form that the six pass away? Or here (meaning) how? -- World-Honored One, due to the cessation of name-and-form, the six pass away. Thus for us (the meaning) here is so: Due to the cessation of name-and-form, the six pass away. -- It was said before: Due to the cessation of consciousness, nama-rupa ceases. Monks, is it not because of the cessation of consciousness that nama-rupa ceases? Or here (meaning) how? -- World-Honored One, due to the cessation of consciousness, nama-rupa ceases. So for us, (the meaning) here is like that: Due to the cessation of consciousness, nama-rupa ceases. -- It was said before: Due to the cessation of practice, consciousness ceases. Monks, does consciousness cease due to practice? Or here (meaning) how? -- World-Honored One, through the cessation of practice, consciousness ceases. So for us (the meaning) here is this: Because of the cessation of action, consciousness ceases. -- It was said before: Due to the cessation of ignorance, practice ceases. Monks, is it not due to the cessation of ignorance that practice ceases? Or here (meaning) how? -- The World-Honored One, due to the cessation of ignorance, practice ceases. So for us, (the meaning) here is like that: Due to the cessation of ignorance, practice ceases. (Summary of Doom) - Good luck, the Male-stilts! You say so, and I also say the same: "This does not exist, so that does not exist, this ceases, so that other ceases", just as ignorance ceases to be extinguished, action ceases, so consciousness ceases, consciousness ceases to become fame. The cessation of form, the cessation of name-and-form, leads to the cessation of six, the cessation of contact, the cessation of contact, the cessation of contact, the cessation of life, the cessation of feeling, the cessation of craving, the cessation of craving, the cessation of grasping, the cessation of life, the cessation of life and the cessation of birth and death. so old age, death, sorrow, lamentation, suffering, grief and displeasure cease. Such is the cessation of all this aggregate of suffering. (Knowledge of self) Monks, you should know thus, see thus, still run after the past tense, and think: "Am I present in the past time or not in the past time? I am present in the past. in the past tense? -- No, venerable sir. -- Monks, knowing this, seeing this, do you still run after the future, thinking: "Will I be present in the future or will I not be in the future? How will I be in the future? How will I be in the future, what shape will I be? What was in the past and how will I be in the future? -- No, venerable sir. -- Monks, you know this, see this, do you have any doubts about yourself in the present time: "I am present or am I not present. How am I present? I have What is the face and body like? Where does this friendship come from? And then where will it go? -- No, venerable sir. -- The Male-stilts, do you know this, see that, do you say as follows: "The Teacher is respected by us. We speak because we respect the Teacher?" -- No, venerable sir. - Monks, you know this, see this, you say thus: "One recluse told us thus, the other recluses also said the same, and we I didn't say so"? -- No, venerable sir. -- Monks, knowing this, seeing this, would you look for another Teacher? -- No, venerable sir. - When you know this, bhikkhus, see this, do you revert to the forbidden precepts and sacrifice to the altars of the ascetics and brahmins, thinking that they are basic? -- No, venerable sir. -- Monks, do you only say what you know, see, and perceive for yourself? -- Yes, venerable sir. -- Good thing, the Male-stilts! You, bhikkhus, have been introduced to the Dharma by me, which is practical, present, there is no time, to come to see it, to be able to move upward, to be understood by the wise for themselves. This Dharma, bhikkhus, is practical, at present, without time, to come to be seen, capable of going upwards, to be understood by the wise for themselves. All that has been said is due to this fate. (The cycle of reincarnation: from birth to adulthood) Monks, there are three unions by which a fetus is formed: here, the parent has intercourse and the mother is not during the time of conception, and the incense (gandhabba) does not appear, thus The fetus cannot form. Here, the father and mother have intercourse, and the mother is able to conceive during this time, but the warmth (gandhabba) does not appear, so the fetus cannot form. And the Male-stilts, when the parents have intercourse, and the mother in time can conceive, and the incense is present; There are three such harmony, the new fetus is formed. Then, bhikkhus, the mother for nine or ten months carried that fetus, with great anxiety over that burden. Then, bhikkhus, after nine or ten months, the mother gave birth with great anxiety over that burden. When she was born, the mother raised the baby with her own blood. Monks, in the law of the Noble One, a mother's milk is considered blood. Monks, that child, after growing up, after his senses have been mastered, plays with games intended for children, such as with the little plow, playing with a towel, playing somersaults, playing chopsticks. play quickly, play with a measuring stick, play with carts, play with small bows. The Male-stilts, the child after growing up, after the senses by the eye perceive, are mature, enjoy the full five dishes of sensual pleasures; the colors are perceived by the eye, this color is lovely, pleasant, pleasant, agreeable, stimulating, and attractive; sounds cognizable by the ear... Fragrances cognizable by the nose... Tastes cognised by the tongue... Body-feelings; These contacts are agreeable, pleasant, agreeable, agreeable, and lust-stimulating. (Continue to rotate) When he sees form with his eyes, he lusts for beauty, he abhors ugliness, he dwells mindfully not dwelling on the body, with a petty mind. That person does not have the wisdom to know the liberated