Product of Kalara - The Emperor Slayer.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. 1) At one time the Blessed One was at Sàvatthi. I 2) Then the Blessed One called Venerable Sariputta: -- Sàriputta, in the Parayana Sutta, the passage on Ajita's questions, it says: Well-versed in the conditioned, There are many learned beings, Their wisdom, In their majesty, Answer my questions, Speak up, Friend! How, Sàriputta, is this summary statement to be widely understood? Having said this, Venerable Sariputta kept silent. 3) The second time, the Blessed One called the Venerable Sariputta... (as above). The second time, the Venerable Sariputta kept silent. 4) For the third time, the Blessed One called Venerable Sariputta: -- Sàriputta, in the Karayana Sutta, the passage on Ajita's questions, it says: Well-versed in the conditioned, There are many learned beings, Their wisdom, In their majesty, Answer my questions, Speak up, Friend! How, Sàriputta, is this summary statement to be widely understood? For the third time, Venerable Sariputta kept silent. II 5) -- Sariputta, do you see this being born? O Sariputta, do you see this being born? 6) -- This is born. World-Honored One, he with right wisdom sees as if this true truth was born. Having seen as true with right wisdom, again practicing disenchantment, dispassion, and cessation with regard to what is born, he sees with right wisdom, the rebirth born of a certain kind of food. After seeing as true with right wisdom the rebirth born of a type of food, he again practices disenchantment, dispassion, cessation of the rebirth born of a type of food. Due to the cessation of a kind of food, that born must be destroyed, he sees as true with right wisdom. Due to the cessation of a type of food, that which is born must be annihilated. Having seen it as true with right wisdom, he practices disenchantment, dispassion, and cessation with regard to things that must be abandoned. Thus, World-Honored One, is a learned person. 7) And how, World-Honored One, is mastering the conditioned dharma? World-Honored One, he sees this as true with right wisdom being born. "This is born"; Having seen as true with right wisdom, through disenchantment, dispassion, and cessation of that which is born, he is liberated without clinging. He sees as true with the right wisdom the worldly birth due to a type of food. After seeing as truthfully with right wisdom the rebirth born of a kind of food, due to disenchantment, dispassion, and cessation of the rebirth born of a kind of food, he is liberated, not clinging. Due to the cessation of a type of food, that which is born must be destroyed, he sees as true with right wisdom. Due to the cessation of a type of food, that which is born must be annihilated; After seeing as it is with right wisdom, because of disenchantment, dispassion, and cessation of things that must be destroyed, he is liberated, free from clinging. Thus, World-Honored One, is mastering the conditioned Dharma. 8) Thus, venerable sir, as it is said in the Parayana Sutta, the passage on Ajita's questions, there is this article: Well-versed in the conditioned, There are many learned beings, Their wisdom, In their majesty, Answer my questions, Speak up, Friend! World-Honored One, this summary statement, I understand the meaning so broadly. III 9) -- Good, good! This is born, Sàriputta, he sees as true with right wisdom. This is born; After seeing it as true with right wisdom, again practice disenchantment, dispassion, and cessation with regard to that which is born. He sees as true with right wisdom, the birth by a kind of food. After seeing as the truth with right wisdom, the rebirth born of a type of food, again practice disenchantment, dispassion, and cessation of the rebirth born of a type of food. Due to the cessation of a type of food, that which is born must be destroyed, he sees as true with right wisdom. Due to the cessation with a kind of food, that which is born must be annihilated; Having seen it as true with right wisdom, he practices disenchantment, dispassion, and cessation with regard to things that must be abandoned. Thus, Sariputta, is a learned one. 10) And what, Sariputta, is the mastery of the conditioned? This, Sàriputta, is born, he sees as true with right wisdom. This is born; After seeing as true with right wisdom, through disenchantment, dispassion, and cessation of that which is born, he is liberated, free from clinging. He sees as true with the right wisdom the worldly birth due to a type of food. Having seen as true with right wisdom, the rebirth is caused by a kind of food, for the worldly birth is by a kind of food, because of disenchantment, dispassion, and cessation, he is liberated, not clinging. . Due to the cessation of a type of food, that which is born must be destroyed, he sees as true with right wisdom. Due to the cessation of a type of food, that which is born must be annihilated; After seeing as it is with right wisdom, because of disenchantment, dispassion, and cessation of things that must be destroyed, he is liberated without clinging. Thus, Sariputta, is the mastery of the conditioned. 