People who rarely listen.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. 1) Thus I heard. Once the Blessed One was staying at Sàvatthi, Jetavana, in Anathapindika's garden. 2)--Bhikkhus, an uneducated ordinary person can become weary, detached, and liberated from this body made up of these four elements. 3) Why? Because they see, bhikkhus, the body made up of these four elements is increased, decreased, grasped, and released. Therefore, here the uneducated ordinary people can be bored, detached, liberated. 4) And, bhikkhus, the so-called mind, mind, and consciousness, here the uneducated ordinary person is not enough to be bored, not enough to be detached, not enough to be able to solve the problem. exit. 5) Why? For a long time, bhikkhus, the uninformed worldly man is infatuated with me, taking it as mine, grasping: 'This is mine, this is me, this is my self'. Therefore, here, the uneducated ordinary person is not enough to be bored, not enough to be detached, not enough to be liberated. 6) It is better, bhikkhus, for the uneducated ordinary person to approach the body made up of these four elements as self, than for the mind. 7) Why? This, bhikkhus, is seen to stand firm for one year, to stand for two years, to stand for three years, to stand for four years, to stand for five years, to stand for ten years, to stand for twenty years. , stand for thirty years, stand for forty years, stand for fifty years, stand for a hundred years, stand for more. As for this so-called consciousness, this mind, this consciousness, both night and day, arising is different, passing away is different. 8) Monks, it is like a monkey, while walking in a forest, grabs a branch of a tree, drops that branch, it holds another branch. In the same way, bhikkhus, the so-called mind, which is mind, is this consciousness both night and day, arising is different, passing away is different. 9) Here, bhikkhus, the well-versed, well-versed noble disciple correctly thinks through the theorem of dependent origination: "Because this exists, that exists. Because of this, that arises. Because of that. This does not exist, the other does not exist. Because this ceases, that ceases." For example, due to ignorance, formations arise. Due to dependent formations, consciousness arises... Thus this whole aggregate of suffering arises. 10) Due to the cessation, completely dispassion of greed and ignorance should be eliminated. Due to the cessation of practice, consciousness is destroyed... (as above). Thus, this entire aggregate of suffering is destroyed. 11) Seeing this, bhikkhus, a noble disciple is dispassionate with form, disenchanted with feeling, weary of perception, weary of formations, weary of consciousness. Due to boredom, separation; due to separation should be liberated. In liberation, knowledge arises, knowing: "I am liberated", he knows well: "Birth has ended, the holy life has been accomplished, what should have been done has been done, there is no going back to this state." II. Lesser Listeners (Variety 12.8 Vo Van, Dai 2, 82a) (S.ii, 95) 1) ... Reside in Sàvatthi. 2)--Monks, the uneducated ordinary person may become bored, may be detached, may be liberated from this body made up of the four elements. 3) Why? Because they see, bhikkhus, the body made up of these four elements is increased, decreased, grasped, and released. Therefore, here, talking about uneducated ordinary people can be boring, detached, liberated. 4) And, bhikkhus, the so-called mind, mind, and consciousness, here the uneducated ordinary person is not enough to be bored, not enough to be detached, not enough to be able to solve the problem. exit. 5) Why? For a long time, bhikkhus, the uninformed worldly man is infatuated with me, taking it as mine, grasping: 'This is mine, this is me, this is my self'. Therefore, here, bhikkhus, the uneducated ordinary person is not enough to be bored, not enough to be detached, not enough to be liberated. 6) It is better, bhikkhus, for the uneducated ordinary person to come to this body made up of four elements as self, than to regard the mind. 7) Why? This, bhikkhus, is seen to stand firm for one year, to stand for two years, to stand for three years, to stand for four years, to stand for five years, to stand for ten years, to stand for twenty years. , stand for thirty years, stand for forty years, stand for fifty years, stand for a hundred years, stand for more. As for this so-called consciousness, this mind, this consciousness, both night and day, arising is different, passing away is different. 8) Here, bhikkhus, the well-versed and righteous multi-verse noble disciple correctly thinks about dependent origination: "Because this exists, that exists. Because of this, that arises. Because of this. does not exist, the other does not exist. Because this ceases, the other ceases." 9) Bhikkhus, because dependent contact leads to a pleasant feeling, a pleasant feeling arises. Because the conditioned contact that led to that feeling of happiness ceases, so the pleasant feeling that arose. 10) Monks, because of dependent contact, a painful feeling arises, so a painful feeling arises. Because conditional contact leads to the cessation of that painful feeling, so the painful feeling that arises. 11) Monks, because of dependent contact, a feeling of neither pain nor pleasure arises, so neither pain nor pleasure arises. Because contact leads to the cessation of that non-painful, non-pleasant feeling, so the non-suffering and non-pleasant feelings that arise due to the conditioned contact leading to that non-painful, non-pleasant feeling cease, that non-suffering and non-pleasant feeling ceases. 12) For example, bhikkhus, due to the friction of two sticks, heat is born and fire is aroused. Because those two logs are separate, that heat ceases, that heat ceases. 13) In the same way, bhikkhus, because of conditioned contact leading to a pleasant feeling, a pleasant feeling arises. Since the contact leading to the feeling of pleasant feeling ceases, the pleasant feeling that arises due to the conditioned contact leading to the feeling of that pleasant feeling ceases, the pleasant feeling ceases. 14) Dependent contact leads to the feeling of suffering... 15) Because conditional contact leads to the feeling of neither pain nor pleasure, neither pain nor pleasure arises. Because conditional contact leads to the cessation of the feeling of non-painful non-pleasant feeling, so that non-painful-non-pleasant feeling arises. 16) Seeing this, bhikkhus, the noble disciple is weary of contact, weary of feeling, weary of perception, weary of consciousness. Due to boredom, separation; due to separation should be liberated. In liberation wisdom arises, knowing: "I am liberated", he knows clearly: "Birth has ended, the holy life has been accomplished, what should have been done has been done, there is no more coming back to this state". III. Child's Flesh (Volume 15.11 Death and Humiliation, Dai 2, 102b) (S.ii,97) 1) ...In Sàvatthi. 2) ...Monks, there are these four foods that lead to existence, or the clinging to rebirth, for sentient beings or living beings. 3) What are four? Real or crude union, or fine; the second is real contact; the third is real thought; fourth is real consciousness. These four foods, bhikkhus, lead to existence, or the attachment to rebirth, for sentient beings or sentient beings. 4) And, monks, how should the real delegation be? 5) For example, bhikkhus, a husband and wife, carrying some food, were going through a wild road with a lovely and loving child. 