mind, the wisdom to be liberated, and it is through them that his evil and unwholesome dharmas are eradicated, leaving no residue. Thus, facing the body, if any feeling arises: a pleasant feeling, a painful feeling, or a non-painful or unpleasant feeling, that person rejoices, welcomes, and is greedy before that feeling. Because of being happy, welcoming, and greedy before that feeling, sensual pleasure gives rise to joy; having a mind of lust for joy in relation to those feelings, sensual pleasure arises. Having a lustful mind for those feelings is clinging. Due to the condition should be born; due to predestined existence should arise; due to dependent birth, old age, death, sorrow, lamentation, suffering, sorrow, brain, birth. Such is the arising of this entire aggregate of suffering. When he hears sounds with his ears... when he smells incense with his nose... when he tastes tastes with his tongue... when he feels with his body... when he perceives dharmas with his mind, he that is craving for good dhammas, aversion for bad dhammas. That person lives mindfully not dwelling on the body, with a petty mind. That person does not know the truth about liberating mind and liberating wisdom; it is through them that his evil and unwholesome dharmas are eradicated, leaving no residue. Thus, in the face of the body, the nun (for and against), any feeling arises: a pleasant feeling, a painful feeling, or a non-painful or non-pleasant feeling. That person rejoices, welcomes, and is greedy before that feeling. Because that person rejoices, welcomes, and is greedy before that feeling, sensual pleasure arises. Having a lustful mind for those feelings is clinging. Due to the condition should be born; due to predestined existence should arise; aging, death, sorrow, lamentation, suffering, grief, brain born. Such is the arising of this entire aggregate of suffering. (The End of Samsara: The Practice) In this world, bhikkhus, the Tathagata appears in the world as an Arahant, Perfectly Knowledgeable, Well-versed, Well-versed, Worldly Understander, Unsurpassed, Master of Master, Master of Heaven and Humanity. Buddha, World-Honored One. The Tathagata, after realizing himself with superior wisdom, this world with the heavenly realms, the demon realms, the Brahma worlds, including this world with contemplatives, brahmins, gods, and goddesss, again proclaim such things. Lai is enlightened. The Tathagata preaches the Dharma, good in the beginning, good in the middle, good in the end, full of meaning. The Tathagata teaches the holy life to be completely complete and pure. The patriarch or the son of a patriarch, or a person born in a (lower) caste, listens to that Dharma. After hearing the Dharma, that person develops reverence for the Tathagata. When he has faith, he thinks: "Family life is full of ups and downs, the road is full of dust. The monastic life is as liberal as space. It's very difficult for a person living at home to be able to do that. living the holy life completely complete, completely pure, white as a shell. So we should shave off our hair and beard, put on the kashāya, go forth, renounce the family, live without family." After a period of time, that person abandons small or large possessions, abandons small relatives or large relatives, shaves off his hair and beard, puts on a kashāya, leaves home, and lives. homeless. When he has gone forth like this, he lives an accomplished life, learning the Dharma and righteous conduct, abstaining from killing, abstaining from killing, giving up his staff and sword, knowing goodwill, loving kindness, and living compassionately for the happiness of all sentient beings. beings and sentient beings. He abstains from taking what is not given, takes only what is given, desires only what is given, lives in purity, does not steal, renounces sexual misconduct, lives a holy life, leads a celibate life, abstains from sexual misconduct vile sex. Abandon lying, speak truthful words, stick to the truth, be sure, be trustworthy, do not deceive, do not oppose the world, give up double-tonguing, abstain from double-tonguing, listen to anything in this place, do not go there and speak to cause division in these people, listen to something there, do not come and speak to these people to cause division in others. Thus he dwells in harmony with the dissenters, exhorting those in harmony, rejoicing in harmony, being at ease in harmony, rejoicing in harmony, speaking words that lead to harmony, abstaining from speech. cruel, abstain from malicious speech, speak words without fault, pleasing to the ear, endearing, sympathetic to the heart, elegant, pleasing to many, abandon frivolous speech, abstain from frivolous talk , speak at the right time, speak truthfully, speak meaningful words, speak words about the Dharma, speak words about the Law, He abstains from harming seeds and plants, eats one meal a day, abstains from eating at night, abstains from eating out of time, abstains from going to dances, songs, music, performances, and ornaments. with garlands, spices, perfumes and fashions, renounces the use of high beds and large beds, renounces gold and silver, renounces raw seeds, renounces raw meat, renounces women and girls abstain from accepting slaves, girls and boys, abstaining from accepting sheep and goats, giving up accepting poultry and pigs, giving up accepting elephants, oxen, horses and mares, giving up accepting fields and lands, giving up accepting broker or broker himself, abstain from trading, renounce frauds in balance, money, measurement, abstain from practices such as bribery, fraud, fraud, renounce injury , murder, imprison, plunder, steal, plunder. He knows enough with a robe to cover his body, with alms food to feed his stomach, and carry it everywhere he goes (y and bowl). For example, a bird flies everywhere with two wings; Likewise, a Male-stilts know enough with a robe to cover his body, with