11) Thus, Sàriputta, as it is said in the Parayana Sutta, the passage on Ajita's questions, there is: Well-versed in the conditioned, There are many learned beings, Their wisdom, In their majesty, Answer my questions, Speak up, Friend! This summary statement, Sàriputta, should be understood in such a broad, broad way. II. Kalara (S.ii,50) 1) ... Reside in Sàvatthi. I 2) Then the Male-stilts Kalara Khattiya (lineage of the King-district) 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 down to one side, the monk Kalara Khattiya said to the venerable Sariputta: -- Friend, Sàriputta, the bhikkhu Moliyaphagguna has renounced his studies and worldly life. -- So the venerable one, did not find solace in this Dharma and Law? 4) -- So venerable Sariputta has attained consolation in this Dhamma and Discipline? -- Hey sage, I have no doubts! 5) -- Hey sage, what about the future? -- I have no doubts, sage. 6) Then the Male-stilts Kalara Khattiya got up from his seat, went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. 7) Sitting down to one side, the monk Kalara Khattiya said to the Blessed One: -- I know, World-Honored One, that Venerable Sariputta declared his right wisdom as follows: "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." 8) Then the Blessed One called to a bhikkhu: -- Go, bhikkhu, and in my name, call Sàriputta: "Sage Sàriputta, the Teacher calls a sage". 9) -- Yes, venerable sir. That female-stilts obeyed the Blessed One, went to the venerable Sariputta; after arriving, said to Venerable Sariputta: "The Master called for a sage". 10) -- Yes, Sage. Venerable Sariputta obeyed that Male-stilts, went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. II 11) The Blessed One said to Venerable Sariputta who was sitting to one side: -- Is it true, Sariputta, that you claim to have attained right wisdom: "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?" -- World-Honored One, it is not with these sentences, with those words, that I speak thus. 12) -- So with which method, Sàriputta, the good man speaks of the attainment of wisdom, the statement must be considered as the statement. 13)--World-Honored One, I myself said the following: "Venerable One, it is not with these words, with those words, that I speak thus." 14) -- If they were to ask you, Sariputta: "How do you know, Sàriputta, how do you see that you claim to have attained enlightenment: 'I know birth has ended, the holy life is accomplished, what should be done has been done, no more reverting to this state' ?" When asked, Sariputta, how do you answer? 15) -- If they ask me, the Blessed One: "How does the sage know, sage Sariputta, how does the sage see that the disposition has been attained: 'I knew, birth has ended. , the holy life has been accomplished, what should be done has been done, no more returning to this state'?" When asked thus, venerable sir, I answer as follows: 16) "Because, Friend, in (noun) cessation, I understand that the cessation of the cause arises from that cause. Having understood the meaning of cessation in (noun) cessation, Only then do we know: 'Birth is over, the holy life has been accomplished, what should have been done has been done, there is no going back to this state.' " Asked thus, venerable sir, I answer thus. 17) -- If, Sàriputta, you were asked: "What is birth, sage Sariputta, for what is birth, what is its origin, what is its origin, what is it for?" Asked thus, Sariputta, how do you answer? 18)--World-Honored One, if I were asked: "What is birth, sage Sariputta... (as above)... what does it take to exist?" When asked thus, World-Honored One, I answer as follows: "Birth is based on becoming, arises from being, arises from being, and takes existence as being." When asked thus, venerable sir, I answer thus. 19) -- If, Sàriputta, you were asked, "Friend, what is existence for, what is existence for, what is it for, what is it for, what is it for?" Asked this, Sariputta, how do you answer? 20) -- Venerable Sir, if I were asked: "Friend Sariputta, what is existence as a cause... for what reason?" When asked thus, World-Honored One, I answer as follows: "Being is based on grasping, arises with grasping, arises with grasping, and comes into existence with grasping." When asked thus, venerable sir, I answer thus. 21) -- Hey, Sàriputta, if you were asked: "Friend, what do you take as a cause... (as above)..". 