6) Then, bhikkhus, while the couple was walking on a desolate road, the meager food supplies were exhausted and exhausted. And a wilderness remained that had not been crossed by them. 7) Then, bhikkhus, the couple thought: 'Our meager food supplies have been exhausted and exhausted; the rest of this wilderness has not been crossed; so let's kill. this sweet, sweet, only child, made into dried meat and marinated meat, eat the baby and cross this remaining wilderness, don't let all three of us perish." 8) Then the couple killed that lovely, sweet, only child, made dried and marinated meat, ate the child's flesh, and crossed that remaining wilderness. They ate the child's flesh, beat their breasts, and cried: "Where is the only child? Where is the only child?" 9) What do you think, monks? Do they eat food for fun? Or do they eat food to indulge? Or do they eat food for decoration? Or do they eat food to get fat? -- It is not so, venerable sir. 10) -- Did they eat the food just for the sake of crossing the wilderness? -- Yes, venerable sir. 11)--In the same way, bhikkhus, I say that the real group should make such remarks. When, bhikkhus, the food group is understood, then greed for the five sensuous desires is understood. When greed for the five nurturing desires is understood, there are no fetters, because of this fetter a noble disciple is bound to have to be reborn in this life. 12) And, bhikkhus, how should contact with food be commented? 13) If, bhikkhus, a cow had a sore on its skin, if it were to stand against a wall, then the living creatures in the wall would bite it. If it is leaning against a tree, then the creatures living in the tree will bite it. If it stands in the water, then the creatures living in the water will bite it. If it stands in the middle of nowhere, then the creatures in the middle of nowhere will bite it. Monks, wherever that cow is leaning, the living creatures in those places will bite it. Thus, bhikkhus, I say real contact is to be observed. 14) When, bhikkhus, physical contact is understood, the three feelings are understood. When the three feelings are understood, I say that the noble disciple has nothing more to do. 15) And, bhikkhus, how should real thought be observed? 16) It is like, bhikkhus, like a pit of embers, deeper than a human body, full of burning coals, burning red, burning without smoke. Then a person comes, wants to live, doesn't want to die, wants to be happy, hates suffering. Then two strong men came up, grabbed him by the arms, and dragged him to the pit of burning coals. That person, bhikkhus, is determined to stay away, diligently wants to stay away, and vows to stay away from that burning pit. 17) Why? Monks, that person only thinks thus: 'If I fall into this pit of embers, because of that cause and condition, I will either go to death, or go to the point of suffering near death. Thus, bhikkhus, I say that real thought is to be observed. 18) When, bhikkhus, true mindfulness is understood, the three cravings are understood. When the three cravings are understood, I say that the noble disciple has nothing more to do. 19) And how should real consciousness, bhikkhus? 20) For example, bhikkhus, a person was arrested, a thief, a person committed a crime, brought to the king and said: "Sir, this person is a thief, a criminal. Punishment. him, if you will." The king said the following about him: "Go and hit this man with a hundred pounds in the morning." And they beat him with a hundred strokes in the morning. 21) Then the king at noon said, "Gentlemen, how is he?" -- "Dear King, that person is still alive." Then the king said of the man, "Gentlemen, go and beat this man a hundred times at noon." And they beat him a hundred times at noon. 22) Then the king in the evening said, "Gentlemen, how is he?" -- "Dear King, that person is still alive." Then the king said of the man: "Gentlemen, go and beat this man a hundred times in the evening." 23) What do you think, monks? That person is beaten up to three hundred times a day, because of that, does he feel pain and sorrow? -- World-Honored One, I was beaten with only one blow. Because of that, I felt pain and sorrow. What can I say three hundred times! 24)--Thus, bhikkhus, I say that real consciousness is to be observed. 25) When, bhikkhus, real consciousness is understood, nama-rupa is understood. When nama-rupa is understood, I say that the noble disciple does nothing more. IV. There is Greed (Volume 15.12-4. Dai 2,102c) (S.ii,101) 1) ...Residence in Sàvatthi. 2)--There are, bhikkhus, four kinds of food leading to the existence or clinging to rebirth of sentient beings or sentient beings. 3) What are four? Food is gross or subtle, real contact is second, real thought is third, real consciousness is fourth. These four foods, bhikkhus, lead to the existence or the clinging of rebirth to sentient beings or sentient beings. 4) If, bhikkhus, there is greed, joy, and craving in regard to the group of food, then there is consciousness that abides and increases. Where consciousness is established and grown, there is birth of name-and-form. Wherever nama-rupa arises, there are growth formations. Where formations increase, there will be rebirth in the future. Where existence is reborn in the future, there will be birth, old age and death in the future. Where there will be birth, old age and death in the future, I say there will be sorrow, suffering, and brain. 5) Hey, bhikkhus, if with respect to food... (as above)... 6) Monks, if with regard to real thought... 7) If, bhikkhus, in regard to real consciousness, there is greed, joy, and craving, then there is consciousness that abides and increases. Wherever there is consciousness, which is established and grown, there is birth of name-and-form. Wherever nama-rupa arises, there are growth formations. Where formations increase, there will be rebirth in the future. Where existence is reborn in the future, there will be birth, old age and death in the future. Where there will be birth, old age and death in the future, I say there will be sorrow, suffering, and brain. 8) For example, bhikkhus, a dyer or a painter. If there is dye or paint in turmeric, blue, or red, there is a well-polished board, wall or cloth that can depict a woman or man with full limbs. 9) In the same way, bhikkhus, if, with regard to the real group, there is greed, joy, and craving, then there is consciousness that dwells and grows. Where consciousness resides and grows, there is nama-rupa. Wherever nama-rupa arises, there are growth formations. Where there are growth formations, there is future rebirth. Wherever there is being to be reborn in the future, there will be birth, old age and death in the future. Where there will be birth, old age and death in the future, I say there will be sorrow, suffering, and brain. 10) If, bhikkhus, with regard to physical contact... 11) Monks, if with regard to mindfulness... 12) If, bhikkhus, in regard to real consciousness, there is greed, joy, and craving, then there is consciousness that dwells and grows. Wherever consciousness dwells and grows, there arises nama-rupa. Wherever nama-rupa arises, there are growth formations. Where there are growth formations, there is future rebirth. Wherever there is being to be reborn in the future, there will be birth, old age, and death in the future. Where there will be birth, old age and death in the future, I say there will be sorrow, suffering, and brain. 13) If, bhikkhus, there is no greed, no joy, and no craving for the real group, then there would be no abiding or growing consciousness. Where there is no abiding, growing consciousness, there is no arising of nama-rupa. Where there is no arising of nama-rupa, there are no growth formations. Where there are no growth formations, there is no future rebirth. Where there is no future rebirth, there is no future birth, old age, and death. Where there is no future birth, old age, or death, I say that there is no sorrow, no suffering, no brain. 