Ten Forces.VIETNAMESE TRANSLATE ENGLISH BY=VIETNMAESE BUDDHIST NUN=THE WOMAN OF THE SAKYA CLAN CHAN TANH. first). .. Reside in Sàvatthi. 2)--Bhikkhus, the Tathagata, full of ten powers, full of four fearlessness, assumed the position of a Bull King, roared a lion's roar in the midst of the assembly, turned the wheel of Dharma, and said, "Here This is form, this is the arising of form, this is the cessation of form. This is the arising of feeling, this is the arising of feeling, this is the cessation of feeling. This is the arising of formations, this is the cessation of formations. This is consciousness, this is the arising of consciousness, this is the cessation of consciousness." So since one is present, the other is present. Because this is born, that is born. Since one is not present, the other is absent. Due to the cessation of this, the cessation of the other. 3) That is, ignorance dependent, dependent consciousness... (as above)... So this whole aggregate of suffering arises. 4) Due to dispassion, the complete cessation of ignorance should kill. Due to the cessation of practice, consciousness is destroyed... (as above). Thus, this entire aggregate of suffering is destroyed. II. Ten Forces (Journal 14.6 Ten Luc, Dai 2.98a) (S.ii,28) first). .. Residency in Sàvatthi. 2)--The Male-stilts, the Tathagata is full of ten powers, four fearless... (as above)... Thus this whole aggregate of suffering ceases. 3-4). .. 5) Thus, bhikkhus, the Dharma is well expounded, expounded, revealed, revealed by me, and the ties are severed. 6) Thus, bhikkhus, with the Dharma well taught, expounded by me, revealed, made manifest, and the ties severed, it is enough for the good son to begin by renunciation of faith. effort (practice and vow). Thus, bhikkhus, with the Dhamma well expounded, displayed and revealed by me, the ties are cut off. Surely even though only the skin, tendons, and bones of the body remain, the flesh and blood will become dry, may diligence and perseverance be persevered to realize the unattained, through the strength of the man, the man's help diligent, thanks to the macho need to be bold. 7) Woe, bhikkhus, is one who lives a lazy life, full of evil and unwholesome dhammas, and whose great purpose is diminished! Happy, bhikkhus, is one who lives diligently, diligently, estranged from evil and unwholesome dharmas, and whose great purpose is fulfilled! 8) Monks, it is not with the lowly that it is possible to attain the sublime. Monks, it is only with the sublime that the sublime can be attained. Worthy of praise, monks, is this holy life in the presence of the Teacher. Therefore, bhikkhus, strive to realize the unattained, to realize the unattained, to realize the unrealized. 9) Yes, this ordination of ours will not be empty, fruitful, accomplished (Sa udrayà). And the things we take for granted, such as clothes, almsfood, bed linen, medicine, even if these are modest (vokàrà), for us will have great fruit, great benefit. 10) Thus, monks, you need to study. Monks, seeing self-benefit is enough for you to be diligent without distraction. Or, bhikkhus, when it comes to benefiting from others, it is enough to be diligent, not to be distracted. Or, bhikkhus, seeing the benefit of both is just enough to be diligent, not to be distracted. III. Condition (S.ii,29) 1)... Stay in Sàvatthi. 2)--Bhikkhus, to those who know, bhikkhus, to those who see, I say that the taints are eradicated, not to those who do not know, not to those who do not see. . 3) And how, bhikkhus, in regard to one who knows, to one who sees, are the taints destroyed? This is rupa, this is the arising of rupa, this is the cessation of rupa. This is feeling... This is perception... This is formation... This is consciousness, this is the arising of consciousness, this is the cessation of consciousness. Thus, bhikkhus, for those who know, in the same way for those who see, the taints are destroyed. 4) In that ceasing, bhikkhus, in that knowledge of cessation, I say that knowledge is conditioned, not without conditions. 5) And, bhikkhus, what is the condition of the knowledge of cessation? Liberation is the answer. Monks, I say that liberation is conditional, not without conditions. 6) And, bhikkhus, what is the condition for liberation? Ly greed is the answer. Monks, I say that dispassion is conditioned, not without conditions. 7) And, bhikkhus, what is the condition of dispassion? Bibs are the answer. Monks, I say that disenchantment is conditioned, not unconditioned. 8) And, bhikkhus, what is the condition of disenchantment? Knowledge as feet is the answer. Monks, I say that knowledge as true is conditioned, not without conditions. 9) And what, bhikkhus, is the condition of knowledge as truth? It is the answer. Monks, I say that concentration is conditioned, not without conditions. 10) And what is the condition of concentration, bhikkhus? Lac is the answer. Monks, I say that happiness is conditioned, not without conditions. 