The first chant.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. 1. This is how I heard. At one time, the Blessed One was walking on the road between Rajagaha and Nalandà, with a large assembly of about five hundred bhikkhus. At that time there was Suppiya the wandering ascetic also walking on the road between Ràjagaha and Nalandà with his disciple, the young Brahmadatta. Supiya, the wandering wanderer, used countless means to slander the Buddha, slander the Dharma, and slander the Sangha, while the disciple of the heathen wanderer Supiya, the young Brahmadatta, used innumerable means to praise the Buddha and the Dharma. , praised Tang. Thus both teachers and students spoke completely opposite words while walking behind the Buddha and the group of bhikkhus. 2. Then the Blessed One came to stay one night at Ambalatthikà, the king's vacation home, together with them Male-stilts. Supiya, the wandering wanderer, also came to spend the night at Ambalatthikà, the king's holiday home, with his disciple, the young Brahmadatta. Here, the ascetic Supiya also used countless means to slander the Buddha, the Dharma, and the Sangha, while the disciple of the heathen wanderer Suppiya, the young Brahmadatta, used innumerable means to praise the Buddha. Praise the Dharma, praise the Sangha. Thus both teachers and students spoke contrasting words while walking behind the Blessed One and the bhikkhus. 3. And when the night was just over, a large number of monks, after waking up, sat down to meet in a circular room and the following story was discussed among the monks. - Hey, sages, how wonderful! Hey sages, what a miracle! The World-Honored One, the All-Knowing, the All-Knowing, the Arahant, the Fully Enlightened One, understood the different tendencies of sentient beings. Supiya, this heretical wanderer used countless means to slander the Buddha, slander the Dharma, and slander the Sangha. As for the wandering ascetic disciple Supiya, the young Brahmadatta, using innumerable means, praised the Buddha, the Dharma, and the Sangha. Thus both teachers and students spoke completely opposite words while walking behind the Blessed One and the monks. 4. At that time, when the World-Honored One knew the story was being discussed among the monks, he immediately went to the circular house and sat down on the prepared seat. After sitting down, the Blessed One said to the monks: "Monks, what story is being discussed while you are sitting in this meeting?" What issues have been left unfinished? Hearing this, the bhikkhus said to the Blessed One: - White World Honored One! Here, when the night had just ended, we, after getting up, sat down to meet in the circular room and among us, the following story was discussed: "Sages, how wonderful! The World-Honored One, the All-Knowing, the All-Knowing, the Arahant, the Fully Enlightened One, understood the different tendencies of beings. There were countless means to slander the Buddha, slander the Dharma, and slander the Sangha. But the wandering disciple Supiya, the young Brahmadatta, used innumerable means, praising the Buddha, praising the Dharma, and praising the Sangha. the two teachers and students spoke completely opposite words while walking behind the Blessed One and the bhikkhus." That, venerable sir, was the story we were talking about halfway through when the Blessed One came! 5.- Hey, Male-stilts, if someone blasphemes me, blasphemes the Dharma or destroys the Sangha, you shouldn't be angry, angry, or upset. Monks, if someone slanders me, slanders the Dharma, or slanders the Sangha, and if you are angry, angry, and upset, then such a time will be harmful to you. If someone slanders Me, slanders the Dharma, or slanders the Sangha, and if you are angry and upset, then can you tell if what they say is right or wrong? - World-Honored One, it's impossible! "Bhikkhus, when someone slanders me, slanders the Dharma, or slanders the Sangha, you must state clearly what is not true and not true: - "Like this, this point is not true. true; like this, this point is incorrect; this is not between us; this does not happen between us". 6. The Male-stilts, if someone praises me, praises the Dharma, or praises the Sangha, you should not rejoice, be happy, your mind should not be interested. Monks, if someone praises me, praises the Dharma, or praises the Sangha, and if you rejoice, rejoice and be delighted, it will harm you. Monks, if someone praises me, praises the Dharma, or praises the Sangha, then you should recognize what is true as true: "Thus, this point is true, thus hey, this point is correct, this happened between us, this happened between us." 7. The Male-stilts, really only in matters not important, minor, only in the precepts that ordinary people praise the Tathagata. What, bhikkhus, are insignificant, trivial matters, only of the precepts that ordinary people praise the Tathagata? (Minor World) 8. The recluse Gotama renounces killing, stays away from killing, gives up his staff, abandons his sword, knows the treasures, has compassion, lives with compassion for the happiness of all sentient beings and sentient beings. This, monks, is the praise of the Tathagata by ordinary people. The recluse Gotama abstains from taking what is not given, abstains from taking what is not given, takes only what is given, hopes only for what is given, and lives a pure life without theft. These, monks, are the words of praise to the Tathagata by ordinary people. The recluse Gotama renounced wrongdoing, practiced holy life, lived a liberated life, renounced vile lust. These, bhikkhus, are ordinary people's praises to the Tathagata. 9. The recluse Gotama give up lying, stay away from lying, speak the truth, only in the truth, sure, trustworthy, do not deceive, do not betray promises to life. These, bhikkhus, are ordinary people's praises to the Tathagata. The recluse Gotama renounces double-tongued speech, and avoids double-tongued speech; hear something here, do not go about there to create division among these people; If you hear something there, don't go and tell these people to cause division in others. Thus the recluse Gotama lives in harmony with the estranged, increases those already in harmony, rejoices in harmony, speaks words that lead to harmony. These, bhikkhus, are the words of praise to the Tathagata by ordinary people. Monks, the recluse Gotama abstains from cruel speech, abstains from malicious speech, speech that is infallible, pleasing to the ear, endearing, sympathetic to the mind, elegant, pleasing to many, please many, the recluse Gotama said such words. These, bhikkhus, are the words of praise to the Tathagata by ordinary people. Monks, the recluse Gotama abstains from idle speech, speaks at the right time, speaks truth, speaks meaningful words, speaks words of the Dharma, speaks words of truth. words about the Law, saying words worthy of preservation, words that are timely, reasonable, systematic, and useful. These, monks, are the words of praise to the Tathagata by ordinary people. 10. The recluse Gotama does not harm the seeds and plants; The recluse Gotama takes one meal a day, does not eat at night, abstains from eating at night, abstains from eating out of time. The recluse Gotama abstained from going to see dances, songs, music, and plays. The recluse Gotama abstains from adorning himself with garlands, perfumes, ointments, and fashions. The recluse Gotama abstained from using high beds and large beds. The recluse Gotama renounced gold and silver. The recluse Gotama abstained from accepting the seeds. The recluse Gotama abstains from accepting raw meat. The recluse Gotama refuses to accept women and girls. The recluse Gotama abstained from accepting male and female slaves. The recluse Gotama abstained from accepting sheep and goats. The recluse Gotama abstained from accepting poultry and pigs. The recluse Gotama abstained from accepting elephants, oxen, horses and mares. The recluse Gotama renounced the land. The recluse Gotama renounced not to send brokers or to act as brokers himself. The recluse Gotama renounced trade. The recluse Gotama renounced the frauds of balance, money, and measurement. The recluse Gotama abstains from wrong practices, such as bribery, fraud, and fraud. The recluse Gotama abstains from hurting, killing, restraining, plundering, stealing, or looting. These, monks, are the words of praise to the Tathagata by ordinary people. (Middle World) 11. While some contemplatives and brahmins, even though they have used the food offered by their faith, are still alive, harming the seeds and trees. As seeds arise from the roots, the seeds from the phylum, the seeds from the earth, the seeds from the extracts of the tree, and the fifth the seeds from the seeds that arise. As for the recluse Gotama, he did not harm any seed or tree. - Thus, monks, ordinary people praise the Tathagata. 12. While some contemplatives and brahmins, even though they have used the food given by their faith, are still alive to store and enjoy the objects. Such as storing food, storing beverages, storing fabrics, storing vehicles, storing furniture, storing spices, storing flavors. As for the recluse Gotama, he gave up not storing the above things. - Thus, monks, ordinary people praise the Tathagata. 13. While some contemplatives and brahmins, even though they have used the food offered by their faith, still live by unrighteous recreations such as dancing, singing, music, drama, reciting, hand beats, chanting, drumming, performing fairy plays, forever martial arts, elephant fights, horse fights, buffalo fights, bull fights, goat fights, sheep fights, cock fights, quail fights, stick fights, boxing fights , wrestling, fighting fake enemies, arraying, rehearsing, performing soldiers. As for the recluse Gotama, he gave up all kinds of untruthful travel as above. - Thus, monks, ordinary people praise the Tathagata. 14. While some contemplatives and brahmins, even though they have used the food offered by their faith, are still alive to play cards and follow entertainments such as eight square chess, ten square chess, and chess. aerial game, land game, only step in the squares that have the right to step, toss cards and take but not collapse the pile of cards, play dice, play dice, write by hand, play ball, play trumpet with leaves , play with cars, play small bows, play guessing letters missing in the air or on their backs, play guessing thoughts, play imitating gestures. As for the recluse Gotama, he gave up playing cards and other entertainments as above. - Thus, monks, ordinary people praise the Tathagata. 