14) If, bhikkhus, with regard to food... 15) Monks, if with regard to real thought... 16) If, bhikkhus, in regard to real consciousness, there is no greed, no joy, no craving, then there would be no abiding or growing consciousness. Where there is no abiding, growing consciousness, there is no arising of nama-rupa. Where there is no arising of nama-rupa, there are no growth formations. Where there are no growth formations, there is no future rebirth. Where there is no future rebirth, there is no future birth, old age and death. Where there will be no birth, old age and death in the future, I say that there is no sorrow, no suffering, no brain. 17) For example, bhikkhus, a house with a roof or a corridor with a roof has windows to the north, south, or east. When the sun rises, the light comes through the window, where does it shine? -- The Blessed One, shine on the western wall. 18)--Monks, if there were no western wall, where would it shine? -- White World-Honored One, projected on the ground. 19)--Monks, if there is no earth, where does the time shine? -- The Blessed One, projected on the water. 20)--Monks, if there were no water, where would the time shine? -- Venerable Sir, there are no mats anywhere. 21)--In the same way, bhikkhus, if in regard to the real group there is no greed, no joy, no craving... 22) If, bhikkhus, with regard to physical contact... 23) Monks, if with regard to real thought... 24) If, bhikkhus, in regard to real consciousness, there is no greed, no joy, no craving, then there is no abiding consciousness. Where there is no abiding consciousness, there is no birth of name-and-form. Where there is no arising of nama-rupa, there are no growth formations. Where there are no growth formations, there is no future rebirth. Where there is no future rebirth, there is no future birth, old age and death. Where there will be no birth, old age and death in the future, I say that there is no sorrow, no suffering, no brain. V. Ap Citadel (Volume 12.5, Dai 2.80b) (Increase 384, Dai 2) (S.ii,104) 1) ...At Sàvatthi. 2)--Once upon a time, bhikkhus, before I became enlightened, had not yet attained Perfect Enlightenment, and was still a Bodhisattva, I thought as follows: "Indeed, this world is trapped in suffering, birth, old age, death, cessation, and rebirth; and from this place of suffering there is no renunciation from old age and death; from this place of suffering, no knowing when to be known for renunciation from old age and die". 3) Then, monks, I think again: "Because of what exists, old age and death exist? Because of what, old age and death arise?" 4) Then, the Male-stilts, after I think rationally, through wisdom, arise the insight as follows: "Due to birth, aging and death exist. Due to dependent origination, aging and death arise". 5) Then, bhikkhus, I thought again: "Because of what exists, does existence exist? Attachment exists? Craving exists? Feeling exists? Contact exists? Six bases of existence? Name-and-form By what condition do nama-rupa arise?" 6) Then, monks, after I thought rationally, through wisdom, I generated the following insight: "Due to the presence of consciousness, nama-rupa exists. Due to dependent-consciousness, nama-rupa arises." 7) Then, the Male-stilts, I think again as follows: "Because of what exists, consciousness exists. Due to what conditions, consciousness arises?" 8) Then, bhikkhus, after I have thought rationally, through wisdom, insight arises as follows: "Because of the presence of name-and-form, consciousness exists. Due to the condition of name-and-form, consciousness arises." 9) Then, monks, I think thus: "This consciousness returns, does not go further than nama-rupa. So far, we are born, grow old, die, be annihilated, be reborn. Dependent on the name-and-form, that is, due to the condition of name-and-form, consciousness arises. Due to the condition of name-and-form arise. Due to the condition of name-and-form, the six bases arise. Due to the condition of the six bases, contact arises...". Thus this whole aggregate of suffering arises. 10) "Initiation set, initial set". Monks, with regard to dharmas that have not been heard before, eye arises, knowledge arises, wisdom arises, insight arises, and light arises. 11) Then, monks, I thought again: "Because of what does not exist, old age and death do not exist? Because of what ceases, old age dies away?" 12) Then, bhikkhus, after I had rationally thought, through wisdom, I generated the insight as follows: "Because birth does not exist, aging and death do not exist. Due to birth and death, old age and death pass away. ". 13) Then, bhikkhus, I thought again: "Because of what does not exist, birth does not exist? Does not exist? Attachment does not exist? Craving does not exist? Feeling does not exist? Contact? Does not exist? The six bases do not exist? Name-and-form does not exist? Because of what ceases, nama-rupa ceases?" 14) Then, bhikkhus, after I thought rationally, through wisdom, I generated the following insight: "Due to the absence of consciousness, nama-rupa does not exist. Because of the cessation of consciousness, nama-rupa ceases." 15) Then, monks, I thought again: "Because of what does not exist, consciousness does not exist? Because of what ceases, consciousness should cease?" 16) Then, bhikkhus, after I had rationally thought, through wisdom, I generated the following insight: "Due to the absence of name-and-form, consciousness does not exist. Because of the cessation of name-and-form, consciousness ceases." 17) Then, monks, I thought again as follows: "I have attained this path leading to enlightenment, that is, because of the cessation of mentality-materiality, consciousness ceases. Due to the cessation of consciousness, nama-rupa ceases. Due to name-and-form, consciousness ceases. The six bases of cessation are destroyed. Because of the cessation of the six bases of contact, contact is destroyed. .. (as above). ... Thus the entire aggregate of suffering is destroyed." 18) "Cessation, cessation". Monks, with regard to dharmas that I have not heard before, the eye arises, wisdom arises, wisdom arises, wisdom arises, and light arises. 19) For example, bhikkhus, a person, when passing through a forest or a mountain, sees an old road, an old path, once passed by people of old. He follows that path, while following that road, he sees an ancient citadel, an ancient capital inhabited by the ancients, complete with gardens, full of forests, full of lakes, ponds, and ramparts. nice. 20) Then, bhikkhus, that person reports to a king or a minister: "Know, venerable ones, while passing through a forest or a mountain, I saw an old road, an old path. I have followed that road and seen an ancient citadel, an ancient capital inhabited by the ancients, with full gardens, full of forests, full of lakes and ponds, with ramparts. It's beautiful, venerable sirs, rebuild that citadel." 21) Then, bhikkhus, the king or the great minister ordered that the city be rebuilt. And that city, after a while growing up and becoming a prosperous, prosperous, crowded, full of people. In the same way, bhikkhus, I have seen an old path, an old path passed by the enlightened ones of old. 22) And what, bhikkhus, is the old path, the old path that was passed through by the perfectly Enlightened Ones of old? This is the Noble Eightfold Path, ie right view... right concentration. That way, bhikkhus, is the old way, the old path passed by the Enlightened Ones of old. I followed that path. Following that path, I clearly see old age and death; We clearly see aging, death sets in; We clearly see the cessation of aging and death; We clearly see the path leading to the cessation of aging and death. 