11) What, bhikkhus, is the condition of bliss? Peace is the answer. Monks, I say that contempt is conditioned, not without conditions. 12) And, bhikkhus, what is the condition of contempt? Happiness is the answer. Monks, I say that joy is conditioned, not without conditions. 13) And, bhikkhus, what is the condition for rapture? Rejoice is the answer. I say, bhikkhus, that joy is conditioned, not unconditioned. 14) And, bhikkhus, what is the condition of rejoicing? Trust is the answer. I say, bhikkhus, that faith is conditioned, not without conditions. 15) And, bhikkhus, what is the condition of faith? Suffering is the answer. Monks, I say that suffering is conditioned, not without conditions. 16) And, bhikkhus, what is the condition of suffering? Sanh is the answer. I say, bhikkhus, that birth is conditioned, not without conditions. 17) And, bhikkhus, what is the condition of birth? Huu is the answer. I say, bhikkhus, that existence is conditioned, not without conditions. 18) And what is the condition of becoming, bhikkhus? Prime is the answer. I say, bhikkhus, that clinging is conditioned, not unconditioned. 19) And, bhikkhus, what is the condition of grasping? Ai is the answer. Monks, I say that craving is conditioned, not without conditions. 20-25) And, bhikkhus, what is the condition of craving? Tho is the answer... (as above)... Contact is the answer... The six bases are the answer... Name-and-form is the answer... Consciousness is the answer... Action is the answer. Monks, I say that action is conditioned, not unconditioned. 26) And, bhikkhus, what is the condition of formations? Ignorance is the answer. Thus, the Male-stilts, ignorance dependent operation; practice predestined consciousness; consciousness of predestined identity; name and condition of six countries; six conditions of contact; contact predestined life; love life; predestined love; predestined keeper; predestined birth; predestined suffering; pretentious suffering; joyful grace; joy and happiness; happiness and contempt for peace; contempt for grace; predestined fate; predestined knowledge as foot; tri views as true love and affection; love and affection for separatism; Separation of greed for liberation; liberated knowledge about cessation. 27) For example, bhikkhus, it was raining heavily on the top of a mountain, and the water ran down the low slopes, filling caves, ravines, and valleys. When the caves, ravines, and valleys are filled, the small ponds are filled; the small pond is filled when the big pond is filled; When the big pond was full, the small river was full; small rivers are filled when big rivers are filled; Great rivers are filled when great seas, oceans are filled. 28) Likewise, the Male-stilts, ignorance dependent operation; practice predestined consciousness; consciousness of predestined identity; name and condition of six countries; six conditions of contact; contact predestined life; love life; predestined love; predestined keeper; predestined birth; predestined suffering; pretentious suffering; joyful grace; joy and happiness; happiness and contempt for peace; contempt for grace; predestined fate; predestined knowledge of such as foot; tri views as true love and affection; love and affection for separatism; Separation of greed for liberation; liberated knowledge about cessation. IV. The Outer Path (S.ii, 32) 1)... Stay in Rajagaha (Vuong Xa), at Veluvana (Truc Lam). 2) Venerable Sariputta in the morning put on his robes, took his bowl and robe, and went to Vajrayana to beg for alms. 3) Then Venerable Sàriputta thought: "It is too early to enter Vajrayana for alms. Let's go to the garden of the wandering ascetics". 4) Then the venerable Sariputta went to the garden of the wandering ascetics; After arriving, speak to those pagan wanderers with greetings and greetings. After saying greetings and greetings to friends, the Venerable immediately sat down to one side. Those wandering ascetics said to Venerable Sariputta who was sitting to one side: 5)--Friend Sariputta, there are some contemplatives and brahmins who advocate karma and declare that suffering is self-made. Friend, Sariputta, there are some recluses and brahmins who advocate karma and declare that suffering is done by others. Friend, Sariputta, there are some recluses and brahmins who advocate karma, claiming that suffering is done by themselves and by others. Friend, Sariputta, there are some ascetics and brahmins who advocate karma, declaring that suffering is not self-made, not caused by others, and is naturally born. 6) Here, sage Sàriputta, how does the recluse Gotama say, how does he declare? And how do we answer to answer the recluse Gotama's statement; we do not misrepresent the recluse Gotama untrue. The Dharma we answer is legal; and even if a Dharma colleague wanted to question him, he could not find a reason to criticize. 