22-23) -- And if you were asked, Sàriputta, "Friend Sariputta, what is the cause of craving, how does it arise, by what causes it to arise, what does it take for existence?" When asked, Sariputta, how do you answer? 24)--World-Honored One, if I were asked: "What is it, sage Sariputta, for what is craving, how does it arise, by what causes it to arise, what does it take to exist?". When asked thus, World-Honored One, I would answer as follows: "Friend, craving is based on feeling, arising from feeling, born of feeling, with feeling as existence." When asked thus, venerable sir, I answer thus. 25) -- If, Sàriputta, you were asked: "How, sage Sariputta, how do you know, how do you see, that wonderful feeling does not exist?" When asked, Sariputta, how do you answer? 26)--World-Honored One, if I were asked: "What do you, sage Sariputta, know, how do you see, that pleasant sensations do not exist?" When asked thus, venerable sir, I answer as follows: 27) "Friend, there are these three feelings. What are the three? Pleasure, pain, non-suffering and non-pleasure. Friend, these three feelings are impermanent, when one knows what is impermanent is suffering. , that wonderful feeling does not exist." When asked thus, venerable sir, I answer thus. 28) -- Good, good, Sariputta! This method (method), Sariputta, can be briefly answered as follows: What is felt, that is in suffering. 29)--If, Sariputta, you were asked, "How is the sage liberated, sage Sariputta, whom you claim to have attained, 'I know: Birth has ended, the holy life has been attained. , what should be done has been done, no more reverting to this state'?" When asked, Sariputta, how do you answer? 30)--World-Honored One, if I were asked: "How is the sage liberated, sage Sariputta, whom he claims has been attained: 'I know: Birth has ended, the holy life has ended. accomplished, what should be done has been done, there is no going back to this state'?" When asked thus, venerable sir, I answer as follows: 31) "Due to self-liberation, sages, by the cessation of all clinging, I live mindfully thus. By living mindfully in this way, the taints cease to flow, and I do not accept self". When asked thus, venerable sir, I answer thus. 32) -- Good, good, Sariputta! This method (method), Sariputta, can be briefly answered as follows: What is called by the recluse, I have no doubt, they have been eradicated by me. We are no longer wondering. 33) Having said this, the Blessed One got up from his seat and entered the vihara. III 34) Then the venerable Sariputta, not long after the Blessed One had gone, said to the bhikkhus: 35)--Friends, the Blessed One asked me the first question, which I did not know before, and at that time my mind was still slow. But, friends, when the Blessed One happily answered my first question, I thought as follows: 36) "If the Blessed One asked me the meaning of the whole day with different texts, with different methods of teaching, then I could answer the Blessed One about that meaning for a whole day with different texts. different, with other wrong methods. 37) If the Blessed One asked me the meaning of the whole night with different phrasal verbs, with different methods of teaching, then I could answer the Blessed One about that meaning until the whole night with incorrect sentences. different, with different methods (means). 38) If the Blessed One had asked me the meaning of all night and all day with different texts, with different methods of teaching, then I could answer the Blessed One about that meaning until all night and all day. days with different syntax, with different methods (methods). 39) If the Blessed One asked me this meaning for two nights and two days, I could answer the Blessed One about it for two nights and two days. 40) If the Blessed One asked me this meaning for all three nights and three days, I could answer the Blessed One about it for all three nights and three days. 41) If the Blessed One asked me this meaning for four nights and four days, I could answer the Blessed One about it for four nights and four days. 42) If the Blessed One asked me this meaning for all five nights and five days, I could answer the Blessed One about this meaning for all five nights and five days. 43) If the Blessed One asked me this meaning for the whole six nights and six days, I could answer the Blessed One about this meaning for the whole six nights and six days. 44) If the Blessed One asked me the meaning of this for seven nights and seven days with different texts and different methods, I could answer the Blessed One about this meaning for seven nights and seven days with with different syntax, with different methods (methods). IV 45) Then the bhikkhu Kalara Khattiya arose from his seat, went to the Blessed One, and having bowed down to him, sat down to one side. 46) Sitting down to one side, the monk Kalara Khattiya said