23-31) I followed that path. Follow that path; I see birth clearly... I clearly see existence... I see grasping... I see craving... I see feeling... I see contact... I see six bases... I clearly see nama-rupa... I see consciousness clearly... 32) I follow that path. Following that path, I clearly see the actions; We clearly see the practice of initiation; I clearly see the cessation of formations, I clearly see the way leading to the cessation of formations. 33) What is well known by me, I have declared to the Male-stilts, Female-stilts, male lay people, female lay people to know. This, bhikkhus, is this holy life, which is prosperous, prosperous, and generous, with a large assembly, many people, and skillfully presented by gods and humans. BECAUSE. Touching, Knowing (Volume 12.9, Dharma Touching Dai 2.82a) (S.ii,107) 1) Thus I heard. Once the Blessed One was living among the Kurus people, in a town of the Kurus called Kammāsadhamma. 2) Here, the Blessed One called the bhikkhus: -- "Monks." -- "White World Honored One". Those bhikkhus obeyed the Blessed One. 3) The Blessed One said the following: -- Monks, do you grasp with inner contact or not? 4) Having said this, a bhikkhu said to the Blessed One: -- World-Honored One, I have grasped, with inner contact. 5)--Monks, but how do you hold the inner contact? 6) That bhikkhu replied. With that answer, that bhikkhu did not satisfy the Blessed One's mind. 7) When this was said, the venerable Ananda said to the Blessed One: -- World-Honored One, the time has come. Bach Thien The, now it's time for the Blessed One to talk about inner contact. After listening, the Male-stilts will uphold. 8) -- So, Ananda, listen and meditate wisely, I will speak. -- Yes, venerable sir. Those bhikkhus obeyed the Blessed One. 9) The Blessed One said the following: -- Here, bhikkhus, a bhikkhu, while grasping the inner contact, holds the inner feeling thus: "This multi-faceted, multi-faceted suffering arises in the world with aging and death; this suffering What is the cause, what is the origin, what is the originator, what is present, aging and death exist? What is not, aging and death do not exist? ". He holds the inner contact, knows as follows: "This suffering of various kinds, which arises in the world, with old age and death. This suffering takes birth medicine as its cause, takes birth medicine as its origin, takes birth medicine as its cause. The author of birth takes the birth y to exist. Due to birth y is present, old age and death exists. Due to birth y is not present, old age and death does not exist. He knows old age and death. He knows that aging and death set in motion. He knows the cessation of old age and death. He knows the suitable path leading to the cessation of aging and death. And through such practice, This, bhikkhus, is called a bhikkhu who has practiced for the cessation of suffering, for the complete cessation of aging and death. 10) He holds more internal contact and holds as follows: "What is the cause of this birth robe, what is its origin, what is its originator, what does it take to be? What does not exist, does not exist, does not exist?". He holds the inner contact, knows as follows: "Birthing medicine takes craving as cause, takes craving as its origin, takes craving as its originator, takes craving as existence. Because craving exists, birth medicine comes into being. Due to craving does not exist, the birth medicine does not exist". He knows the birth y, knows the origin of the birth y, knows the cessation of the birth y, and knows the suitable path leading to the cessation of birth y. Because of such practice, he is called according to the practice. This, bhikkhus, is called a bhikkhu who has practiced righteously in order to eradicate suffering and completely eliminate his birth. 11) He takes hold of inner contact again and holds thus: "But where does this craving arise, where does one abide?". He holds the inner contact, knowing thus: "All things in the world that are pleasing and attractive arise; there, craving arises; there, craving abides. And what is there The eye in the world is likable, attractive arises; there, craving arises; there, craving abides." 12) ... Ears in life are lovely, attractive... 13) ... The nostrils in life are endearing, attractive... 14) ... Tongue in life is endearing, attractive... 15) ... Body in life is endearing, attractive... 16) ... The idea of ​​life is lovely, attractive arises; at that place, craving is born; At that place, love is at rest. 17) Those, bhikkhus, who in the past, either ascetics or brahmins, saw that what was pleasing and attractive in the world was permanent. peace, seeing as self, such people increase craving. 18) Those who increase craving, such people increase birth medicine. Those who make the birth medicine increase, those people increase suffering. Those who increase suffering are unable to liberate birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say that they cannot be liberated from suffering. 19) Monks, those who in the future are ascetics or brahmins find things in the world pleasing and attractive as permanent, seeing as pleasurable, seeing as self, seeing as non-disease. , seeing as secure, those people will increase craving. 20) Those who make craving increase, those people will increase birth medicine. Those who make the birth medicine increase, those people will increase suffering. Those who make suffering increase, they cannot be liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say they cannot be freed from suffering. 21) Monks, those who are in the present as a recluse or a brahmin see things in the world as pleasant and attractive as permanent, seeing as pleasant, seeing as self, seeing as non-sickness. , seeing is secure, such people increase craving. 22) Those who increase craving, such people increase birth medicine. Those who make the birth medicine increase, those people increase suffering. Those who make suffering increase, they cannot be liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say that they cannot be liberated from suffering. 23) Suppose, bhikkhus, there is a copper pot containing drinking water of color, aroma, and taste, and that drinking water is mixed with poison. Then a man came, oppressed by heat, overwhelmed by heat, tired, trembling, thirsty, and there were those who said to him: "Friend, this copper pot of drinking water, has color, has smell, taste, and the pot of water is mixed with poison. If you wish, drink it. While drinking, you will be delighted with the form, the smell, and the taste. After drinking, due to that cause and condition, you may go to death, or suffer near death". The other person can drink that bronze water bottle hastily without thinking, without giving up. The other person, because of that predestined condition, can go to death or suffer near death. 24) Likewise, bhikkhus, whoever was in the past, as a recluse or a brahmin, had anything attractive in the world... 25) ... Those who in the future... 26) Those, bhikkhus, who in the present, as recluses or brahmins, see what is pleasing and attractive in the world as permanent, seeing as pleasant, seeing as self, seeing as void. sick, feel secure, such people increase craving. 27) Those who make craving increase, those people increase birth medicine. Those who make the birth medicine increase, those people increase suffering. Those who increase suffering, they cannot be liberated from birth, old age and death, sorrow, lamentation, suffering, grief, and despair. I say they cannot be liberated from suffering. 