7) Dear friends, the Blessed One said that suffering is caused by conditions. What fate? Due to fate. To say this is to answer exactly what the Blessed One declared, not to misrepresent the Blessed One as untrue, the dharma is answered in accordance with the dharma, and even if a fellow dharma fellow wants to question him, he cannot find a reason to criticize. 8) Here, dear friends, those recluses and brahmins who advocate karma, declare suffering by themselves; That suffering is due to the contact. The Sa-Mon, the Brahmin who advocates on karma, declares suffering caused by others; That suffering is due to the contact. The recluse, the brahmin who advocates on karma, declares the suffering caused by oneself and by others; That suffering is due to the contact... The Sa-Mons, Brahmins who advocate for karma, declare that suffering is not done by themselves, not by others, suffering by nature; That suffering is due to the contact. 9) Here, friends, those recluses and brahmins who advocate karma, declare that suffering is self-made. They can certainly feel themselves without contact; Such events do not occur. Those recluses and brahmins who advocate karma, declare that suffering is done by others. They can certainly feel themselves without contact; Such events do not occur. And those recluses and brahmins who advocate karma, declare that suffering is done by themselves and by others. They can certainly feel themselves without contact; Such events do not occur. And those ascetics and brahmins who advocate karma, declare that suffering is not self-made and not caused by others, suffering is naturally born. They can certainly feel themselves without contact; Such events do not occur. 10) Venerable Ananda heard the story between Venerable Sariputta and those wandering ascetics. 11) Then the venerable Ananda, having finished his alms round at Rajagaha, after the meal, on his way back from the alms round, went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. Sitting down to one side, Venerable Ananda brought all the stories that happened between Venerable Sariputta and the wandering ascetics and presented them to the Blessed One. 12) -- Good, good, Ananda! Sàriputta's answer like that is a righteous answer. Ananda, I say that suffering is caused by conditions. What fate? Due to fate. To say this is to answer exactly what I have declared, not to misrepresent Me as untrue, and even if a fellow dharma fellow wants to question him, he cannot find a reason to criticize. 13) Here, Ananda, those recluses and brahmins who advocate karma, declare that suffering is self-made, that suffering is caused by contact. The contemplatives, brahmins... (as above)... The contemplatives and brahmins who advocate for karma, declare that suffering is not self-made, and not man-made. other do, suffering by nature; That suffering is due to the contact. 14) Here, Ananda, the recluses and brahmins who advocate karma, declare that suffering is self-made, that they can certainly feel it by themselves without contact, such a thing does not happen. . The recluse, brahmin... (as above)... The recluse, brahmin who advocates on karma, declares that suffering is not caused by oneself, nor by others. do, suffering by nature, they can certainly feel themselves without contact; Such events do not occur. 15) Ananda, once I was staying at Vuong Xa, at Truc Lam, a place to raise squirrels. 16) Then, Ananda, in the morning I put on my robes, took my bowl and robe, and went to Rajagaha for alms. 17) Then, Ananda, I thought as follows: "It is too early to go to Rajagaha for alms. So let's go to the garden of ascetics." 18) Then, Ananda, I went to the garden of the wandering ascetics; After arriving, I spoke to those pagan wanderers with greetings and greetings. After giving greetings and greetings to friends, I sat down to one side. Those pagan wanderers said to Me who was sitting to one side: 19) "--Friend Gotama, there are some contemplatives and brahmins who advocate karma, claiming that suffering is self-made. There are, however, some contemplatives and brahmins who advocate karma, claiming that suffering is done by themselves and by others. Now, sage Gotama, there are some contemplatives and brahmins who advocate karma, declaring that suffering is not caused by oneself and not by others, suffering is caused by nature. 20) What does the Venerable Gotama say here? How do we respond to the statement of Venerable Gotama; we do not misrepresent the Venerable Gotama as untrue; The method we answer is legal and even a fellow dharma partner who wants to question it can't find a reason to criticize?" 21) When I was told this, Ananda, I said to those wandering ascetics: "-- Hey, dear friends, I have said that suffering is caused by conditions. What is the cause? Due to dependent contact. To say this is to answer what I have declared, not to misrepresent Me as untruthful; the dharma answered is favorable. law; and even a fellow dharma fellow who wanted to question him could not find a reason to criticize. 