to the Blessed One: -- Venerable Sir, the venerable Sariputta bellowed the lion's roar as follows: "Friends, the Blessed One asked me the first question, which I did not know before, and at that time my mind was still slow. But, friends, when the Blessed One happily answered my first question, I thought thus: "If the Blessed One were to ask me about this all day long with different sentences, with wrong means, otherwise, we could answer the Blessed One about that meaning until the whole day with different sentences, with different methods of teaching.If the Blessed One asked me about this meaning until all night... night and all day... until all three... all four..., until all five... all six... all seven nights and seven days with different writings, with different means ". 47)--Bhikkhus, that Dharma precept (Dhammadhàtu) is well accomplished by Sariputta. Due to skillful attainment of that dharmadhatu, if I asked Sàriputta about this meaning all day long with different sentences and different means, Sàriputta's time could answer Me about this meaning all day long, with different prose, with different means. If I asked Sàriputta about this meaning all night long with different sentences, with different means, Sauriputta's time could answer Me about this meaning up to the whole night with different sentences, with different sentences. other wrong means. If I asked Sàriputta about this meaning until all night and all day, Sàriputta could answer me about this meaning until all night and all day. If I ask Sàriputta about this meaning to the full two nights and two days, Sàriputta could answer me in this regard for up to two nights and two days. If I asked Sàriputta about this meaning for all three nights and three days, Sàriputta could answer me about this meaning for all three nights and three days. If I asked Sàriputta about this meaning until four nights and four days, Sàriputta could answer me about this meaning until four nights and four days. If I asked Sàriputta about this meaning for up to five nights and five days, Sàriputta could answer me about this meaning for up to five nights and five days. If I asked Sàriputta about this meaning for up to six nights and six days, Sàriputta could answer me about this meaning for up to six nights and six days. If I asked Sàriputta about this meaning for seven nights and seven days with different sentences and different methods of teaching, Sàriputta could answer me about it for seven nights and seven days with incorrect sentences. is different, III. The Basics of Wisdom (Journal 14.15 The Triangle, Dai 2, 99c) (S.ii,56) 1)... In Sàvatthi. 2). .. Hey the Male-stilts. I will lecture you on the forty-four bases of knowledge. Listen and meditate wisely, I will speak. -- Yes, venerable sir. Those bhikkhus obeyed the Blessed One. 3) The Blessed One said the following: -- And what, bhikkhus, are the forty-four bases of knowledge? 4) Old age dies with wisdom, old age dies with knowledge, old age dies with wisdom, wisdom on the way leads to old age and death. 5) Birth of knowledge, birth of knowledge, birth of knowledge of death, knowledge of the path leading to birth and death. 6) Knowledge of being, knowledge of being concentrated, knowledge of being destroyed, knowledge of the path leading to death. 7) Hand position, hand practice, hand kill knowledge, knowledge about the path leading to hand kill. 8) Craving for knowledge, love for gathering knowledge, for dying for love, for understanding the path leading to the cessation of craving. 9) The knowledge of life, the knowledge of life, the knowledge of the cessation of life, the knowledge of the path leading to the cessation of life. 10) Emotions... 11) Six places of knowledge... 12) Names and colors of wisdom... 13) Intellectual... 14) Practice knowledge, practice practice, practice kill knowledge, knowledge about the path leading to practice cessation. This, bhikkhus, is called the forty-four bases of knowledge. 15) What, monks, is old age and death? What belongs to this or that being, to this or to another class of sentient beings, is old, weak, debilitated, teeth falling out, graying hair, wrinkled skin, corrupting life span, ripening senses. ; This is called old age. What belongs to this or that being, to this class of beings or to another class of living beings, is annihilated, destroyed, annihilated, perishes, the aggregates perish, the body perishes, throws away ; This is called death. Such is old age, this is death. This, monks, is called aging and death. 16) Due to the origin of birth, old age and death set to arise. Due to birth and death, old age dies. This is the Noble Eightfold Path leading to old age and death; ie right view ... right concentration. 