15. While some recluses and brahmins, even though they have used the food offered by faith, still live by using high beds and large beds such as armchairs, benches, and woolen mattresses. , multi-colored bedspreads, white woolen blankets, embroidered woolen blankets, cotton mattresses, animal-embroidered mattresses, fur blankets on both sides, fur blankets on one side, pearl-embroidered blankets, cotton quilts silk, a large rug that could hold sixteen dancers, an elephant mattress, a horse mattress, a carriage mattress, a chamois skin mattress sewn together, a chamois skin mattress called a kadali, a mosaic with an upper deck, bench with red knee-legs. As for the recluse Gotama, he renounced the use of high beds and large beds as above. - Thus, monks, ordinary people praise the Tathagata. 16. While some contemplatives and brahmins, even though they have used the food offered by their faith, still live using jewelry and cosmetics. Like oiling, massaging, bathing, flexing hands and feet, mirrors, face cream, garlands and lipsticks, face powders, face waxes, bracelets, wigs, sticks, pills, swords , parasols, embroidered slippers, headscarves, pearls, bare bangles, white fabric with long fringes. As for the recluse Gotama, he abstains from using all kinds of jewelry and cosmetics as above. Thus, bhikkhus, ordinary people praise the Tathagata. story of existence and non-existence. As for the recluse Gotama, he abstained from saying the useless, trivial stories mentioned above. - Thus, monks, ordinary people praise the Tathagata. 18. While some contemplatives and brahmins, even though they have used the food offered by faith, are still alive, discussing disputes, such as saying: "You don't know this dharma and this law, I know the dharma. and this law. How can you know this dharma and this law? You have committed wrong views, I am truly correct; only my words correspond, your words do not correspond; your words do not correspond. yes, what should be said first you will say later, what should be said later you will speak first, your opinion has been refuted; your statement has been challenged; you have been defeated. surround it; if possible, try to get out of the way." As for the recluse Gotama, he abandoned the aforementioned arguments. - Thus, monks, ordinary people praise the Tathagata. 19. While some contemplatives and brahmins, although they have used the food offered by faith, are still alive to give news, or act as brokers themselves, such as for kings, for other countries. the king's ministers, to the shahdis, to the brahmins, to the householders, to the young men, and said, "Go there, go there; bring this, bring this over there." As for the recluse Gotama, he gave up giving the news and acted as a broker himself. Thus ordinary people praise the Tathagata. 20. While some contemplatives and brahmins, even though they have used the food that they have offered by faith, are still living deceitfully, speaking flattery, suggesting, denigrating, taking advantage and seeking benefits. As for the recluse Gotama, he abstains from cheating and flattery as above. Thus, bhikkhus, ordinary people praise the Tathagata. (Great World) 21. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves by wrong practices such as seeing the limbs, contemplation, million signs, and dreams. generals, bodies, mouse bites, fire sacrifices, spoon sacrifices, using mouth to spray mustard seeds etc. into the fire, rice husk sacrifices, broken rice sacrifices, rice sacrifices, Thuc Tou sacrifices, oil sacrifices, blood sacrifices, science sacrifices see details , science of geography, science of dreams, science of praying for god's blessing, science of praying for ghosts, science of using charms when staying in earthen houses, snakes, poisons, scorpions, birds, crows, The science of predicting the number of lives, the science of preventing arrows, the science of knowing the voices of birds. As for the recluse Gotama, he avoids the above-mentioned wrongdoings. "Thus, monks, ordinary people praise the Tathagata. 22. While some contemplatives and brahmins, although they have used the food offered by faith, still feed themselves with false lives such as looking at gems, sticks, and robes. pants, sword master, arrow general, bow general, weapon general, woman general, man general, teenager general, maiden minister, male servant general, female servant wall, elephant general, horse minister, signs of buffaloes, signs of bulls, signs of cows, goats, signs of sheep, signs of poultry, signs of quails, signs of chameleons, signs of long-eared animals, signs of ghosts, signs of animals. As for the recluse Gotama, he renounced the above-mentioned wrong lives. "Thus, monks, ordinary people praise the Tathagata. 23. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves with the wrong lives as predicted: The king will advance, the king will retreat. ; the native king will attack, the foreign king will rot; foreign kings will attack, native kings will rot; the native king will win the battle, the foreign king will be defeated; The foreign king will win the battle, the native king will lose the battle. Thus there will be victory for one side, there will be defeat for the other side. As for the recluse Gotama, he renounced the above-mentioned wrong lives. "Thus, monks, ordinary people praise the Tathagata. 24. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves by false lives, such as foretelling that there will be a lunar eclipse, there will be a solar eclipse, there will be realism; The moon and the sun will go on the right path, the moon and the sun will go outside the right way, the stars will go right on the right way, the stars will go out of the right way, there will be shooting stars, there will be fire direction, there will be earthquakes, there will be thunder, moon, sun, stars will rise, will set, will dim, will shine, lunar eclipse will have this result, solar eclipse will have result like like this, the solar eclipse will have results like this, the moon and sun that go right on the right path will have this result, the moon and the sun that go outside the right way will have this result, the stars go right the right path will have this result, the meteor will have this result, fire in all directions will have this result, earthquake will have this result, thunder will have this result, moon, sun, stars rise, set, dim, bright, will have results like this. As for the recluse Gotama, he stayed away and did not support himself with the above-mentioned wrong lives. "Thus, monks, ordinary people praise the Tathagata. 25. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves with wrong lives, predicting that there will be a lot of rain, there will be a great drought, there will be a harvest, there will be a failure, there will be security, there will be danger, there will be sickness, there will be no disease, or doing jobs like counting on fingers, accounting, adding large numbers, writing letters, doing the world love. And the recluse Gotama avoids the above-mentioned wrongdoings. "Thus, monks, ordinary people praise the Tathagata. 26. While some contemplatives and brahmins, even though they have used food offerings, are still supporting themselves with false lives. Such as arranging an auspicious day to receive the bride or groom, choosing a good day and time for reconciliation, choosing a good day and time to separate, choosing a good day and time to collect debts, choosing a good day and time to borrow or spend money, using charms to help lucky people, use spells to put people at risk, use spells to abort, use spells to freeze your tongue, use spells to stop your jaw, use spells to make you put your hands down, use spells to make the ears deaf, ask a mirror, ask a witch, a young woman, ask an angel to know good fortune, worship the sun, worship the great earth, spit fire, pray to Siri, the god of fortune. And the recluse Gotama avoids the above-mentioned wrong lives. "Thus, monks, ordinary people praise the Tathagata. 27. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves with wrong lives such as using magic tricks to be safe, to avoid doing promises, to be protected while in the house, to prosper, to become impotent, to find good land to build a house, to bless the new house, to wash the mouth, to make sacrifices, to make vomit, clear up, excrete the impurities upward, excrete the defilements downward, purify the head, put oil in the ears, put eye drops, give medicine through the nostrils, anoint the eyes, apply oil for the eyes, to cure eye pain, to act as a dissecting physician, to treat children's diseases, to give medicines made of plant roots, to prevent the effects of drugs. And the recluse Gotama avoids the above-mentioned wrong lives. "Thus, monks, ordinary people praise the Tathagata. These, bhikkhus, are insignificant, trivial matters, belonging only to the precepts that ordinary people use to praise the Tathagata. 28. The Male-stilts, there are other dharmas, deep, difficult to penetrate, difficult to witness, pure, beautiful, beyond the reach of mere logic, delicate only those who are wise can understand. These dharmas the Tathagata has self-realized, enlightened, and preached. And it is these dharmas that only those who truly praise the Tathagata speak of it. What, bhikkhus, are those things that are profound, difficult to see, difficult to realize, tranquil, and beautiful, which cannot be understood by simple, delicate logic, only the wise can understand. Those dharmas that the Tathāgata has self-realized, enlightened, and preached, and it is these dharmas that only those who truly praise the Tathagata speak of? (62 types of wrong view) 29. This Male-stilts, there are contemplatives, brahmins, who discuss about the primitive past, have prejudices about the primitive past, go on about the primitive past, and promote many other false views. , with eighteen arguments. And on what basis he follows, on what basis, those recluses and brahmins discuss the primitive past, the views of the primitive past, he goes on to the primitive past, proposing many false views other than eighteen arguments? 30. The Male-stilts, there are some contemplatives, brahmins, advocates of Permanent Residency, accepting that: "The ego about the world is permanent" with four arguments. And these recluses and brahmins, what do they mean, on what grounds, hold the doctrine of permanent residence, and accept the ego and the world as permanent with four arguments? 