22) Here, sages, there are contemplatives and brahmins who advocate karma and declare suffering by themselves; That suffering is due to the contact. Are there any contemplatives, brahmins... (as above)... There are contemplatives and brahmins who advocate for karma, declaring that suffering is not caused by oneself and not by others do, suffering by nature; That suffering is due to the contact. 23) Here, the sages, the contemplatives, the brahmins who advocate on karma declare suffering by themselves; they can certainly feel themselves without contact, such an event does not happen. The recluse, brahmin... (as above)... The recluse, brahmin who advocates on karma declares that suffering is not self-made, not made by others. Suffering is naturally born. They can certainly feel themselves without contact; Such events do not occur. 24) -- How wonderful, venerable sir! How rare, World-Honored One! How can all meanings be said in just one sentence. World-Honored One, if this meaning were extended, it would be profound and seem to be considered profound. 25) -- So, Ananda, you should present that meaning here. 26)--World-Honored One, if they asked me: "Friend Ananda, what is the cause of death, what is the cause of death, what is the origin of it, what is the origin of life?" When asked thus, World-Honored One, I would answer as follows: "Old age and death, venerable sirs, take birth as a cause, take birth for the sake of arising, take birth for birth, and take birth as existence." When asked thus, venerable sir, I answer thus. 27) World-Honored One, if they asked me: "Friend Ananda, what is the cause of birth, what causes it to arise, what causes it to be born, what does it take for existence?". When asked thus, World-Honored One, I will answer: "Born, venerable sirs, is the cause of being, the origin of being, the origin of being, and the being of being." When asked thus, venerable sir, I answer thus. 28) Venerable sir, if they asked me: "Friend Ananda, what is the cause of existence, what is it for its origin, what is it for, how does it come to be?". When asked thus, World-Honored One, I would answer as follows: "Being, venerable sirs, is the cause of grasping, the arising of grasping, the birth of action, and the existence of grasping." When asked thus, venerable sir, I answer thus. 29-31) Venerable One, if they asked me: "Friend, Ananda, what does attachment take as benevolence... . World-Honored One, if they asked me: "Friend Ananda, what causes contact, what causes it to arise, what causes it to arise, and what does it take for existence?" When asked thus, World-Honored One, I would answer as follows: "Contact, dear friends, takes the six bases for origination, the six bases for origination, the six bases for origination, and the six bases for existence. sage, by dispassion of covetousness, the sense-bases of contact are completely destroyed. Through contact, feelings are destroyed; because of feeling, craving is destroyed; because of craving, grasping is destroyed; because of grasping, life is destroyed; The cessation of existence, the cessation of birth and cessation; the cessation of birth and death, old age, death, sorrow, lamentation, suffering, grief, and displeasure. Thus is the cessation of this entire aggregate of suffering." When asked thus, venerable sir, I answer thus. V. Bhùmija (Journal 14.1 Phu Di, Dai 2.95b) (S.ii,37) 1)...Stayed in Sàvatthi. 2) Then Venerable Bhùmija, in the afternoon, stood up from his solitary meditation retreat and went to Venerable Sariputta; after coming to say to Venerable Sariputta the greetings and greetings; After saying greetings and greetings to friends, he sat down to one side. Sitting to one side, Venerable Bhùmija said to Venerable Sariputta: 3) -- Friend Sàruputta, there are recluses and brahmins who advocate karma and declare that suffering and pleasure are self-made. sage sàruputta, there are recluses and brahmins who advocate for karma and declare that suffering and pleasure are done by others. Friend Sariputta, there are recluses and brahmins who advocate karma, claiming that suffering and pleasure are done by themselves and by others. Friend Sariputta, there are contemplatives and brahmins who advocate karma, declaring that suffering and pleasure are not produced by themselves, not by others, and are naturally born. 4) Here, sage Sàriputta, how does the Blessed One preach, how does he declare? And how do we respond to what the Blessed One declared; we do not misrepresent the Buddha untrue; the law we answer is legal; and a fellow dharma partner who wants to ask questions and can't find a reason to criticize? 5)--Friend, the Blessed One said that happiness and suffering are caused by conditions. What fate? Due to fate. To say so is to answer exactly what the Blessed One declared, not to misrepresent the World Honored One; it is not true; Dharma was answered as favorable, and even if a fellow dharma partner wanted to question it, he could not find a reason to criticize. 