17) Monks, the noble disciple knows thus old age and death, thus knows the arising of old age and death, thus knows old age and death, and thus knows the way leading to old age and death. 18) This is his dharma position. He with this dharma is seen, known, immediate fruition, attained, absorbed (pariyogathena) guiding his attitude (nayam) towards the past and the future. 19) Those recluses or brahmins of the past who understood aging and death, understood the origin of old age and death, understood aging and death, and understood the way leading to old age and death, all they all understand like that, like that; as I am now. 20) Those recluses or brahmins in the future will understand (abhijanissant) aging and death, will understand the origin of old age and death, will understand aging and death, will understand the path leading to old age and death , all of them will understand thus, thus; as I am now. This is according to his knowledge (anvaye nanam). 21) The Male-stilts, because the noble disciple is pure and pure two kinds of knowledge, dharma knowledge and dependent knowledge; This, bhikkhus, is called a noble disciple who has attained knowledge, (dithisampanno) who has attained to this view, has come to this wonderful dharma, has seen this wonderful dharma, is fully trained in knowledge, is fully learned and enlightened. , having entered the dharma stream, is the nibbedhi kapanno, who has stood knocking on the door of immortality. 22) And what, monks, is birth?... 23) And what, monks, is existence?... 24) And what, monks, is clinging?... 25) And what, monks, is craving?... 26) And what, monks, is life?... 27) And what, bhikkhus, is contact?... 28) And what, bhikkhus, are the six bases?... 29) And what, bhikkhus, is nama-rupa?... 30) And what, monks, is consciousness?... 31) And what, monks, is action? There are these three formations, monks, of body, speech, and mind. This, monks, is called action. 32) Due to ignorance arises, practice arises. Due to the cessation of ignorance, the cessation of action. This is the Noble Eightfold Path, the path leading to cessation; ie right view ... right concentration. 33) For this reason, bhikkhus, a noble disciple knows such formations, knows such formations, knows such cessations, and knows the way leading to such cessations. This is his position of dharma, he with this dharma sees, knows, obtains immediate results, is attained, is absorbed, guides his attitude (nayam) towards the past and the future. 34) Those contemplatives or brahmins of the past who had understood formations, understood formations of their origin, understood formations of cessation, understood the way leading to cessations; all of them have such and such understanding; as I am now. 35) Those recluses or brahmins in the future who will understand formations, will understand the arising of formations, will understand cessation of formations, will understand the way leading to cessation of formations, all these will understand thus; thus, as I am now. That is depending on his position. 36) The Male-stilts, because the noble disciple is pure, pure two kinds of knowledge, the dharma and the dependent knowledge; This, bhikkhus, is called a noble disciple who has attained knowledge and understanding, has come to this wonderful dharma, has seen this wonderful dharma, is fully trained in knowledge, is fully trained in knowledge, has entered Dharma Store, the wise one who has attained wisdom, has knocked on the door of immortality. IV. The Basics of Wisdom (Volume 14.16 The Tri-Tri, Dai 2, 99c) (S.ii.59) 1) ... Reside in Sàvatthi. 2)--Bhikkhus, I will teach you the seventy-seven bases of knowledge. Listen and think well... And, monks, what are the seventy-seven bases of knowledge? 3) Knowledge knows that aging and death are dependent on birth. Wisdom knows that there is no birth time, no aging, no death. Wisdom knows that in the past old age and death were also dependent on birth. Wisdom knows that there is no birth time, no aging and death. Wisdom knows that in the future old age and death are also dependent on birth. Wisdom knows that without birth, there will be no aging and death. Whenever there is knowledge of abiding in the dharma, there is also knowledge of the end of the dharma, the destruction of the dharma, the separation of the dharma, and the annihilation of the dharma. 4) Knowledge knows that birth is conditioned... 5) Knowledge knows that existence is dependent on... 6) Wisdom knows that clinging is caused by love... 7) Knowledge knows that craving is dependent on longevity... 8) Knowledge knows that feeling is conditioned by contact... 9) Knowledge knows that contact is conditioned by the six bases... 10) Knowledge knows that the six bases are dependent on nama-rupa... 11) Knowledge knows that nama-rupa is dependent on consciousness... 12) Knowledge knows that consciousness is conditioned... 