alms food to feed his stomach, and carry it everywhere he goes (y and bowl). He, through the attainment of this holy world aggregate, enjoys a happy life, without error in his heart. When the eye sees form, he does not grasp the general sign, does not grasp the particular characteristic. What are the causes that cause the eye to not be controlled, causing craving, grief, compassion, evil, unwholesome dharmas to arise; he subdues that cause himself, protects the eye, practices eye protection. When the ear hears the sound... the nose smells the incense... the tongue tastes the taste... the body feels... the mind perceives the dharmas; he does not hold the general general, does not hold the individual general. What are the causes that cause the mind-base to not be controlled, causing craving, grief, compassion, evil, and unwholesome dharmas to arise; he subdues that cause, preserves the mind-base, practices the maintenance of the mind-base. Because of the noble protection of these faculties, he enjoys a happy life, without error in his heart. He is aware when walking forward, when going back and forth, fully aware, when looking straight ahead, when looking around, fully aware; when bending his arms, when stretching his arms, he is fully aware; when wearing double robes, bowls, and upper robes, he is fully aware. When you eat, drink, chew, swallow, you are all aware; when you defecate and urinate, you are all aware; when you walk, stand, sit, lie down, wake up, speak, and be silent, you are all aware. He, with the attainment of this attainment of precepts aggregate, with this attainment of the Saint of this faculty, and with this noble mindfulness of awareness, chooses a quiet, solitary place such as a forest, a tree stump, a ravine, a cave. , graveyard, grove, outdoor, haystack. After returning from his alms round and having finished his meal, he sat cross-legged, with his back straight, in the place mentioned above, and abiding mindfully in front of him. He abandons covetousness for the world, lives with a mind free from craving, purifies his mind of craving. Abandoning anger, he lives with a mind free from anger, with compassion for all sentient beings, purged, with a mind free of anger. Abandoning laxity and laxity, he lives free from lethargy, with his mind oriented towards the light, mindful and aware, purging his mind of lethargy. Abandoning too much restlessness and remorse, he lives without agitation, inwardly calm, purifies his mind of restlessness and regret. Abandon doubt, Having abandoned the five hindrances that defile the mind and weaken wisdom, he renounces sensual pleasures, abandons unwholesome dharmas, attains and abides in the first jhāna, a state of rapture and bliss born of detachment from sensual pleasures, possessing the fourfold desire. . Again, bhikkhus, a bhikkhu, having ceased to seek and four, attains and abides in the second jhāna, a state of rapture and ecstasy born of concentration, without thought, without thinking, with one-pointed inner stillness. Again, bhikkhus, a bhikkhu who is detached from joy abides in equanimity, mindfully fully aware, feeling in his body the pleasant feeling that the sages call "relaxing mindfulness of bliss," attaining and dwelling in the third jhāna. Again, bhikkhus, a bhikkhu releases pleasure and pain, puts an end to joy and sorrow, which he has felt before, attains and abides in the fourth jhāna, free from pain and pleasure, equanimous with pure mindfulness. (The End of Samsara: Ultimate Liberation) When he sees form with his eyes, he has no craving for beauty, no aversion for ugly form, he dwells mindfully on the body, with immeasurable mind. He knows as it really is, the liberated mind, the liberated wisdom, and it is through them that his evil and unwholesome dharmas are eradicated, without any residue. Thus giving up (reversing), there is any feeling that arises: happy feeling, painful feeling, or not suffering or not feeling happy; he does not rejoice, does not welcome, does not covet that feeling. Since he does not rejoice, does not welcome, does not covet before that feeling, if there is any sensual delight in regard to sensations, that sensual pleasure is eradicated. Due to his cessation of sensual pleasure, he should kill himself. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age, death, sorrow, lamentation, suffering, grief, and pain cease. Such is the cessation of all this aggregate of suffering. When he hears sounds with his ears... when he smells smells with his nose... When he tastes tastes with his tongue... When he feels things with his body... When he perceives things with his mind he no craving for good dhammas, no aversion for bad dhammas. He dwells mindfully on the body, with an immeasurable mind. He, as it really is, knows the liberated mind, the liberated wisdom. It is through them that his evil and unwholesome dharmas are eradicated, leaving no residue. Thus, he eliminates (reversely) any feeling that arises: pleasant feeling, painful feeling or not suffering real pleasure; he does not rejoice, does not welcome, does not covet that feeling. Since he does not rejoice, does not welcome, does not covet before that feeling, if there is any sensual delight in regard to sensations, that sensual pleasure is eradicated. Due to his cessation of sensual pleasure, he should kill himself. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, aging, death, sorrow, lamentation, suffering, grief, brain kill. Such is the cessation of all this aggregate of suffering. (Conclude) Bhikkhus, you should accept and uphold this longing for liberation, which I have said briefly, but (remember) the monk Sati, the son of a fisherman, was caught in the great net of the fisherman. craving, in the confusion of craving. Thus the Blessed One preached. Those bhikkhus rejoiced and believed in the Blessed One's words.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.