28) And, bhikkhus, those in the past who were ascetics or brahmins saw in the world what is pleasing and attractive as impermanent, seeing as suffering, seeing as non-self, seeing as sickness. , seeing as terrifying, such people give up craving. Those who give up craving, those who give up birth robes. Those who give up birth robes, those who give up suffering. Those who give up suffering, they are liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say that they are liberated from suffering. 29) And, bhikkhus, those who in the future, as recluses or brahmins, see what is pleasing and attractive in the world as impermanent, seeing as suffering, seeing as non-self, seeing as sick, find it frightening, such people will give up craving. 30) Those who give up craving, those who renounce birth... I say they can be liberated from suffering. 31) And those who, bhikkhus, are in the present as a recluse or brahmin, who see what is pleasing and attractive in the world as impermanent, seeing as suffering, seeing as non-self, seeing as impermanence. is sick, seeing is terrifying, they give up craving. 32) Those who give up craving, those who give up birth robes. Those who give up birth robes, those who give up suffering. Those who give up suffering, they will be liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say they will be freed from suffering. 33) For example, bhikkhus, a copper pot of water has color, aroma, and taste, but is mixed with poison. Then someone came, oppressive heat, overwhelming heat, fatigue, trembling, thirst. There are people who say to that person, "Friend, this copper pot of water has color, aroma, and taste, but the pot of water is mixed with poison. If you want, drink it. While drinking, you will enjoy it. pleasure in form, in smell, in taste. After drinking it, due to that condition, you can either go to death, or suffer near death." 34) And, bhikkhus, he might think thus: 'Here, one can subdue this thirst with drinking wine, or subdue with eating curd (birth bowl), or subdue with salted, or eaten with sour porridge. But we can't drink this, it makes us unhappy, suffering for a long time." He, after thinking, does not drink and gives up that drink. Due to this condition, one does not go to death, or suffering near death. 35) In the same way, bhikkhus, those who in the past were ascetics or brahmins saw the world's attractive things as impermanent, saw them as suffering, and saw them as non-self. , seeing is sick, seeing is scary, they get rid of craving. 36) Those who have abandoned craving, those who have abandoned birth yoke. Those who get rid of the birth yoke, those who put an end to suffering. Those who put an end to suffering are liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say they are liberated from suffering. 37-38) Monks, those in the future... 39) Those who, in the present day, are recluses or brahmins, see what is pleasing and attractive in the world as impermanent, seeing as suffering, seeing as non-self, seeing as sickness, and seeing as terrifying. afraid, they give up love. 40) Those who give up craving, those who give up birth robes. Those who give up birth robes, those who give up suffering. Those who give up suffering, they are liberated from birth, old age, death, sorrow, lamentation, suffering, grief, and despair. I say that they are liberated from suffering. VII. Bou Lau (Journal 12.6 Lot, Dai 2.81a) (S.ii, 112) 1) Once upon a time, Venerable Sariputta and Venerable Mahàkotthita were staying at Baranasi (Para-complaints), at Isipatana (the land of deities) in Migàdaya (deer forest). 2) Then Venerable Mahàkotthita, in the evening got up from the place of solitary meditation and went to Venerable Sariputta; after arriving, tell the venerable Sariputta the greetings and greetings; After saying greetings and greetings to friends, he sat down to one side. 3) Sitting to one side, Venerable Mahakotthita said to Venerable Sariputta: -- Friend Sàriputta, old age and death are created by oneself, old age and death are created by others, old age and death are caused by oneself and others, or old age and death are not created by oneself, not by others. out, naturally born? 4)--Friend Kotthita, old age and death are not created by oneself, old age and death are not created by others, old age and death are not created by oneself and others, neither aging nor death is not caused by oneself. created, not created by others, not naturally born. Old age and death due to predestined birth. 5)--Friend Sàriputta, is it not self-made, someone else's, self-made and other-made, or not self-made and not human-made? other made, naturally born? 6) -- Being born, sage Kotthita, is not self-made, birth is not caused by others, birth is not caused by oneself and others, or birth is not made by oneself, and It is not made by others, nor is it naturally born. Born by grace. 7-18) -- Is it self-made, sage Sàriputta, is clinging, self-made... craving is self-made... feeling is self-made? made... is the contact made by myself... the six bases are made by myself... 19) ... Is nama-rupa created by oneself, name-and-form form made by others, name-and-form form self-made and made by others, or name-and-form form not by oneself. made and not made by others, naturally born? 20)--Friend Kotthita, nama-rupa is not made by oneself, nama-rupa is not made by others, nama-rupa is not made by oneself and is made by others, nor is nama-rupa neither. must not be made by oneself and not not made by others, not naturally born. Fame is due to predestined consciousness. 21)---Friend Sariputta, is consciousness self-made, consciousness produced by others, consciousness produced by oneself and made by others, or is consciousness not produced by oneself and not made by others, born naturally? 22) -- Consciousness, sage Kotthita, is not self-made, consciousness is not made by others, consciousness is neither self-made nor made by others, nor consciousness is not made by oneself. created and not not made by others, not naturally born. Consciousness due to predestined identity. 23) -- Now we understand the words of the sage Sariputta as follows: "Friend Kotthita, nama-rupa is not made by oneself, nama-rupa is not made by others, nama-rupa is not made by oneself, and It is not made by others, nor is it not made by oneself, nor is it not made by others, nor is it born naturally. 24) And now we understand sage Sariputta's words as follows: 'Friend Kotthita, consciousness is not made by oneself, not made by others, neither by oneself nor by others. It is not not made by oneself and not not made by others, not naturally born. 25) Friend Sàriputta, how should we understand the meaning of these words? -- Well then, sage, I'll give an example. Through examples, the wise understand the meaning of words. 26) It is like two bundles of reeds leaning against each other and standing. In the same way, sage, by virtue of name-and-form, consciousness arises. Due to conditionality, nama-rupa arises. Due to the condition of name-and-form, the six bases arise. Due to the condition of the six bases, contact arises... (as above)... Thus this whole aggregate of suffering arises. Dear friend, if a bunch of reeds is pulled to one side, the other bunch of reeds will fall down. If the other bundle of reeds is pulled aside, this bundle is dropped. Likewise, sage, due to the cessation of name-and-form, consciousness ceases. Due to the cessation of consciousness, name-and-form ceases. Due to the cessation of name-and-form, the six sense bases cease. Due to the six bases of cessation, contact is destroyed... (as above)... so this is the cessation of all this aggregate of suffering. 