13) Knowledge knows that action is conditioned by ignorance. Knowledge knows that there is no ignorance while there is no action. Knowledge knows that past actions are also caused by ignorance. Knowledge knows that there is no ignorance while there is no action. Knowledge knows that in the future actions will also be caused by ignorance. Knowledge knows that without ignorance, there is no action. Whenever there is wisdom about abiding in the dharma, there is also wisdom about the cessation of the dharma, the destruction of the dharma, the separation from the dharma, and the cessation of the dharma. 14) This, monks, is called the seventy-seven bases of knowledge. V. Due to Ignorance Condition (Journal 14.17-8 Ignorance Sangha, Dai 2, 100a) (S.ii,60) 1) ... Reside in Sàvatthi... 2)--The Male-stilts, due to ignorance there is practice; conditioned by consciousness... so is the origin of all this aggregate of suffering. 3)--World-Honored One, what is old age and death? And whose death is this? The Blessed One replied: -- Inappropriate question. Monk, you may say: "What is old age and death, and whose old age and death is this?" Or, bhikkhu, you may say: "Old age and death are different, and old age and death are different. ", these two questions mean one, only the spelling is different. Monk, where there is (wrong) view: 'Life and body are one', there is no holy life. Monk, where there is (wrong) view: 'Life and body are different', there is no Brahma. Abandoning these two extremes, bhikkhu, the Tathāgata preaches the Dharma according to the middle path and says: 'Old age and death arise due to dependent origination'. 4)--World-Honored One, what is birth and whose birth is this? The Blessed One replied: -- Inappropriate question. Can you say, 'What is birth, and whose birth is it?' This means one, only the other is wrong. Monk, where there is wrong view: "Life and body are one", there does not live the holy life. Monk, where there is wrong view: "Life and the body are different", there is not a holy life. Abandoning these two extremes, bhikkhu, the Tathagata preaches the Dharma according to the middle path and says: "There is birth due to dependent origination." 5)--World-Honored One, what is this existence and existence of whom? The Ton said: -- Inappropriate question. Monks, you may ask: "Whose existence and existence are you?", or you may say: "Being is different and one having this being is different", these two questions are the same, there is only text. diffrent wrong. Monk, where there is wrong view: "Life and body are one", there does not live the holy life. Monk, where there is wrong view: "Life and the body are different", there is not a holy life. Abandoning these two extremes, bhikkhu, the Tathagata preaches the Dharma according to the middle path and says: "There is existence due to dependent clinging." 6)--White World Honored One, what is this defense and who's defense?... (as above)... "Due to predestined love, there is a hand". 7)... "Due to the longevity, there is craving" 8)... "Due to contact, there is life". 9)... "Due to the six sense bases, there is contact". 10)... "Due to the name-and-form condition, there are six bases". 11).... "Due to conditionality, there is name-and-form". 12)... "Due to dependent formation, there is consciousness". 13)--World-Honored One, what are formations, and to whom do these formations belong? The Blessed One replied: -- Inappropriate question. Monk, you can say: "What are formations and to whom do these formations belong?" Or, bhikkhu, you may say: "The formations are different and the person possessing these formations is different. ", these two questions are one, only the spelling is different. Monk, where there is (wrong) view: 'Life and body are one', there is no holy life. Monk, where there is (wrong) view: 'Life and body are different', there is no Brahma. Abandoning these two extremes, bhikkhu, the Tathagata preaches the Dharma according to the middle path and says: "There are formations due to ignorance." This Male-stilts, by the separation of greed, the cessation of ignorance completely, the commentaries (hypotheses), heresies, misrepresentation of that relationship or any other kind ... will be terminated. 14) As the question: "What is old age and death and whose death is this?". Or "Old age and death are different and old people die different?" or "This life and the body are one", or "Life and the body are different", all of which are terminated, cut off from the root, made like the trunk of a tala tree, made invisible. existence, making it impossible for the future to arise. This Male-stilts, by the separation of greed, the cessation of ignorance completely, the commentaries, heresies, misrepresentation of that relationship or any other kind ... will be ended. 