31. The Male-stilts, thanks to enthusiasm, thanks to effort, thanks to diligence, thanks to not being distracted, thanks to right mindfulness, so the mind enters concentration; when the mind enters concentration, he remembers many past lives, such as one life, two lives, three lives, four lives, five lives, ten lives, a hundred lives, a thousand lives, a hundred thousand lives, an infinite number of hundreds of lives. number of thousands of lives, countless hundreds of thousands of lives, remember: When I was born in that place, I lived with this name, this family name, this class, this way of eating and drinking, and experiencing pain and happiness. life like this, life like this. From that place I died, I was reborn there. Over there, I lived like this, my family name like this, my caste like this, eating and drinking like this, enjoying life like this, experiencing pain like this, living like this. Having died there I was born in this place.” Thus he remembers many past lives, with their characteristics and details. This, bhikkhus, is the first position, and only according to that, on the basis of which, some recluses and brahmins hold the doctrine of permanent residence, and hold that the self and the world is usually also. 32. In the second case, there are Sa-Mons and Brahmins who indicate what, on what grounds, advocate Permanent Residency, and accept that the ego and the world are permanent? Monks, in this world there are recluses or brahmins who, through single-mindedness, through diligence, through diligence, through non-distraction, through right mindfulness and mindfulness, enter into concentration. concentration, he remembers many past lives, such as a life into ruin, two into ruin, three into ruin, ten into ruin; remember: "When I was born in that place, I lived with this name, this family name, this class, this way of eating and drinking, this way of enjoying life, suffering like this... That kind of sentient being goes through cyclic existence, dies and is reborn, yet they remain permanent." This, bhikkhus, is the second position, and only according to that, on the basis of which, some recluses and brahmins hold the doctrine of permanent residence and accept that the self and the world usually still. 33. The third case, the samanas or brahmins, what are they referring to, what grounds, advocates Permanent Residency, and for the forest ego and the world are permanent? In this world, bhikkhus, there are recluses or brahmins who, through one-pointedness, through diligence, through diligence, through non-distraction, through right mindfulness, attain concentration. When the mind enters samadhi, he remembers many past lives, such as ten kalpas, twenty kalpas, thirty kalpas, forty eons, fifty eons; remember: "When I was born in that place, I lived with this name, such a family name, such a caste, such a happy life, such a long life, such a long life. From there, When I died, I was reborn there. , eat and drink like this, enjoy life like this, live like this, live like this. After dying there, I was born in this place." Thus he remembers many past lives with their characteristics and details. He said: "The self and the world are permanent, unborn, as solid as a mountain top, like a pillar; but other types of sentient beings are cyclical, dying and being reborn, yet they are permanent. Why is that? Because because of my enthusiasm... my mind enters such concentration. When my mind is in such concentration, I can remember many past lives, such as ten successful kalpas, broken kalpas... forty eons. into a life of ruin". Remember: "When I was born there, I lived with this name... I was born in this place". Thus he remembers many past lives with their characteristics and details. He said: "The self and the world are permanent, unborn, as solid as a mountain top, a pillar... and other kinds of sentient beings are cyclical, cyclical, dead and reborn, This, bhikkhus, is the third position, just according to that, based on that, some recluses and brahmins maintain the doctrine of permanent residence, grasping at the ego and the permanent world. 34. The fourth case, the Sa-Mons, the Brahmins just what, on what grounds, advocates Permanent Residency, and grasps the ego and the world often? Monks, there are recluses or brahmins in the world who are reasoners and examiners. Due to the division of inference, and subject to investigation, he declares thus: "The self and the world are permanent, unborn, as solid as a mountain peak, like a pillar, and other kinds of things. Those sentient beings are in cyclic existence, dying and being reborn, yet they are permanent." This, bhikkhus, is the fourth position, and only according to that, some recluses and brahmins hold the doctrine of permanent residence, grasping at the self and the world as permanent. . 35. The Male-stilts, these Sa-Mons, Brahmins, advocate Permanent residence, accept the ego and the world is permanent, with four arguments. If there are recluses and brahmins who uphold the doctrine of permanent residence, holding that "the self and the world are permanent", they will accept all four of the above arguments, or one of the above arguments. , other than that there are no other arguments. 36. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments, such attachments, will lead to such animal realms, will form such fates." . The Tathagata knows this, he knows more than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner witness is pure. He knows as it really is the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. By knowing this, bhikkhus, the Tathagata is completely liberated, free from attachment. 37. These law enforcement, Male-stilts, are deep, difficult to see, difficult to witness, pure, beautiful, beyond the reach of simple and delicate logic, only those with wisdom can. distinguish. Those dharmas, the Tathagata has overcome knowledge, enlightenment and preaching; and it is these dharmas that those who truly praise the Tathagata speak of it. Second chant 1. The Male-stilts, again there are contemplatives, brahmins, who advocate a part of Permanent Residency, a part of Impermanence, attachment of ego and the world as permanent for a class of sentient beings. and impermanence for another class of sentient beings, with four arguments. And those recluses and brahmins, what do they mean, on what grounds do they maintain that a part of Permanent Residency, a part of Impermanence, and attachment to self and the world are permanent for a class of sentient beings and impermanent with respect to another sentient being, with the four arguments? 2. The Male-stilts, there is a time to a certain stage, after a very long time, this world is transformed. While the world is changing, most sentient beings are born in the Abhassara realm. There, these kinds of beings are born of the mind, nourished by joy, radiate their own light, fly through the air, live in glory, and live like that for quite a long time. 3. The Male-stilts, there is a time to a certain stage, after a very long time, this world turns into. While this world is transformed, the Brahma palace is shown, but empty. At that time, a sentient being, either with the end of his life span, or the end of his blessings, his common life from the Heaven of Light, was born through that empty Brahma palace. There he dwells, born of mind, nourished by joy, radiating his own light, flying in the air, living in glory, and so for a rather long time. 4. This position, at that place, after living alone for such a long time, started to feel depressed, not happy and had expectations: "I wish there were other sentient beings, also coming to this place!" At that time, other sentient beings, either their life span had ended, or their blessings had ended, were passed away and from the body of Quang Am, were born in the Brahma palace to befriend that sentient being. The kinds of sentient beings there are also mind-born, nourished by joy, self-radiating, flying in the air, living in glory, and living like that, for quite a long time. 5. At that time, the Male-stilts, the first sentient being born through thought: "I am Brahma, Great Brahma, Omnipotent, Supreme Victory, Variable Eye, Supreme Honor, God, Master Creator , The Master of Beings, the Great Reverend, the Lord of All Fates, the Self-Self, the Patriarch of all sentient beings was and will be born. Those sentient beings were born by ourselves. May other sentient beings also come to this place - It is because of my wishes that they come to this place." The sentient beings that come later also think like this: "He is the Brahma, the Great Brahma, the Almighty, the Conqueror, the Eye of Change, the Supreme Venerable, God, the Creator, the Creator, the Master, the Great Venerable, The Lord of all fates, the Self, the Patriarch of all sentient beings was and will be born. We were born here because of this Brahma, because we have seen him born here before. 6. The Male-stilts, the first sentient being born lived longer, had a better appearance and gained more authority. As for sentient beings born later, they live shorter lives, are less beautiful in appearance, and have less power. This, monks, happened. One of those sentient beings, after giving up the other body, was reborn in this world. When he came to this realm, he left home, left home, and lived without family. After leaving home, leaving home, living without family, he, through enthusiasm, through diligence, through diligence, through non-distraction, through mindfulness and remembrance, his mind enters concentration. When the mind enters concentration, he remembers that past life, not beyond that life. He said: "The other is Brahma, Great Brahma, the Almighty, the Supreme, the Eye of Change, the Supreme Honor, the God, the Creator, the Creator, the Master, the Great Venerable, the Lord of all fates, the One. Freedom, The ancestors of living beings were and will be born. We are born by that Brahma. He is permanent, solid, abiding, unchanging, such abiding forever. And we are born here because of that Brahma. We are impermanent, unstable, short-lived and subject to change." This, bhikkhus, is the first case, and he points to it, based on that, that some recluses and brahmins hold a doctrine of permanent residence and a part of the doctrine of impermanence. The self and the world are permanent for one sentient being and impermanent for another. 7. In the second case, there are Sa-Mons, Brahmins, what are they pointing to, what grounds are they, advocating a part of Permanent Residency, a part of Impermanence, accepting the ego and the world as permanent what about for one sentient being and impermanent for another? Monks, there are devas called Khiddàpadosikà (infested with or by sensual pleasures). These people live a long time, indulged in sensual pleasures. Because of living for a long time, absorbed in pleasure and pleasure, he lost his mind. Due to lack of mindfulness, these gods are reborn, abandoning their bodies. 