27) -- How wonderful, sage Sariputta! How rare, sage Sariputta! This well-spoken word of the sage Sariputta and the thirty-six words of the sage Sariputta, we would like to rejoice. 28)--Friend, if a bhikkhu preaches the Dharma in order to get bored, to disengage from greed, and to put an end to aging and death, that is enough time to be called a monk preaching the Dharma. Friend, if a bhikkhu practices for boredom, dispassion, cessation, old age and death, enough time to be called a bhikkhu depends on the practice. Friend, if a bhikkhu, due to boredom, dispassion, cessation, ignorance, is liberated from clinging, then enough time is enough to be called a bhikkhu who has attained the present Nirvana. VIII. Kosambi (Volume 14,9) 1) Once Venerable Musila, Venerable Sàvittha, Venerable Nàrada, Venerable Ananda lived in Kosambi, Ghosità garden. I 2) Then Venerable Sàvittha said to Venerable Musìla: -- Friend Musila, out of faith, out of liking, out of legend, outside of apprehension of appearances (àkàraparivitakkà), and apart from appraising and accepting opinions (ditthinijjhànakhanti), Venerable Musila himself has the wisdom to know: "Due to dependent birth, old age and death arise"? 3) -- Friend, Sàvittha, out of faith, out of liking, out of legends, outside of judiciousness, outside of appraising and accepting views, did I know, I could see: "Due to dependent origination. Old age and death arise. 4) -- Friend Musila, out of faith, out of liking, out of legends, outside of examining conditions, outside of appraising and accepting views, Venerable Musila himself knows: "Due to conditions existence, should arise... (as above)... 5) ... "Due to dependent origination, existence arises". 6) ... "Due to craving, clinging arises". 7) ... "Due to life, craving arises". 8) ... "Due to contact, life arises". 9) ... "Due to the six sense bases, contact arises". 10) ... "Due to the condition of name-and-form, the six bases arise". 11) ... "Due to dependent consciousness, nama-rupa arises". 12) ... "Because of dependent formation, consciousness arises". 13) ... "Due to ignorance, practice arises". 14)--Besides, sage Sàvittha, out of faith, out of liking, out of legends, outside of examining conditions, outside of appraising and accepting opinions, I know, I see: "Due to ignorance , formations arise". 15)--Friend Musila, apart from belief, out of liking, out of legends, outside of examining the conditions, in addition to appraising and accepting views, the venerable Musila himself has the following knowledge: Due to birth and death, old age dies and dies"? 16)--Besides, sage, Sàvittha, out of faith, out of liking, out of legends, outside of examining the conditions, outside of appraising and accepting views, I know the following, I see the following: "Due to birth annihilation, so old age dies. 17)--Beyond belief, out of liking, out of legend, apart from examining the conditions, apart from appraising and accepting views, Venerable Musila himself has the following knowledge: subject to death, should be born and destroyed". 18-24)... "Because of the cessation of hand, existence is destroyed... Due to the cessation of craving, grasping is destroyed... Due to the cessation of feeling, the cessation of love... Due to the cessation of contact, life ceases... Due to the six bases of origin Because of the cessation of name-and-form, the six sense-bases cease.. Due to the cessation of consciousness, the cessation of name-and-form is destroyed... Due to the cessation of action, consciousness ceases... Due to the cessation of ignorance, action is destroyed." . 25) -- Friend Sàvittha, out of faith, out of liking, out of legends, outside of examining the conditions, outside of appraising and accepting opinions, I know the following, I see the following: "Due to ignorance clear destruction, should destroy" 26)--Beyond belief, out of liking, out of legend, apart from evaluating conditions, besides appraising and accepting views, Venerable Musila himself has the following knowledge: Nirvana is Nirvana". 27)--Besides, sage Sàvittha, out of faith, out of liking, out of legends, outside of examining the conditions, apart from appraising and accepting opinions, I know the following, I see the following: "Due to being cessation is Nirvana." 28)-- Thus, Venerable Musila is an Arahant who has ended all contrabands?. 29) When he heard this, Venerable Musila kept silent. II 30) Then Venerable Narada said to Venerable Sàvittha: -- It would be good, sage Sàvittha, if I was asked this question. Ask me this question, and I will answer this question for the Sage. 31) -- Venerable Narada take this question. I will ask Venerable Narada this question. And Venerable Narada please answer this question for me. 32-57)... -- sage Sàvittha, out of faith... I know the following, I see the following: "Due to cessation is Nirvana". 58) -- Thus, venerable Nàrada is an Arahant, who has completely cut off the taints? 59) -- Friend, "Nirvana is Nirvana due to the cessation of existence," I see well as true through right wisdom. But I am not an Arahant who has eradicated all defilements. 60) For example, on a deserted road there is a well. There are no wires, no buckets of water. Then someone came, oppressive heat, overwhelming heat, fatigue, trembling, thirst. He looked down at the well and knew, "This well has water," but stood still, his body did not touch the water. 61) In the same way, friend, "Birth is Nirvana," which I see as true through right wisdom, but I am not an Arahant who has eradicated all taints. III 62) When this was said, Venerable Ananda said to Venerable Savittha: -- Friend, Sàvittha, what did the sage say about Venerable Narada? 63) -- Having said that, Friend Ananda, I have nothing to say about Venerable Nàrada, other than goodness, but goodness. IX. High Tide (S.ii,118) 1) Thus I heard. Once the Blessed One was staying at Sàvatthi, at Jetavana, in Anàthapindika's garden. 2) Here... 3) -- The Male-stilts, when the great sea rises, the great rivers rise; when the great rivers rise, when the small rivers rise; when the small rivers rise, when the great lakes rise; When the big lakes rise, when the small lakes rise. 4) In the same way, the Male-stilts, when ignorance rises in the practice of rising up; when the practice is up, the time is up; when wake up, name and form rise; when name and identity rise up six lands rise up; when the six lands rise up, the time comes up; when exposed to rise up life time to rise; when life is up, love is up for it; when love is up, time is up for it; when the hand is up, the right time to give it up; when real life gives rise to life gives rise; when birth gives rise to old age and death rises. 5) The Male-stilts, the great sea does not rise when the great river does not rise; large rivers do not rise while small rivers do not rise; small rivers do not rise while large lakes do not rise; The big lake doesn't rise while the small lake doesn't rise. 6) In the same way, the Male-stilts, ignorance does not rise to the time the activities do not rise; the practice does not rise up time does not rise; consciousness does not rise, name and form do not rise; name and identity do not rise up the six lands do not rise; six lands do not rise up, contact does not rise; contact does not rise life span does not rise; life does not rise up time love does not rise; love does not give up while defense does not give up; the hand does not give up, the right time does not give up; property does not give up the time of birth does not give up; birth does not rise, old age does not rise, death does not rise. X. Susìma (Journal 14.5 Dai 2.96b) (S.ii, 119) 1) So I hear. At one time, the Blessed One was in Rajagaha, Veluvana, and was nursing a squirrel on the spot. I 2) At that time the Exalted One was honored, respected, revered, offered, revered, and he received offerings such as robes, food, chairs, and medicines. 