15) As the question: "What is birth and whose birth is this?". Or "Birth is different and the person having birth is different", or "Life and body are one", or "Life and body are different", all are terminated, cut off from the root as the trunk of the tala tree, making it impossible to exist, making it impossible to arise in the future. The Male-stilts, by the separation of greed, the cessation of ignorance completely, the commentaries, heresies, misrepresentation of that relationship or any other ... will be ended. 16) What is being... 17) What is a prime... 18) What is love... 19) What is longevity... 20) What is contact... 21) What are the six lands... 22) What is name and form... 23) What is consciousness... Monks, by the dispassion of greed, the complete destruction of ignorance, the commentaries, heresies, distortions of that relation or any other... will be terminated. 24) As the question: "What are formations and to whom do these formations belong?". Or "The formations are different and the person who has these formations is different", or "Life and the body are one", or "Life and the body are different"; all are cut off from the root, made like the trunk of a tala tree, made impossible to exist, made it impossible to arise in the future. BECAUSE. Due to Ignorance (S.ii, 63) 1) ... Reside in Sàvatthi. 2) ... The Male-stilts, due to ignorance should have the practice. Due to dependent formation, there is consciousness... thus the arising of this whole aggregate of suffering. 3) Can you say, bhikkhus, "Whose old age and death is this?" Or, monks, you might say: "Old age and death are different and old age and death are different." These two sentences mean the same thing, only the text is different. Monks, where there is (wrong) view: 'Life and body are one', there is no holy life. Monks, where there is (wrong) view: 'Life is different, the body is different', there is no holy life. Abandoning these two extremes, bhikkhus, the Tathagata preaches the Dharma according to the middle path, saying: "Due to dependent birth there is aging and death..."... 4) What is birth?... 5) What is being?... 6) What is a prime?... 7) What is love?... 8) What is longevity?... 9) What is contact?... 10) What are the six bases?... 11) What is name and form?... 12) What is consciousness?... 13)--Monks, can you say: "What are formations and to whom do these formations belong?" Or, bhikkhus, you may say: "The formations and the person who have these formations are different", those two questions are synonymous, only the text is different. Monks, where there is (wrong) view: 'Life and body are one', there, bhikkhus, there is no holy life. Monks, where there is (wrong) view: 'Life and body are different', there, bhikkhus, there is no holy life. Abandoning these two extremes, bhikkhus, the Tathagata preaches the Dharma according to the middle path, saying: "Due to ignorance, there are formations." 14) Due to the complete cessation, detachment of greed, ignorance, commentaries, heresies, distortions of that relation or whatever... 15) What is birth?... 16) What is being?... 17) What is a prime?... 18) What is love?... 19) What is longevity?... 20) What is contact?... 21) What are the six bases?... 22) What is name and form?... 23) What is consciousness?... 24) "What are formations and to whom do these formations belong?" Or "The formations are different and anyone who has these formations is different", or "Life and the body are one", or "Life and the body are different"; all these kinds of relationships are cut off, cut off from the root, made like the trunk of a tala tree, made impossible to exist, made it impossible in the future to arise. VII. Not Yours (Journal 12.13, Phi Nhu Possessed, Dai 2, 84a) (S.ii,64) 1) ... Reside in Sàvatthi. 2)--Monks, this body is not yours, not someone else's. 3) This body, bhikkhus, must be regarded as being caused by action, by arrangement, by will, by past feeling. 4) Here, bhikkhus, a skillful, skillful and righteous noble disciple reflects on the theorem of dependent origination as follows: 5) "This exists, that exists. As this arises, that arises. This does not exist, that does not exist. Because this ceases, that ceases." That is, due to ignorance, there are actions. Due to dependent formation there is consciousness... such is the arising of this whole aggregate of suffering. Due to the dispassion of greed, ignorance is completely destroyed, formations are destroyed. Because of the cessation of formations, consciousness ceases... thus is the cessation of this entire aggregate of suffering. VIII. Cetanà: Tu Tam So (Journal 14.19, Tu Luong Dai 2,100a) (S.ii,65) 1) ... Reside in Sàvatthi. 