8. Hey Male-stilts, this happened. One of the other sentient beings, when he gave up that body, was reborn in this place. When he came to this place, he left home, renounced his family, and lived without family. After leaving home, leaving home, living without family, through one-pointedness, through diligence, through diligence, through non-distraction, through mindfulness and remembrance, his mind enters concentration. When the mind enters concentration, he remembers that past life, not beyond that life. 9. He said: "The gods are not infected or by sensual pleasures, they live for a long time without being absorbed in sensual pleasures. Because they live for a long time, they are not absorbed in pleasures and pleasures, so they are not lost in thought. Because of their lack of mindfulness, these deities do not give up their bodies, live forever, permanently, permanently, unchangingly, and remain like this forever. Because of sensual pleasures, we live for a long time indulging in sensual pleasures. Because we live for a long time indulging in sensual pleasures, we are lost in mindfulness. Due to lack of mindfulness, we abandon this body, live impermanent, unstable, short-lived, subject to change, and born here." This, bhikkhus, is the second case, and he points to it, based on that, that some recluses and brahmins maintain a partial doctrine of permanent residence and a part of the doctrine of impermanence. The self and the world are permanent for one sentient being, and impermanent for another. 10. In the third case, there are Sa-Mons, Brahmins, medical indications, grounds for what, advocating a part of Permanent Residency, a part of Impermanence, accepting the ego and the world as permanent. what about for one sentient being, and impermanent for another? Monks, there are devas called Manopadosikà (infested or by mind). They live for a long time fueled by mutual envy. Because of their long lives fueled by mutual jealousy, their minds hate each other. Because their minds hate each other, their bodies are tired, their minds are tired. Those devas are reborn, giving up this body of theirs. 11. The Male-stilts, this incident happened. One of the other sentient beings, having abandoned that body, was reborn in this world. When he came to this place, he left home, left home, and lived without family. After leaving home, leaving home, living in homelessness, he, through one-pointedness, through diligence, through diligence, through non-distraction, through mindfulness and remembrance, his mind enters concentration. When the mind enters concentration, he remembers that past life, but does not remember beyond that life. 12. He said: "The gods are not infected or by the mind, they live for a long time without burning each other's envy. Because living for a long time are not consumed by mutual jealousy, the mind because their minds do not hate each other, their bodies do not tire, their minds do not tire permanent, unchangeable, such permanent residence forever. And we are infected either by the mind, long lived by mutual jealousy, so our minds hate each other. Because our minds hate each other, the body is tired and the mind is tired. We take birth, give up this body, live impermanent, unstable, short-lived, subject to change, and come to this place. This, bhikkhus, is the third case, and he points to that, based on that, some recluses and brahmins upholding a doctrine of permanent residence, a part of the doctrine of impermanence, and acceptance of the original. The self and the world are permanent for one sentient being and impermanent for another. 13. In the fourth case, there are Sa-Mons, Brahmins, and doctors only, based on what advocates a part of Permanent Residency, a part of Impermanence, accepting the ego and the world as permanent. for one sentient being and impermanent for another. Monks, there is a recluse, or a brahmin, who is a reasoner, an examiner. Due to the refutation of inference and dependence upon investigation, he declares thus: "The so-called eye, ear, nose, tongue, body, that self is impermanent, not stable, not permanent, not changed. The so-called mind, is mind, is consciousness, that self is permanent, unchanging, permanent, unchanging, permanent like that forever." This, bhikkhus, is the fourth case, and according to that, some recluses and brahmins hold a doctrine of permanent residence and a part of the doctrine of impermanence. The self and the world are permanent for one sentient being, and impermanent for another. 14. This Male-stilts, these Sa-Mons, Brahmins advocate a part of Permanent Residency, a part of Impermanence, attachment to ego and the world is permanent with four arguments. If there are recluses or brahmins who hold the doctrine of Permanence, accepting that the self and the world are permanent, they will accept all four of the above arguments, or one of the above arguments, and no other argument. any other dispute. 15. The Male-stilts, the Tathagata knows that: "Those views, such attachments, such attachments, will lead to such beasts, will form such fates". The Tathagata has such wisdom, he has more wisdom than that, and he does not accept that knowledge. Thanks to not grasping that knowledge, the inner mind is pure. He knows as it really is the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. By knowing this, bhikkhus, the Tathagata is completely liberated, free from attachment. These dharmas, bhikkhus, are profound, difficult to see, difficult to realize, tranquil, and beautiful, beyond the reach of simple and delicate logic, which only those with wisdom can perceive. Those dharmas, only those who truly praise the Tathagata speak of it. 16. The Male-stilts, there are contemplatives, brahmins advocating Boundless Boundary, accepting the world as Boundless Boundary with four arguments. And these contemplatives, brahmins, what do they mean, and on what grounds do they hold the argument of Boundless Boundary, and claim that the world is boundless and boundless with four arguments? 17. Hey Male-stilts, here are Sa-Mons or Brahmins, thanks to enthusiasm, thanks to effort, thanks to diligence, thanks to not being distracted, thanks to right mindfulness, so the mind enters concentration. When the mind is in concentration, he lives in the world thinking that the world is finite. He said: "This world is finite, there is a roundabout. Why is that? Because I, through one-pointedness, through diligence, through diligence, through non-distraction, through right mindfulness, so When the mind is in concentration, I live with the idea that the world is finite. So I know that the world is finite, with a circle around it." This, bhikkhus, is the first case, he just follows that, according to that, some recluses and brahmins uphold the Boundless Argument, holding the world to be finite and boundless. record. 18. In the second case, there are Sa-Mons, Brahmins, what do they mean, what grounds do they have, advocating Boundless Boundless Argument, accepting that the world is boundless and boundless? Here, bhikkhus, there are recluses and brahmins who, through single-mindedness, through diligence, through diligence, through non-distraction, through right mindfulness, attain concentration. When the mind enters concentration, he lives in the world thinking that the world is limitless. He said: "This world is boundless, without limits". Those recluses and brahmins who said, "This world is finite, with a roundabout," they are not telling the truth. This world is boundless, without limits. Why so? Because of one-pointedness, by diligence, by diligence, by not being distracted, by right mindfulness, the mind has entered concentration. When the mind is in concentration, I live with the idea that the world is limitless. Hence I know: "This world is boundless, without limits". This, bhikkhus, is the second case, just like that, based on that, there are some recluses and brahmins who advocate Boundless Boundless, holding the world to be boundless. record. 19. In the third case, there are Sa-Mons, Brahmins, what are they pointing to, what grounds are they for, advocating Boundless Boundless argument, accepting the world as boundless? Here, bhikkhus, there is a recluse or a brahmin who, through single-mindedness, through diligence, through diligence, through non-distraction, through right remembrance, attains concentration. When the mind is in concentration, he lives in the world thinking that the world is finite to the top and bottom, and the world is boundless to the width. He said: "This world is finite and boundless." Those contemplatives and brahmins who said, "This world is finite, with a detour around it, they say it's not true." Those recluses and brahmins who have said: "This world is boundless and without limits, they say it's not true. This world is both finite and boundless. Why? Because, through one-pointedness, through diligence, through diligence, through non-distraction, through right mindfulness, my mind enters concentration. When the mind enters concentration, I live in the world thinking, The world is finite above and below, and the world is boundless horizontally. Therefore I know: "This world is both finite and boundless". This, bhikkhus, is the third case, just as it is, on this basis, some recluses and brahmins uphold the Boundless Argument, holding the world to be boundless. . 20. In the fourth case, there are Sa-Mons, Brahmins, what are they pointing to, what grounds are they for, advocating Boundless Boundless Argument, accepting the world as boundless? Here, bhikkhus, there is a recluse or a brahmin who is a reasoner, an examiner. Due to the refutation of inference and subjection to investigation, he declares as follows: "This world is not finite, nor is it boundless. The recluses, brahmins- Those who have said: "This world is finite with bounds around", they say not true. Again, what recluses and brahmins have said: "This world is boundless. There is no limit" they also said untruthfully. And those ascetics and brahmins who said, "This world is both finite and boundless," they also said. This world is neither finite nor boundless. 21. The Male-stilts, these Sa-Mons, Brahmins advocate Boundless Boundary with four arguments. If there are recluses or brahmins who hold the argument of Boundless Boundless, that the world is boundless and boundless, they will accept all four of the above arguments, or one of the above, but not Is there any other argument? 22. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments, such attachments, will lead to such beasts, will form such fates." . Such wisdom Tathagata. He is more wise than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dharmas, bhikkhus, are profound, difficult to see, difficult to realize, tranquil, and beautiful, beyond the reach of mere logic and subtlety, which only the wise can perceive. These are the Tathagata self-knowledge, enlightenment and legend; and it is these dharmas that only those who truly praise the Tathagata speak of it. 23. The Male-stilts, there are a number of Sa-Mon, Brahmin advocates false argument. When asked about this or that problem, use fallacies that move like an eel with four arguments. And those recluses and brahmins, what do they point to, what grounds do they have, and who advocate fallacies, when asked about this or that matter, use fallacies that move like an eel with four arguments? challenge? 