3) The Sangha of bhikkhus are also respected, respected, revered, made offerings, revered, and also receive offerings such as robes, food, beds, and medicines. 4) But the wandering ascetics are not reverent, are not respected, are not worshiped, are not made offerings, are not worshiped, and do not receive offerings such as robes, food, and sieves. chair and medicine to treat diseases. II 5) At that time the wanderer Susìma was staying in Rajagaha with a large group of wanderers. 6) Then the wandering assembly of Susìma said to the wanderer Susìma: -- Dear friend Susìma, please go and live the holy life under the guidance of the recluse Gotama. After you have finished studying the Dharma, please tell us again. After we have studied it, we will tell the householders. Thus we will be reverent, respected, revered, offered, revered and we will receive offerings such as robes, food, chairs, and medicines. 7) -- Yes, sages. The wanderer Susìma listened to his assembly, and immediately went to Venerable Ananda; after coming to say greetings and greetings to Venerable Ananda; After saying greetings and greetings to friends, he sat down to one side. III 8) Sitting to one side, the wanderer Susìma said to Venerable Ananda: -- Friend Ananda, I want to live the holy life in this Dhamma and Discipline. 9) Then Venerable Ananda took the wanderer Susìma to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. 10) Sitting to one side, Venerable Ananda said to the Blessed One: -- Venerable Sir, this wanderer Susìma said as follows: "Friend Ananda, I want to live the holy life in this Dhamma and Discipline." 11) -- So, Ananda, let Susìma go forth. 12) And the wanderer Susìma was ordained under the direction of the Blessed One and received great ordination. 13) At that time many bhikkhus in front of the Blessed One proclaimed right wisdom thus: "We know well that: 'Birth is ended, the holy life has been accomplished, what should have been done has been done, there is no more coming back. withdraw from this state again.' " IV 14) Venerable Susima heard: Many bhikkhus in front of the Blessed One proclaimed right wisdom as follows: "We know well that: 'Birth is over, the holy life has been accomplished, what should have been done has been done, and no longer exists. return to this state again.'" 15) Then Venerable Susìma went to the Male-stilts; after coming to tell those Male-stilts the greetings and greetings; After saying greetings and greetings to friends, he sat down to one side. 16) Sitting down to one side, Venerable Susìma said to those bhikkhus: -- Is it true that the venerable ones in the presence of the Blessed One proclaimed right wisdom as follows: "We know well that: 'Birth is over, the holy life has been accomplished, what should have been done has been done, and no longer exists. back to this state again'"? -- Yes, yes, this sage. 17)--But, the venerable ones know that, seeing like this will surely witness many different kinds of miracles: One body appears many bodies, many bodies appear one body; shapeshifting through the wall, through the wall, through the mountain as if passing through the void; Apparate emerges across land as in water; walking on water does not sink like walking on land; sitting cross-legged walking on space like a bird; with hands touching and touching the moon and the sun, such powerful, majestic things. Is it possible to use the body freely up to the Brahma realm? -- That's not it, sage. 18)--Then do the venerable ones know this, see it like this, realize the divine ear, which is pure and superhuman, and can hear two kinds of voices: gods and humans, far and near? -- That's not it, sage. 19)--So the venerable ones know this, see it like that, and know with their own minds the minds of other sentient beings and other human beings: The mind with greed knows that the mind has greed; the mind without greed knows that the mind is not greedy; the mind with anger knows that the mind has anger; the mind without anger knows that the mind is not angry; the mind with delusion knows that the mind has delusion; mind no delusion know is mind not delusion; attentive mind know is concentrated mind; The scattered mind knows the scattered mind. Great practice of knowing is great practice of mind; not great action mind knowing is not great practice mind. Unsurpassed mind knows that the mind is not unsurpassed; The unsurpassed mind knows is the unsurpassed mind. The knowing meditative mind is the meditating mind; The non-meditating mind knows the non-meditating mind. The liberated mind knows is the liberated mind; The mind that is not liberated knows that the mind is not liberated? -- That's not it, sage. 20)--So the venerable ones know this, see this, and remember many past lives. Like one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, one hundred lives, two hundred lives, one thousand lives, one hundred thousand life, many broken kalpas, many successful kalpas, many destructive eons, and many eons. He remembers: "In that place I had such a name, such a family name, such a caste, such a painful life, such a long life span. After dying in that place, I was born in that place. At that place, I had this name, this family name, and my life expectancy like this. After I died there, I was born here." So, venerable ones, remember many past lives with their outlines and details? -- That's not it, sage. 21)--So the venerable ones know this, see it like this, with their pure divine eye, see the life and death of living beings. The venerable ones know well that sentient beings, the lowly, the noble, the beautiful, the ugly, the lucky and the unlucky, are all due to their actions. These beings do evil deeds in body, do evil deeds in speech, evil deeds in mind, slander saints, follow wrong views, create karmas according to wrong views. These people, after the breakup of the body, after death, must be reborn in an evil realm, an evil destination, a lower realm, and a hell. But these beings do good deeds of body, do good deeds of speech, do good deeds of mind, do not slander saints, follow right view, create karma according to right view. Those people, after the breakup of the body, after death, are reborn in good destinations, in heaven, in this world. So, With the pure divine eye, they see the life and death of living beings. Do you know that sentient beings, the lowly, the noble, the beautiful and the ugly, the fortunate and the unfortunate, are all due to their actions? -- That's not it, sage. 22)--So the venerable ones know this, see it like this, and after having passed the Formless Realm, the body and emotions of the Formless Realm, abide in the serenity of liberation? -- That's not it, sage. 23)--Or here, are the venerable ones replying like this and not being able to realize these dharmas? 24)--Hey, sage, there is no evidence. 25) -- How? -- Dear sage Susìma, we have attained the wisdom of liberation. 26) -- I do not know the general meaning of this brief statement of the Venerables. It would be good if the venerable ones told me, so that I could widely understand the meaning of this brief statement of the venerable ones! 27) -- Friend Susìma, whether you know it or not, we have attained the wisdom of liberation. DRAW 28) Then Venerable Susima got up from his seat and went to the Blessed One; after arriving, bowed down to the Blessed One and sat down to one side. 29) Sitting down to one side, Venerable Susima presented to the Blessed One all the stories with those bhikkhus. 