6) Here, sage, the recluse, the brahmin who advocates about karma, declares happiness and suffering by themselves; That happiness and suffering is due to the contact. The recluse, brahmin... (as above)... The recluse, brahmin who advocates karma, claims to be happy and suffering, not by themselves, not by themselves. made by others, natural happiness and suffering; That happiness and suffering is due to the contact. 7) Here, sage, any recluse or brahmin who advocates for karma, declares happiness and suffering by their own doing, can certainly feel it by themselves without contact; Such events do not occur. The recluse, brahmin... (as above)... The recluse, brahmin who advocates about karma, declares that happiness and suffering are not made by themselves, not by others. other doing, happiness and suffering due to natural birth, they can certainly feel themselves without needing to touch; Such events do not occur. 8) Venerable Ananda heard this story between Venerable Sariputta and Venerable Bhùmija. 9) Then the venerable Ananda went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. Sitting down to one side, Venerable Ananda brought all the story of how Venerable Sariputta and Venerable Bhùmija explained to the Blessed One. 10) -- Good, good! Ananda, Sàriputta answering like that is answering in a right way. I say, Ananda, that suffering is caused by conditions. What fate? Due to fate. To say so is to answer exactly what I declare, not to misrepresent Me as untrue; The answer is that the Dharma is favorable and that even a fellow Dharma practitioner who wants to question it will not be able to find a reason to criticize. 11) Here, Ananda, those recluses and brahmins who advocate karma, declare that pleasure and pain are self-made, that pleasure and pain are caused by contact. Which Sa-Mons, Brahmins... (as above)... The Sa-Mons and Brahmins who advocate for karma, declare that happiness and suffering are not made by themselves, not by others. other doing, suffering by natural birth; That suffering is due to the contact. 12) Here, Ananda, those contemplatives and brahmins who advocate karma and declare pleasure and pain done by themselves, they can certainly feel themselves without contact; that event did not happen. Which Sa-Mons, Brahmins... (as above)... The Sa-Mons and Brahmins who advocate for karma, declare that happiness and suffering are not made by themselves, not by others. other doing, happiness and suffering due to natural birth, they can certainly feel themselves without needing to touch; that event did not happen. 13) Ananda, where there is a body, due to thoughts of the body, happiness and suffering arise within the body. Wherever there are words, Ananda, due to the thoughts of the people, happiness and suffering arise within the body. Where there is a mind, Ananda, because of the thought of thoughts, happiness and suffering arise within the body. 14) Due to ignorance, or ourselves, Ananda, do bodily actions; Due to that predestined body, happiness and suffering arise. Or others, Ananda, do bodily actions; Due to that predestined body, happiness and suffering arise. Or with clear consciousness, Ananda, do the bodily formations; Due to that predestined body, happiness and suffering arise. Or not with clear consciousness, Ananda, do the bodily formations; Due to that predestined body, happiness and suffering arise. 15) Or we ourselves, Ananda, do the speech acts; Due to that predestined body, happiness and suffering arise. Or others, Ananda, do speech acts; Due to that predestined body, happiness and suffering arise. 16) Either with clear consciousness, Ananda... (as above)... Or not with clear consciousness, Ananda, do the speech acts; Due to that predestined body, happiness and suffering arise. 17) Or, by yourself, Ananda, do mental actions; Due to that condition, internal happiness arises. Or others, Ananda, do mental actions; Due to that condition, internal happiness arises. 18) Either with clear consciousness, Ananda... (as above)... Or not with clear consciousness, Ananda does mental actions; Due to that predestined body, happiness and suffering arise. 19) All of these, Ananda, are dominated by ignorance. Ananda, with the dispassion of greed, the complete cessation of ignorance, the body does not exist; Due to that condition, internal happiness arises. That password does not exist; Due to that condition, internal happiness arises. It doesn't mean it; Due to that condition, internal happiness arises. They are not fields, they are not bases, they are not lands, they are not arguments; Due to that predestined body, happiness and suffering arise. BECAUSE. Upavana ( U -ba-mana) (S.ii, 41) first). .. Reside in Sàvatthi. 