24. Hey Male-stilts, here are Sa-Mons or Brahmins who do not know "This is good" as they really are, "this is unwholesome". He thinks: I do not know as it really is, 'This is wholesome', not as it really is, 'This is unwholesome', and if I answer: 'This is wholesome' or I answer: 'This is unwholesome', he thinks. Desire, greed, anger or hatred, arise in me. If desire, greed, hatred, or hatred arise in me, then I may be mistaken. If I'm wrong, I get upset. If I am troubled, it will become an obstacle for me - Thus, out of fear of error, out of aversion to error, he does not answer: 'This is wholesome', nor does he answer: 'This is unwholesome. ". When asked about this or that matter, he uses the fallacy of crawling like an eel: "I don't say so. I'm not saying it's like that. I'm not saying otherwise. I'm not saying it's not. I'm not saying it's not like that." This, bhikkhus, is the first case, just like that, on the basis of that, some recluses and brahmins uphold the false argument, when asked about this or that question. use excuses that slither like an eel. 25. In the second case, there are ascetics and brahmins, what are they pointing to, what are the grounds for advocating false arguments, when asked about this or that problem, they use the fallacious fallacies? like an eel? Here, bhikkhus, there is a recluse or a brahmin who does not know as it really is, 'This is wholesome', but does not know 'This is unwholesome'. He thinks: I don't know as it really is: "This is wholesome", not as it really does know: "This is unwholesome". Because I don't know 'This is wholesome' as it really is, and I don't know 'This is unwholesome' as it really is. And if I answer: "This is wholesome" or I answer: "This is unwholesome," craving, greed, anger, or hatred, arise in me. If desire, greed, hatred or hatred arise in me, then I can cling. If I cling, I am troubled. If I am troubled, time becomes an obstacle for me. Thus, because he is afraid of clinging, because he is disgusted with clinging, he does not answer: 'This is wholesome', nor does he answer: 'This is unwholesome'. When asked about this or that matter, he used the fallacy of crawling like an eel: "I don't say so. I don't say it's like that. I don't say it's different. I don't say it's like that. it's not like that. I'm not saying it's not like that." This, bhikkhus, is the second case, just as it is, on such grounds, some recluses and brahmins uphold the false argument, when asked about this or that matter. another, using excuses that slither like an eel. 26. In the third case, there are Sa-Mons and Brahmins, what do you mean, what grounds do you have to advocate the fallacy of argument, when asked about this or that problem using the fallacious fallacy? like an eel? Here, bhikkhus, there are ascetics or brahmins who do not know as they really are, 'This is wholesome', and who do not know 'This is unwholesome'. He thinks: I don't know as it really is: "This is wholesome", not as it really does know: "This is unwholesome". Because I don't know 'This is wholesome' as it really is, I don't know 'This is unwholesome', and if I answer: 'This is wholesome' or answer: 'This is unwholesome', there are recluses. , brahmins, learned, tactful, debating, arguing like splitting a hair, these go here and there, as if to destroy wrong views with their wisdom, they have can compete, question and torment me. If they compete, question, and torment me, I may not be able to answer them. If I can't answer them, I get upset. If I am troubled then it becomes an obstacle for me - Thus, out of fear of being tested, out of aversion to testing, he does not answer: "This is wholesome", nor does he answer. "This is unwholesome". When asked about this or that matter, he used the fallacy of crawling like an eel: "I don't say so. I don't say it's like that. I don't say it's different. I don't say it's like that. it's not like that. I'm not saying it's not like that." "This is the third case, bhikkhus, just like that, on the basis of that, some recluses, who uphold fallacies, when asked about this or that matter use false words. slither and bend like an eel. When asked about this or that matter, he used the fallacy of crawling like an eel: "I don't say so. I don't say it's like that. I don't say it's different. I don't say it's like that. it's not like that. I'm not saying it's not like that." "This is the third case, bhikkhus, just like that, on the basis of that, some recluses, who uphold fallacies, when asked about this or that matter use false words. slither and bend like an eel. When asked about this or that matter, he used the fallacy of crawling like an eel: "I don't say so. I don't say it's like that. I don't say it's different. I don't say it's like that. it's not like that. I'm not saying it's not like that." "This is the third case, bhikkhus, just like that, on the basis of that, some recluses, who uphold fallacies, when asked about this or that matter use false words. slither and bend like an eel. 27. In the fourth case, there are Sa-Mons, Brahmins, and doctors who point to what, on what grounds are advocates of the false argument, when asked about this or that problem, using sloppy excuses. like an eel? Here, bhikkhus, there are ascetics and brahmins who are stupid and ignorant. This person, because of his stupidity, when asked about this or that problem, immediately used the fallacy of squirming like an eel: "You ask me if there is another world?" If I think: "There is another world", I can answer you: "There is another world". But I don't say so. I'm not saying it's like that. I'm not saying otherwise. I'm not saying it's not. I'm not saying it's not like that. If you ask me: "Isn't there another world?" If I think: "There is no other world", I can answer you: "There is no other world". But I don't say so. I'm not saying it's like that. I'm not saying otherwise. I'm not saying it's not. I'm not saying it's not like that. If you ask me "Isn't there another world?" (... as above... ) "Is there also and is there not another world?" "Neither is there nor is there another world?", "Is there a kind of being that takes birth?", "Is there no such thing as a being?" "Are there also and are there no sentient beings?" "Nor is there and is not a kind of sentient being born?", "Is there a resultant of good and evil deeds?", "There is no result of a good and a bad kamma?", "Also is there and is also not the resultant of good and evil deeds?", "There is and is not also the resultant of good and evil deeds?", "Does the Tathagata exist after death? "," This, bhikkhus, is the fourth case, just like that, on the basis of that, some recluses and brahmins uphold the false argument, when asked about this or that question. use excuses that slither like an eel. 28. The Male-stilts, the Sa-Mon, the Brahmin advocates false argument. When asked about this or that problem, use fallacies that slither like an eel with four arguments. If there are recluses or brahmins who uphold the fallacy of argumentation, and when asked about this or that question using eel-swirling fallacies, they will accept all four of the above arguments or one of them. of the above arguments, apart from that, there are no other arguments. 29. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments, such attachments, will lead to such beasts, will form such fates". Such wisdom Tathagata. He is more wise than that. And He does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dhammas, bhikkhus, are profound, difficult to see, difficult to realize, tranquil, and beautiful, beyond the reach of simple and subtle logic, which only those with wisdom can discern. These dharmas are self-realized, enlightened, and legendary by the Tathagata. And it is these dharmas that only those who truly praise the Tathagata speak of it. 30. The Male-stilts, there are a number of contemplatives, brahmins advocating inhumanism, accepting the ego and the world due to inhumanity with two arguments. And those contemplatives and brahmins, what do they mean, on what grounds, advocating inhumanism, grasping at the ego and the world due to inhumanity? 31. The Male-stilts, there are gods called Sentient Thoughts. When a thought arises, then those gods are reborn, giving up their deva bodies. This, monks, happened. One of those sentient beings, having given up his body as a deva, was reborn in this world. When he came to this place, he left home, renounced his family, and lived without family. After leaving home, leaving home, living without family, he, through enthusiasm, through diligence, through diligence, through non-distraction, through mindfulness and remembrance, his mind enters concentration. He remembers when recollection arises, but does not remember further. He said: "The self and the world are born of no human. Why is that? Because I did not have before, now I have. From the state of non-being, I became a sentient being." This, bhikkhus, is the first case, just like that, on the basis of that, some recluses and brahmins uphold impersonalism, grasping at the self and the world due to inhumanity. . 32. The second case, the Sa-Mons, the Brahmins, what do they mean, on what grounds, advocating Inhumanism, accepting the ego and the world due to inhumanity? Here, bhikkhus, there is a recluse or a brahmin who is an arguer, an examiner. Due to the refutation of inference and subjection to investigation, he declares: "The self and the world are without birth". This, bhikkhus, is the second case, just like that, based on that, some recluses and brahmins uphold impersonalism, grasping at the self and the world as a result of inhumanity. . 33. The Male-stilts, the Sa-Mons, the Brahmins advocate inhumanism, accept the ego and the world due to inhumanity with two arguments. If there are any recluses or brahmins who uphold the impersonal doctrine, the self and the world born of inhumanity, they will accept both of the above arguments or one of the above arguments. any other argument. 34. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments, such attachments, will lead to such beasts, will form such fates". The Tathagata has such wisdom, he has more wisdom than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dhammas, bhikkhus, are profound, difficult to see, difficult to realize, tranquil, and beautiful, beyond the reach of simple and subtle logic, which only those with wisdom can discern. These dharmas the Tathagata has self-realized, enlightened, and preached. And it is these dharmas that only those who truly praise the Tathagata speak of it. 35. The Male-stilts, the recluse, the Brahmin discuss about the primitive past, have prejudices about the primitive past, just go on about the primitive past, propose many different opinions with different opinions. eighteen arguments above. If, bhikkhus, there are recluses or brahmins who discuss the elementary past, and hold on to the primal past, they should go back to the elementary past, promoting various opinions. they will accept all of the eighteen arguments above or one of the above arguments, and no other arguments. 36. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments, such attachments, will lead to such beasts, will form such fates". Such wisdom Tathagata. He is more wise than that. And He does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dhammas, bhikkhus, are profound, difficult to see, difficult to realize, tranquil, and beautiful, beyond the reach of simple and subtle logic, which only those with wisdom can discern. These dharmas are self-realized, enlightened, and legendary by the Tathagata. And it is these dharmas that those who truly praise the Tathagata speak of it. 37. The Male-stilts, there are some contemplatives, brahmins discussing the future, having prejudices about the future, just about the future, promoting many different opinions with forty-four commentaries. challenge. And these recluses, brahmins, what does he point to, what grounds do he have, discussing the future, having his views on the future, he keeps on promoting various opinions different from the forty-four regarding the future? Dispute? 38. The Male-stilts, there are contemplatives, brahmins who advocate the idea of ​​being after death, accepting the ego after death with sixteen arguments. And these contemplatives, brahmins, what do they mean, and on what grounds, hold the doctrine of Right Thought after death, with sixteen arguments? These advocates: "The self has form, there is no disease, after death there is perception". They maintain: "The self has form and also has no form ...", "The self has neither form nor form...", "The self is finite...", "The self is finite..." The self is boundless ...", "The self is finite and boundless", "The self is neither finite nor boundless...", "The self is one-thought...", "The self is one-thought..." Falling is a fantasy ...". "Ego is little perception ...", "Ego is immeasurable perception...", "Ego is pure bliss ...", "Ego is pure suffering ...", "Ego is suffering." lost". They maintain: "The self is neither suffering nor pleasure, no disease, after death there is perception". 39. This Male-stilts, these Sa-Mons, Brahmins advocate this idea after death, grasping the ego after death with sixteen arguments. Monks, these contemplatives or brahmins uphold the doctrine of positivity after death, and they will accept either the above sixteen arguments, or one of the above, but no other argument. any other. 40. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments, will lead to such beasts, will form such fates". The Tathagata has such wisdom, he has more wisdom than that, and he does not accept that knowledge. By not being attached to that preliminary, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dhammas, bhikkhus, are profound, difficult to see, difficult to realize, tranquil, and beautiful, beyond the reach of simple and subtle logic, which only those with wisdom can discern. These dharmas are self-realized, enlightened, and legendary by the Tathagata. And it is these dharmas that those who truly praise the Tathagata speak of it. The third chant 1. The Male-stilts, there are a number of contemplatives, brahmins, advocates No idea after death, self-acceptance has no idea after death with eight arguments. And these contemplatives, brahmins, what do they mean, and on what grounds, hold the doctrine of Non-perception after death, and accept the ego without perception after death with eight arguments? 2. These positions advocate: "Ego has form, there is no disease, after death there is no perception", "Ego has no form ...", "Ego has form and also has no form ... ", "The self has neither form nor form ...", "Being finite ...", "Being boundless ...", "Being finite and boundless ...". They accept the ego as non-boundary and non-boundary, no disease, after death there is no perception. 3. This Male-stilts, these Sa-Mons, Brahmins advocate No idea after death, accept the ego without thinking after death with eight arguments. "Bhikkhus, if there were recluses or brahmins who upheld the doctrine of non-perception after death, and the grasping of the ego without perception after death, they would accept all eight of the above arguments, or one of them. of the above arguments, apart from that, there are no other arguments. 4. Hey the Male-stilts. The Tathagata understands thus: "Those views, such attachments, such attachments, will lead to such animal realms, will result in such fates". Such wisdom Tathagata. He is more wise than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dharmas, bhikkhus, are profound, hard to see, difficult to realize, tranquil, and beautiful, beyond the reach of mere logic and subtlety, which only those with wisdom can perceive. These are the Tathagata self-knowledge, enlightenment and legend; and it is these dharmas that only those who truly praise the Tathagata speak of it. 5. Hey Male-stilts, there are a number of contemplatives, brahmins who advocate the idea of ​​non-friendship, of non-idea after death, of accepting the ego of non-idea and non-idea with eight arguments. And these contemplatives, brahmins, what do they mean, and on what grounds do they hold the doctrine of Non-Being and Non-Thought after death, holding onto the ego, non-being, and non-idea with eight arguments? 6. These people hold: "The ego has form, there is no disease, after death there is no thought, no non-perception...", "The self is formless...", "The self has form and neither is it. having form...", "Ego is non-form and also non-formless...", "Ego is finite...", "Ego is boundless...", "Ego is boundless and boundless...". 7. These positions accept that. The ego is boundless and also boundless, free from disease, and after death there is neither perception nor non-perception, with eight arguments. Monks, if there were any recluses or brahmins who advocated neither perception nor non-perception, they would accept all eight of the above arguments, or one of the above, but no other argument. any other dispute. 8. The Male-stilts, Tathagata wisdom like this: "Those views, such attachments, will lead to such beast realms, will form such fates". Such wisdom Tathagata. He knows more than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dharmas, bhikkhus, are profound, hard to see, difficult to realize, tranquil, and beautiful, beyond the reach of mere logic and subtlety, which only those with wisdom can perceive. These are the Tathagata self-knowledge, enlightenment and legend; and it is these dharmas that only those who truly praise the Tathagata speak of it. 9. The Male-stilts, there are some contemplatives, brahmins, advocating the cessation of arguments, the attachment to the cessation, the destruction, the destruction of sentient beings with seven arguments. And these recluses, brahmins, what do they mean, on what grounds are they attached to the annihilation, annihilation, and destruction of sentient beings with the seven arguments? 10. The Male-stilts, there are contemplatives or brahmins who advocate theories and opinions: "Because this self has form, due to the four great components, born of parents, when the body is destroyed destroy annihilate, after death there is no more, so this self thus completely annihilates." Thus some advocate the annihilation, annihilation, and destruction of sentient beings. 11. Another said: "Sir, there is such a self as you say. I am not saying it does not exist, but that self is thus not completely annihilated. There is another self with a divine nature. nature, having form, belonging to the sex world, eating real food. That self you don't know, you don't see. That self I know, I see. That ego when the body is broken, destroyed, destroyed, then When death ceases to exist, that ego thus completely annihilates." Thus there are some who advocate the annihilation, destruction and destruction of sentient beings. 12. Another said: "Sir, there is such a self as you say. I am not saying it does not exist. But such a self is not completely annihilated. There is another self that does. divinity, form, created by mind, all details of limbs, large and small, are complete, without missing a single sense. That self you don't know, you don't see. That self I know, I see. Then when the body is destroyed, it is annihilated, and after death it is no more, so that self is completely annihilated." Thus there are some who advocate the annihilation, destruction and destruction of sentient beings. 13. Another said: "Sir, there is such a self as you say. I am not saying that it does not exist. But such a self is not completely annihilated. There is another self that transcends. Apart from all form-perceptions, destroys opposing views, does not remembrance of delusions, realizes that space is boundless. Reaches to the land of boundless space. That self you don't know, you don't see. I know, I see. That ego, when the body is destroyed, is destroyed, annihilated, and after death is no more, so that ego is completely annihilated." Thus there are some who advocate the annihilation, destruction and destruction of sentient beings. 14. Another said: "Sir, there is such a self as you say. I'm not saying it doesn't exist. But that ego is not completely annihilated. There is another self that transcends. out of all, the base of boundless space, realize: Consciousness is boundless. Reaching the base of boundless consciousness. That self you don't know, you don't see. That self I know, I see. That self when the body breaks down, destroyed, annihilated, after death no longer exists, so that self is thus completely annihilated." Thus there are some who advocate the annihilation, destruction and destruction of sentient beings. 15. Another said: "Sir, there is such a self as you say. I'm not saying it doesn't exist. But that ego is not thus completely annihilated. There is another ego beyond. out of all the base of boundless consciousness, realize: there is no possession. Reach the base of nothingness. That self you don't know, you don't see. That self I know, I see. That self when the body breaks down is destroyed. destroys, annihilates, and is no more after death, so that self is thus completely annihilated." Thus there are some who advocate the annihilation, destruction and destruction of sentient beings. 16. Another said: "Sir, there is such a self as you say. I am not saying that it does not exist. But such a self is not completely annihilated. There is another self that transcends. out of all the base of nothingness, realize: This is tranquility, this is beautiful. Reaching the base of neither perception nor non-perception. That self you don't know, you don't see. That self I know, I see. That ego, when the body breaks down, is destroyed, annihilates, and after death it no longer exists, so that ego is thus completely annihilated." Thus there are some who advocate the annihilation, destruction and destruction of sentient beings. 