2) ... The Male-stilts, what we think, measure, have a mind, that becomes the condition for consciousness to stay. When predestined conditions are present, consciousness has abiding. Because that consciousness abides and grows, in the future rebirth will arise. Due to arising, rebirth is present in the future, so aging and death, sorrow, lamentation, suffering, grief, and despair arise. Such is the arising of this entire aggregate of suffering. 3) If, bhikkhus, there is no thought, no self-measurement, but if there is a secret intention (canuseti), that becomes a condition for consciousness to dwell. When predestined conditions are present, consciousness has abiding. Because that consciousness abides and grows, in the future rebirth will arise. Due to arising, rebirth is present in the future, so aging and death, sorrow, lamentation, suffering, grief, and despair arise. Such is the arising of this entire aggregate of suffering. 4) If, bhikkhus, we had no thoughts, no self-measures, no secret intentions, then there would be no conditions for consciousness to dwell. When predestined conditions are not present, consciousness does not reside. Because that consciousness does not abide and does not grow, in the future rebirth will not arise. Because rebirth does not exist in the future, birth, old age and death, sorrow, lamentation, grief, and depression are destroyed. Such is the cessation of all this aggregate of suffering. IX. Tu Tam So . 1) ... Reside in Sàvatthi. 2)--What, bhikkhus, is what we think about, what we think about, what we have in mind, that becomes a condition for consciousness to dwell. Due to the presence of predestined conditions, consciousness has an abiding. Because that consciousness abides and grows, there is the arising of nama-rupa. 3) Due to the condition of name-and-form, there are six bases. Due to the six bases, there is contact. Due to contact, there is life... craving... attachment... birth, old age and death, sorrow, lamentation, suffering, sadness, and brain. Such is the arising of this entire aggregate of suffering. 4) If, bhikkhus, we do not think, do not measure, but have a secret intention, then that becomes a condition for consciousness to dwell. Due to the presence of predestined conditions, consciousness has an abiding. Because that consciousness abides and grows, there is the arising of nama-rupa. 5) Due to the condition of nama-rupa there are six bases... thus the arising of this whole aggregate of suffering. 6) If, bhikkhus, we had no thoughts, no self-measures, no secret intentions, then there would be no conditions for consciousness to dwell. Due to the absence of conditions, consciousness does not reside. Because that consciousness does not abide and does not grow, nama-rupa does not arise. Due to the cessation of nama-rupa, the six sense-bases cease... thus the cessation of this entire aggregate of suffering. X. Tu Tam So . 1) ... Reside in Sàvatthi. 2) ... The Male-stilts, what we think, what we measure, what we have in mind, that becomes a condition for consciousness to stay. Due to the presence of predestined consciousness, stay awake. 3) Because that consciousness resides and grows, it is inclined towards (previous system: nati). Because there is inclination towards, towards, there is going to be rebirth. Because there is going to rebirth, there is relinquishment and arising. Due to relinquishment and arising, in the future birth, old age and death, sorrow, lamentation, suffering, grief, anxiety, and rebirth will arise. Such is the arising of this entire aggregate of suffering. 4) If, bhikkhus, there were no thoughts, no self-measures, but only thoughts, then that would be a condition for the abiding of consciousness. Due to the presence of conditions, consciousness should stay. 5) Because that consciousness resides and grows, it is inclined towards it. Because there is inclination towards, towards, there is going to be rebirth. Because there is going to rebirth, there is relinquishment and arising. Due to renunciation and arising, in the future birth, old age and death, sorrow, lamentation, suffering, grief, and displeasure arise. Such is the arising of this entire aggregate of suffering. 6) If, bhikkhus, there were no thoughts, no thoughts, no secret thoughts, then there would be no conditions for consciousness to dwell. Due to the absence of conditions, consciousness has no abiding. 7) Because that consciousness does not stay, does not grow, so there is no inclination towards, towards. Because there is no inclination towards, there is no going to rebirth. Since there is no going to rebirth, there is no renunciation and arising. Because there is no renunciation and arising, in the future birth, old age and death, sorrow, lamentation, suffering, grief, and despair will cease. Such is the cessation of all this aggregate of suffering.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.