2) Then the venerable Upavana went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. Sitting down to one side, Venerable Upavana said to the Blessed One: 3)--World-Honored One, there are recluses and brahmins who declare suffering due to their own doing. The World-Honored One had recluses and brahmins who claimed that suffering was done by others. World-Honored One, there are ascetics and brahmins who claim that suffering is done by themselves and by others. World-Honored One, there are ascetics and brahmins who declare that suffering is not self-made, not caused by others, and is naturally born. 4) Here, World-Honored One, how does the World-Honored One preach and declare? And how do we respond to what the Blessed One declared; we do not misrepresent the World Religion untrue; The method we answered is in accordance with the law and even if a fellow dharma partner wanted to question him, he could not find a reason to criticize? 5) -- O Upavana, I have said that suffering is caused by conditions. What fate? Due to fate. To say so is to answer exactly what I declare, not to misrepresent Me as untrue; The dharma was answered as favorable and even if a fellow dharma partner wanted to question it, he could not find a reason to criticize. 6) Here, Upavana, the recluses, brahmins declare suffering by themselves; That suffering is due to the contact. The Sa-Mons, Brahmins... (as above)... The Sa-Mons, Brahmins declare that suffering is not caused by themselves, not by others, suffering by self. natural birth; That suffering is due to the contact. 7) Here, Upavana, the recluses and brahmins who claim suffering are self-inflicted, they can certainly feel it by themselves without contact; Such events do not occur. The recluse, brahmin... (as above)... The recluse, brahmin declares that suffering is not caused by oneself, not by others, suffering is naturally born . They can certainly feel themselves without contact; Such events do not occur. VII. Condition (S.ii, 42) 1)... Stay in Sàvatthi. 2)--Monks, ignorance is dependent, dependent consciousness... (as above)... Thus is the origin of this whole aggregate of suffering. 3) What, monks, is aging and death? What belongs to this or that being, to this class of beings or to another class of living beings, is old, weak, debilitated, rotten, gray hair, wrinkled skin, corrupt lifespan, ripe senses ; This is called old age. What belongs to this or that being, to this class of beings or to another class of beings, is annihilated, annihilated, annihilated, perishes, the aggregates perish, the body perishes, throws away ; This is called death. Thus, this is old age, this is death. This, monks, is called aging and death. 4) Due to birth, aging, and death arise. Due to birth and death, old age, death. This is the Noble Eightfold Path leading to the cessation of aging and death, that is, right understanding, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. 5) And what, bhikkhus, is birth?... 6) And what, monks, is existence?... 7) And what, bhikkhus, is clinging?... 8) And what, monks, is craving?... 9) And what, bhikkhus, is feeling?... 10) And what, monks, is contact?... 11) And what, bhikkhus, are the six bases?... 12) And what, bhikkhus, is nama-rupa?... 13) And, monks, what is consciousness?... (see above, Chapter One, Chapter One, II. 5, 6, 7, 8, 9, 10, 11, 12, 13) 14) And what, monks, is action? There are, bhikkhus, these three formations: bodily formations, speech formations, and mental formations. This, monks, is called action. Due to ignorance arises, departs. Due to the cessation of ignorance, the cessation of action. This is the Noble Eightfold Path leading to the cessation of formations. That is, the right view... the right concentration. 15) The Male-stilts, because the noble disciple knows such conditions, such conditions arise, such conditions cease; Knowing the way leading to such cessation, bhikkhus, such a noble disciple is called the attainment of knowledge, the attainment of knowledge, having attained to this wonderful dharma, seeing this wonderful dharma, having attained full learning. wisdom, full of knowledge, has entered the Dharma stream, is a saintly person who has attained wisdom, has stood knocking on the door of immortality. VIII. The Monk (Journal 14.14, Lao Tzu, Dai 2.99c) (S.ii.43) first). .. Reside in Sàvatthi. 2) Here... 3)--Here, bhikkhus, a bhikkhu understands aging and death, understands aging, the origin of death, understands aging, and the cessation of death, and understands the way leading to old age and death. ..(as above)... 4)... Understanding birth... 5)... Understanding the good... 6)...Understand the... 7)...Understand love... 8)... Understanding life... 9)... Understanding emotions... 10)... Understanding the six bases... 11)....Understanding name-and-form... 12)... Understanding consciousness... 13)... Understand the practice, understand the practice of origination, understand the cessation of practice. 