17. The Male-stilts, the Sa-Mons, the Brahmins that, advocate the cessation of the argument, the attachment to the cessation, destruction, and destruction of sentient beings with seven arguments. Monks, if there are recluses or brahmins who uphold the doctrine of cessation, clinging to the cessation, destruction, and destruction of sentient beings, they hold all seven of the above arguments, or one of the above arguments, in addition, there are no other arguments. 18. Hey the Male-stilts. The Tathagata understands thus: "Those personal views, such attachments, will lead to such animal realms, will result in such fates". Tathagata wisdom. Thus, he has more wisdom than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. These dharmas, bhikkhus, are profound, hard to see, difficult to realize, tranquil, and beautiful, beyond the reach of mere logic and subtlety, which only those with wisdom can perceive. These dharmas are self-realized, enlightened, and legendary by the Tathagata: and it is these dharmas that only those who truly praise the Tathagata speak of them. 19. The Male-stilts, there are a number of contemplatives, brahmins who advocate the Present Nirvana, grasping at the current supreme Nirvana of sentient beings with five arguments. And what are these contemplatives and brahmins, what do they mean, on what grounds, uphold the present Nirvana, the supreme deacon of the present Nirvana of sentient beings with the five arguments? 20. The Male-stilts, there is a recluse or a Brahmin who advocates and thinks: "When this ego enjoys and is full of five sensual pleasures, then that ego reaches the ultimate Nirvana. Table of sentient beings". 21. Another said: "Sir, there is such a self as you say. I am not saying it does not exist. But that self is like that, not completely reaching the ultimate Nirvana. Because of this Because the nature of sensual pleasures is impermanent, painful, and variable. Because their nature is changeable, transformative, sorrow, lamentation, suffering, lateness, brain arise. When will the ego separate from sensual pleasures? , which is separated from evil dharmas, attains and abides in the first jhāna; this meditation has application, volition, joy, and happiness, born of detachment from sensual pleasures. ". Thus, there are those who uphold the present supreme Nirvana of sentient beings. 22. Another said: "Sir, there is such a self as you say. I am not saying that ego does not exist. But that self is like that, not completely reaching the ultimate present Nirvana. Because here meditation has application and thoughts, so it is called gross. When that ego has application and thinking, attains and abides in the second jhāna. One scene, no search, no quartet, joy born of concentration. Thus, that ego reaches the ultimate present Nirvana." Thus, there are those who uphold the present supreme Nirvana of sentient beings. 23. Another said: "Sir, there is such a self as you say. I am not saying that ego does not exist. But that self is like that, not completely reaching the ultimate present Nirvana. Because here the mind is happy and agitated, so it is called gross. When that ego is not greedy for joy, abiding in equanimity, mindfulness, right knowledge, and enjoying the body, the sages call it Joy and remembrance. bliss - attains and abides in the third jhāna. Thus, that ego reaches the ultimate present Nirvana." Thus, there are those who uphold the present supreme Nirvana of sentient beings. 24. Another said: "Sir, there is such a self as you say. I am not saying it does not exist. But that self is like that, not completely reaching the ultimate present Nirvana. Because here the mind feels happy, so it is called gross. When the ego releases pleasure and pain, destroys joy and sorrow in the past, attains and abides in the fourth jhāna. no pleasure, pure discharge of thoughts. Thus, that ego reaches the ultimate present Nirvana." Thus, there are those who uphold the present supreme Nirvana of sentient beings. 25. The Male-stilts, the Sa-Mon, the Brahmin that advocates Present Nirvana, attachment to the current supreme Nirvana of sentient beings with five arguments. Monks, if there were recluses and brahmins who uphold the present Nirvana, the supreme deacon of the present Nirvana of sentient beings, these would accept all five arguments. above, or one of the above five arguments, in addition, there is no other argument. 26. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments will lead to such beasts, will form such fates". Such wisdom Tathagata. He knows more than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it really is, knows the arising and passing away of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated from clinging. These dharmas, bhikkhus, are profound, hard to see, difficult to realize, tranquil, and beautiful, beyond the reach of mere logic and subtlety, which only those with wisdom can perceive. These are the Tathagata self-knowledge, enlightenment and legend; and it is these dharmas that only those who truly praise the Tathagata speak of it. 27. The Male-stilts, those ascetics and brahmins who discuss the future, have their views on the future, and just think about the future, will promote many different views with forty-four commentaries. challenge. Monks, any recluse or brahmin, who discusses the future, holds a view of the future, thinks about the future, and promotes many other wrong views. They will accept the forty-four arguments above, or one of the above arguments, and no other arguments. 28. The Male-stilts, the Tathagata wisdom like this: "Those views, such attachments, will lead to such beasts, will form such fates". Such wisdom Tathagata. He knows more than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it truly is, knows the origin and cessation of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. 29. Male-stilts, those recluses and brahmins discuss the primitive past and discuss the future, discuss the primitive past and the future, and view the dark past. primordial and future, he goes on about the primitive past and the future, promoting many different views with sixty-two arguments. Monks, what contemplatives or brahmins, who discuss the primitive past, discuss the future, discuss the elementary past and the future, view the elementary past? and the future, he goes back to the primitive past and the future, promoting many different views. They will accept the above sixty-two arguments, or one of the above, and no other arguments. 30. The Male-stilts, the Tathagata has wisdom like this: "Those views, such attachments, will lead to such beasts, will form such fates". Such wisdom Tathagata. He knows more than that, and he does not accept that knowledge. Thanks to not being attached to that knowledge, the inner mind is purified. He as it truly is, knows the practice of the cessation of feelings, their sweetness, their dangers, and their renunciation. Through such wisdom, bhikkhus, the Tathagata is completely liberated, free from clinging. 31. These dharmas, the Male-stilts, are deep, hard to see, difficult to witness, pure, beautiful, beyond the reach of simple and delicate logic, only those with wisdom can receive them. know. These are the dharmas that the Tathagata himself has known, enlightened, and preached, and it is these dharmas that only those who truly praise the Tathagata speak of. Conclude 32. The Male-stilts, here are the Sa-Mon, the Brahmin who advocates Permanent Residency, attachment of ego and the world as permanent residence with four arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 33. Male-stilts, here are the contemplatives and brahmins who advocate a permanent residence, a part of impermanence, and accept the ego and the world as permanent for a class of sentient beings. and impermanence for another class of sentient beings with the four arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 34. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate Boundless Boundary, and accept the world as boundless with four arguments. That position is personal experience, not knowing, not seeing, the feeling of recluses and brahmins, the fluctuating and distorted stimulation of those who are dominated by craving. 35. The Male-stilts, here are the Sa-Mon, the Brahmin advocates false argument. When asked about this or that problem, use fallacies that move like an eel with four arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 36. Hey Male-stilts, here are the Sa-Mons, the Brahmins, who advocate inhumanism, attachment to the ego and the world due to inhumanity with two arguments. That position is personal experience, ignorance, feeling of recluses and brahmins, stimulation, agitation, distortion of those who are conditioned by craving. 37. The Male-stilts, here are the recluses, brahmins, discussing about the primal past, prejudiced about the primitive past, y just going about the primitive past, promoting many ideas wrong view is different from eighteen argument. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 38. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate the Right Thought after death, the self-concept after death with sixteen arguments. That position is the personal experience, the not knowing, not seeing, the feeling of the recluse, the brahmin, the stimulation, the distortion, the distortion of those who are dominated by craving. 39. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate No idea after death, accept the ego without thinking after death with eight arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 40. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate the Non-Friendly Thought, the Non-Imagination after death, the self-advocacy of the non-idea and the non-idea after death with eight arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 41. The Male-stilts, here are the contemplatives, brahmins advocating the cessation of arguments, the attachment to the cessation, destruction, and destruction of sentient beings with seven arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 42. The Male-stilts, here are the Sa-Mon, the Brahmin who advocates Present Nirvana, attachment to the present Nirvana of sentient beings with five arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 43. Here, the Male-stilts, here are the contemplatives, brahmins, discussing the future, having prejudices about the future, just about the future, promoting many different views with forty different opinions. four arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 44. Male-stilts, here are recluses, brahmins, discussing the primitive past, discussing the future, discussing the primitive past and the future, and being prejudiced about the past. primitive past and future, he goes on primitive past and future, promoting many different views with sixty-two arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, stimulation, fluctuations, distortions of those who are dominated by craving. . 45. The Male-stilts, here are the Sa-Mons, Brahmins, advocates Permanent Residency, attachment to the ego and the world is permanent with four arguments. That position arises due to touch (of the senses). 