30) -- Susìma, first there is the knowledge of dhamma-dwelling, then the knowledge of Nirvana. 31)--Venerable sir, I do not understand the general meaning of this brief statement of the Blessed One. Venerable sir, how good it would be if the Blessed One spoke it out for me so that I might understand the meaning of this brief statement of the Blessed One! 32) -- Susima, whether you know it or don't know it, there is first the knowledge of dhamma-dwelling, then the knowledge of Nirvana. Hey Susìma, what do you think? Is form permanent or impermanent? -- Is it impermanent, venerable sir? 33) -- What is impermanent is suffering or pleasure? -- Is suffering, World-Honored One. -- What is impermanent, suffering, subject to change, is it reasonable when we contemplate it as: "This is mine, this is me, this is my self"? -- No, venerable sir. 34) -- Is feeling permanent or impermanent? -- Impermanent, venerable sir. 35) -- Thought is permanent or impermanent? -- Impermanent, venerable sir. 36) -- Are formations permanent or impermanent? -- Impermanent, venerable sir. 37) -- Is consciousness 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 if we contemplate it as: "This is mine, this is me, this is my self"? -- No, venerable sir. 38)--Therefore, Susima, whatever is past, future or present, internal or external, gross or subtle, inferior or superior, far or near, all rupa should be contemplated as true. as follows: "This is not mine, this is not me, this is not my self". 39) What belongs to past, future or present feeling... (as above)... 40) What belongs to the past, future or present... (as above)... 41) What belongs to the past, future or present... (as above)... 42) Whatever is of past, future or present consciousness, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be contemplated as it is with right wisdom thus: "This is not this is not mine, this is not me, this is not my self". 43) Seeing this, Susima, the Noble Disciple is weary of form, weary of feeling, weary of perception, weary of formations, weary of consciousness. Due to boredom, he is away from greed. Due to dispassion, he is liberated. In liberation, knowledge arises knowing: "I am liberated". He knows well: "Birth has ended, the holy life has been accomplished, what should have been done has been done, there is no going back to this state." Susima, do you see: "Due to dependent origination, old age and death arise"? -- Yes, venerable sir. 44) ... 45) -- "Due to dependent clinging, does existence arise?" Hey Susìma, do you see? -- Yes, venerable sir. 46) -- Susìma, do you not see: "Due to dependent craving, grasping arises"? -- Yes, venerable sir. 47). Conditional practice arises. Due to ignorance, practice arises. Hey Susìma, do you see? -- Yes, venerable sir. 48) -- "Due to birth and death, old age and death pass away", Susima, do you see that? -- Yes, venerable sir. 49) -- "Because of being and passing away, there is birth and death," Susima, do you see that? -- Yes, venerable sir. 50) -- "Due to the cessation of hand, existence is destroyed. Because of the cessation of craving, grasping is destroyed. Because of the cessation of feeling, the cessation of love. Because of the cessation of contact, feeling ceases. Because of the cessation of the six sense-bases, contact is destroyed. Because of the cessation of name and form, the six sense-bases. Due to the cessation of consciousness, name-form is destroyed. Due to the cessation of practice, consciousness is destroyed. Because of ignorance, practice is destroyed!". Hey Susìma, do you see? -- Yes, venerable sir. 51)--But hey, knowing this, seeing like that, you have witnessed many different kinds of miracles: One body manifests itself in many bodies; many bodies appear one body; shapeshifting, transforming across walls, through walls, through mountains as if passing through space; apparate, emerge across land as in water; walking on water does not sink like walking on land; sitting cross-legged walking on space like a bird; with hands touching and touching the moon and the sun, such mighty, mighty things. Is it possible to use the body freely up to the Brahma realm? -- No, venerable sir. 52)--Do you, Susima, know thus, see thus, with the divine ear pure and superhuman, You can hear two kinds of voices, the voices of gods and those of men, distant and near? -- No, venerable sir. 53)-- Hey, Susima, is it necessary to know this, to see it like that, with one's mind to know that the minds of sentient beings are different, that of human beings are different. With the mind with greed, You know the mind with greed... with the mind that is not liberated, You know that the mind is not liberated; with liberated mind, do you know is liberated mind? -- No, venerable sir. 54) -- Susìma, do you know that, seeing like that, you can remember many different past lives. Such a life... (as above)... Can you remember many different past lives with outlines and details? -- No, venerable sir. 55) -- But, Susìma, knowing this, seeing like this, with the divine eye pure and superhuman, You can see sentient beings dying and being born again... You can know living beings according to your karma. surname? -- No, venerable sir. 56)--But, Susìma, knowing this, seeing like this, is it possible that, having transcended formless phenomena, with the body feeling and feeling formless dharmas, he abides in peace and emancipation? -- No, venerable sir. 57) -- Now here, Susìma, with such an answer, with these dharmas it cannot be attained, Susìma, are you unable to do this? BECAUSE 58) Then the venerable Susìma bowed to the feet of the Blessed One and said to the Blessed One: -- A sin I have committed, venerable sir, out of stupidity, out of ignorance, out of unwholesomeness. I have ordained as a dharma thief in this well-explained Dharma and Discipline. Venerable Sir, may the Blessed One accept this sin as a sin for me to prevent in the future! 59) -- Indeed, Susìma, you have sinned, out of stupidity, out of ignorance, out of unwholesome behavior. You have left home as a dharma thief in this well-taught Dharma and Law. 60) For example, Susima, someone caught a thief, a criminal, brought him to the king and said: "Dear King, this is a thief, a criminal. Great King, please punish him. according to any punishment as the King wants." The king said, "Take this man, tie his arms tightly with ropes behind his back, shave his head, lead him around in a cart with a drum, Go from road to street, from fork to junction, lead him out of the southern gate, and cut off his head in the southern city." The others obeyed the king's instructions, tied his arms tightly with ropes behind his back, shaved his head, and led him around in a small cart with a drum, going from street to street. , from fork to junction, led him out of the south gate, and cut off his head in the south city. 61) Hey Susìma, what do you think? Does he or she, due to such predestined conditions, experience pain and sorrow? -- Yes, venerable sir. 62)--Whether such a person, Susima, experiences pain and grief for such causes or does not experience pain and grief, in times of monastic life as a thief of the Dharma in this well-said Dharma and Discipline, it is because of that condition. have to fall into and suffer even more severe retribution and more painful retribution. 63) O Susìma, you see that committing a crime is a crime and as the Dharma is revealed, so I accept it for you. Thus, Susìma, the Rule of the Noble One is increased, when it is seen that a crime is committed, and as a dharma revealed to prevent it in the future.END=NAM MO SHAKYAUNI 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.6/12/2021.