14) And what, monks, is aging and death? What belongs to this or other living beings, to this class of beings or to another class of 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 beings, is annihilated, annihilated, annihilated, perishes, the aggregates perish, the body perishes, throws away ; This is called death. So this is old age, this is death. This, monks, is called aging and death. 15) Due to birth, aging, and death arise. Due to birth and death, old age, death. This is the Noble Eightfold Path leading to old age, cessation of death, ie right knowledge... right concentration. 16-24) And, monks, what is birth... (as above)... What, monks, is existence... What, Male-stilts, is grasping.. The Male-stilts, what is craving... is feeling... is contact... is the six bases... is name-and-form... is consciousness?... 25) And what, monks, is action? There are these three formations, monks: bodily formations, verbal actions, and mental formations. These three formations, monks, are called formations. Due to the arising of ignorance, depart. Due to the cessation of ignorance, practice ceases. This is the Noble Eightfold Path leading to cessation. That is, right view... (as above)...right concentration. 26) Monks, because a bhikkhu knows such old age and death, knows aging, and thus the origin of death, knows aging, and thus the cessation of death, knows the way leading to old age and cessation of death. such annihilation. 27-36) Due to knowing such birth... existence... attachment... craving... feeling... contact...six bases...name-and-form... consciousness... Due to knowing well Such practice, knowing such formations of arising, knowing such cessations, knowing the way leading to such cessations. 37) Such a bhikkhu, bhikkhus, is said to have attained knowledge, attained view, has come to this wonderful dharma, has seen this wonderful dharma, is fully trained with knowledge, has attained the knowledge of life, has entered the dharma stream, is a saintly one who has attained wisdom, has stood knocking on the door of immortality. IX. Ascetic, Brahmin (Journal 14,12-3, Ascetic, Brahmin, Dai 2.99b) (S.ii,42) 1)...Stayed in Sàvatthi. 2-12)--Here, bhikkhus, there are recluses or brahmins who do not understand aging and death, do not understand aging, the origin of death, do not understand aging, and death cease to be. , do not understand the path leading to old age, death, cessation, do not understand birth... (as above)... Friendship... ...nature-form-consciousness... do not understand formations, do not understand formations of origin, do not understand cessation of formations, do not understand the path leading to cessation of formations. 13) Such recluses or brahmins are not accepted as samanas among the contemplatives, or brahmins among the brahmins. And those venerable ones can't even in the present life realize by themselves with superior knowledge, attain and abide in the goal of the ascetic conduct or the purpose of the Brahmin conduct. 14-24) And, bhikkhus, those recluses or brahmins who understand aging and death, understand aging, and the origin of death, understand aging, and cease to die, understand the way leading to death. old age, death, cessation, understanding birth... being... grasping... craving... feeling... contact... six bases... name-and-form... consciousness... understanding action, understand the practice of arising, understand the practice of cessation, understand the path leading to the cessation of practice. 25) Those recluses or brahmins are accepted as samanas among the contemplatives, or brahmins among brahmins. And those venerable ones, right in the present life, realize themselves with superior knowledge, attain and abide in the goal of ascetic conduct or the goal of brahmin conduct. X. Samana , Brahmin (as above) (S.ii,46) 1)... Stay in Sàvatthi. 2) Here... 3)-- What recluse or brahmin, bhikkhus, do not know old age and death, do not know old age, do not know the origin of death, do not know old age, do not know the cessation of death, do not know the path leading to old age. , death annihilation; they certainly overcome old age, death, and settle down; Such events do not occur. 4-12) Don't know birth... 13) Don't know the practice, don't know the practice of formation, don't know the practice of cessation, don't know the way leading to the cessation of practice, they certainly overcome the formations and stay; Such events do not occur. 14) And the Male-stilts, those contemplatives or brahmins who know old age, death, old age, origination of death, old age, and cessation of death, know the way leading to old age and cessation of death; they certainly overcome aging, die and settle down, such an event does happen. 15-23) Knowing birth… , know the act of cessation; know the path leading to cessation; they certainly pass through formations and stay; such an event has occurred.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.6/12/2021.