46. ​​The Male-stilts, here are the contemplatives and brahmins who advocate a part of Permanent Residency, a part of Impermanence, attachment of ego and the world as permanent for a class of sentient beings. and impermanence for another class of sentient beings with the four arguments. That position arises due to touch (of the senses). 47. The Male-stilts, here are the contemplatives, brahmins advocating Boundless Boundary, accepting the world as boundless with four arguments. That position arises due to touch (of the senses). 48. The Male-stilts, here are the Sa-Mon, the Brahmin advocates false argument. When asked about this or that problem, use fallacies that move like an eel with four arguments. That position arises because of touch (of the senses). 49. The Male-stilts, here are the Sa-Mons, Brahmins, advocates of Humanism, attachment to the ego and the world due to inhumanity with two arguments. That position arises due to touch (of the senses). 50. The Male-stilts, here are the recluses, brahmins, discussing about the primitive past, prejudiced about the primitive past, he only refers to the primitive past, promoting many ideas. wrong view is different from eighteen argument. That position arises due to touch (of the senses). 51. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate the Right Thought after death, the self-concept after death with sixteen arguments. That position arises due to touch (of the senses). 52. The Male-stilts, here are the Sa-Mon, the Brahmin who advocates No idea after death, self-concept without thinking after death with eight arguments. That position arises due to touch (of the senses). 53. Here, monks, there are contemplatives and brahmins who uphold the doctrine of Non-Friendly Thought and Non-Imagination after death, and accept the ego, which is non-existent, and non-ideal after death with eight arguments. . That position arises due to touch (of the senses). 54. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate the cessation of the argument, the attachment to the cessation, destruction, and destruction of sentient beings with seven arguments. That position arises due to touch (of the senses). 55. The Male-stilts, here are the Sa-Mon, the Brahmin who advocates Present Nirvana, the current attachment to the Nirvana of sentient beings with five arguments. That position arises due to touch (of the senses). 56. The Male-stilts, here are the recluses, brahmins, discussing about the future, having prejudices about the future, just about the future, promoting many different opinions with forty. four arguments. That position arises due to touch (of the senses). 57. Male-stilts, here are ascetics, brahmins, discussing the primitive past, discussing the future, discussing the primitive past and the future, and being prejudiced about the past. primitive past and future, he goes on primitive past and future, promoting many different views with sixty-two arguments. That position arises due to touch (of the senses). 58. The Male-stilts, here are the Sa-Mons, Brahmins, advocates Permanent residence, attachment to the ego and the world is permanent with four arguments. These people cannot feel the above positions, if there is no emotion. 59. Male-stilts, here are some contemplatives and brahmins who advocate a part of Permanent Residency, a part of impermanence, attachment to the ego and the world, which is permanent for a living class. Love and impermanence for a sentient being are different from the four arguments. These people cannot feel the above positions, if there is no emotion. 60. The Male-stilts, here are the contemplatives, brahmins advocating Boundless Boundary, accepting the world as boundless with four arguments. These people cannot feel the above positions, if there is no emotion. 61. The Male-stilts, here are the Sa-Mon, the Brahmin advocates false argument. When asked about this or that problem, use fallacies that move like an eel with four arguments. These people cannot feel the above positions, if there is no emotion. 62. The Male-stilts, here are the Sa-Mons, the Brahmins, who advocate inhumanism, attachment to the ego and the world due to inhuman birth with two arguments. They cannot feel these positions without emotion. 63. Male-stilts, here are the contemplatives, brahmins, discussing about the primitive past, prejudiced about the primitive past, he only refers to the primitive past, promoting many ideas. wrong view is different from eighteen argument. These people cannot feel the above positions, if there is no emotion. 64. Hey Male-stilts, here are the Sa-Mons, the Brahmins who advocate the Right Thought after death, the self-concept after death with sixteen arguments. They cannot feel these positions without emotion. 65. The Male-stilts, here are the Sa-Mon, the Brahmin who advocates No idea after death, self-concept without thinking after death with eight arguments. They cannot feel these positions without emotion. 66. Here, the Male-stilts, here are the contemplatives, brahmins advocating Non-Friendly Thought, Non-Imagination after death, and self-acceptance of non-idea and non-idea after death with eight arguments. They cannot feel these positions without emotion. 67. The Male-stilts, here are the contemplatives, brahmins advocating the cessation of doctrine, the attachment to the cessation, destruction, and destruction of sentient beings with seven arguments. They cannot feel these positions, on, if there is no emotion. 68. Hey Male-stilts, here are the Sa-Mons, the Brahmins who advocate the Present Nirvana, the current attachment to the Nirvana of sentient beings with five arguments. They cannot feel these positions without emotion. 69. Male-stilts, here there are ascetics, brahmins, discussing about the future, having prejudices about the future, just about the future, promoting many different views with forty different opinions. four arguments. They cannot feel these positions without emotion. 70. Male-stilts, here are ascetics, brahmins, discussing the primitive past, discussing the future, discussing the primitive past and the future, and being prejudiced about the past. primitive past and future, he goes on primitive past and future, promoting many different views with sixty-two arguments. These people cannot feel the above positions, if there is no emotion. 71. The Male-stilts, here are the Sa-Mons, Brahmins, advocates Permanent Residency, attachment to the ego and the world is permanent with four arguments; the Sa-Mon, the Brahmin advocates a part of Permanent Residency, a part of Impermanence; the Sa-Mons, Brahmins, advocates false argument; the Sa-Mons, Brahmins, advocates of Humanism; the contemplatives, brahmins, who discuss the primitive past, the recluses and brahmins who advocate Right Thought after death, the contemplatives and Brahmins who advocate Non-ideology after death; the Sa-Mons, the Brahmins advocated Non-Friendly Thought, Non-Imagination after death; the Sa-Mons, the Brahmins advocated the Termination of the doctrine; the Sa-Mon, Brahmin advocates the current Nirvana; the Sa-Mons, Brahmins discuss about the primitive past; the recluses and brahmins who discuss the future, have views of the primitive past and the future, based on the primal past and the future, promoting many different views with sixty-two arguments. All of these have sensations (the above positions) due to contact through the six sense bases. It is conditioned by sensations that craving arises; due to craving, attachment arises; due to dependent origination, origination; dependent origination, arising, dependent birth, old age, death, sorrow, lamentation, suffering, grief, and displeasure. When, bhikkhus, a bhikkhu knows the arising, the cessation, the sweetness, the danger, and the renunciation of the six sources of origin, he will have an understanding beyond the ordinary. above. dependent origination, arising, dependent birth, old age, death, sorrow, lamentation, suffering, grief, and displeasure. When, bhikkhus, a bhikkhu knows the arising, the cessation, the sweetness, the danger, and the renunciation of the six sources of origin, he will have an understanding beyond the ordinary. above. dependent origination, arising, dependent birth, old age, death, sorrow, lamentation, suffering, grief, and displeasure. When, bhikkhus, a bhikkhu knows the arising, the cessation, the sweetness, the danger, and the renunciation of the six sources of origin, he will have an understanding beyond the ordinary. above. 72. Male-stilts, are there any contemplatives or brahmins who discuss the primitive past, or discuss the future, or discuss the primitive past and the future, and hold a view of the past? primal past and future, he based on the primal past and future, promoting many different views all of these are covered by the net of these sixty-two views, though they leap , they are still limited coverage here. It is like, bhikkhus, like a skilled fisherman or a learned fisherman swinging his net on the surface of a small lake with close eyes. He thought: "The big fish are in this small lake, they are all covered in this net, even if they leap up, they are still limited to being covered here." In the same way, bhikkhus, which recluses and brahmins, who discuss the primitive past, or discuss the future, or discuss the elementary past and the future, hold about the primal past and future, promoting many different views, all of which are covered in the net of these sixty-two views; Even if there is a jump, these people are still limited to being covered here. 73. The Male-stilts, the body of the Tathagata still exists, but what leads to another life has been terminated. As long as his body exists, the gods and humans can still see it. When the body breaks up and dies, the gods and humans cannot see it. Monks, just as a branch with a bunch of mangoes is severed, so all the mangoes attached to that branch share the same fate with the other branch. In the same way, bhikkhus, the body of the Tathagata still exists, but that which leads to another life has been severed. As long as his body exists, the gods and humans can see it. When the body breaks up and dies, the gods and humans cannot see it. 74. When he heard that, the Venerable Ananda said to the Blessed One: - Miraculous, venerable sir! Incredibly rare, World-Honored One! What is this Dharma-door called, World-Honored One? - Hey Ananda, this method is called "Loi Vong", so let's serve it like that; called "Dharma Vong", so that's how to serve; called "Pham Vong", let's worship like that; called "Sword Hammock", let's serve like that; called "Supreme Victory", let's worship like that. Such is the doctrine of the Blessed One. Those bhikkhus gladly accepted the Blessed One's words. While this sutra is being told, a thousand worlds vibrate.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.