Types of Food.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. 1) Thus I heard. At one time the World-Honored One was staying at Sàvatthi (Sāvatthi) at Jetavana (Victory Forest) in the garden of Anāthapindika (Level of Solitude). 2)--There are, bhikkhus, these four kinds of food that cause living beings of all kinds to come into existence, or that cause living beings to be born. how is four? One is real or gross or subtle, two is real contact, three is real thought, four is real consciousness. These four kinds of food, bhikkhus, cause living beings of all kinds to exist or cause beings to be born to be born. 3) And, bhikkhus, what causes these four kinds of food, from what arises, from what causes, from what causes existence? These four types of food are caused by craving, arisen by craving, created by craving, and come into existence by craving. 4) This craving, bhikkhus, from what causes, from what arises, from what causes, from what causes existence? Craving is caused by feeling, being created by feeling, being created by feeling, and being brought into existence by feeling. 5) What is this feeling, bhikkhus, from what causes, from what arises, from what causes, from what causes existence? Feeling is caused by contact, caused by contact, created by contact, born of catalyst, brought into existence by contact. 6) What is this contact, bhikkhus, from what causes, from what arises, from what causes, from what causes existence? Contact is caused by the six sense bases, the six bases of origination, the six bases that give rise to existence, the six bases for existence. 7) These six bases, bhikkhus, are caused by what, by what are their origin, by what are they produced, by what cause they come into being? The six sense-bases are caused by nama-rupa, by nama-rupa, by nama-rupa, by nama-rupa, and by nama-rupa. 8) What is this nama-rupa, bhikkhus, from what causes, from what arises, from what causes, from what causes existence? Name-and-form is caused by consciousness, arising from consciousness, produced by consciousness, and brought into existence by consciousness. 9) What is this consciousness, bhikkhus, from what causes, from what arises, from what causes, from what causes existence? Consciousness is caused by formations, by formations, by formations, by formations, and by formations. 10) What are these formations, bhikkhus, from what causes, from what arises, from what causes, from what causes them to come into being? These formations are caused by ignorance, arise from ignorance, arise from ignorance, and come into existence by ignorance. 11) Thus, bhikkhus, ignorance is dependent, dependent consciousness... (as above)...so this whole aggregate of suffering arises. 12) But through dispassion, ignorance is completely destroyed, formations cease. Due to the cessation of formations, consciousness ceases... (as above)...so this is the cessation of all this aggregate of suffering. XII. Moliya Phagguna ( Volume 15.10. Dai 2,102) (S.ii,12). 1)...Staying at Sàvatthi. 2)--There are, bhikkhus, these four kinds of food that cause living beings of all kinds to come into existence, or that cause living beings to be born. how is four? One is real or gross or subtle, two is real contact, three is real thought, four is real consciousness. These four kinds of food, bhikkhus, cause living beings of all kinds to exist or cause beings to be born to be born. 3) When this was said, the venerable Moliya-Phagguna said to the Blessed One: -- Venerable Sir, who eats real food? The Blessed One replied: -- That question is not appropriate. I don't say: "Someone eats". If I say: "Someone eats", then the question: "Who eats" is the appropriate question. But I do not say so. And since I do not say so, if anyone were to ask Me: "Venerable sir, for whom is consciousness really?", then that question is appropriate. Here, the proper answer is as follows: "Real consciousness is the condition for birth, for future rebirth. When that exists, then the six sense bases are present. Due to the six sense bases, contact is present. present". 4) -- World-Honored One, who is emotional? The Blessed One replied: -- That question is not appropriate. I do not say: "There are emotional people". If I say: "Someone is emotional", then the question: "Who is emotional" is the appropriate question. But I do not say so. And since I do not say so, if someone were to ask me: "Venerable sir, what is the cause of contact arising?", then that question is appropriate. Here the appropriate answer is as follows: "Due to the six sense bases, contact arises. Dependent on contact, feeling arises". 5)--World-Honored One, who feels? The Blessed One replied: -- That question is not appropriate. I do not say: "Someone feels". If we say: "Someone feels", then the question is: "Who feels?" is the right question. But I do not say so. And since I don't say so, if someone were to ask me: "Venerable sir, what is the cause of feeling?", then that question is appropriate. Here the appropriate answer is as follows: "Due to conditioned contact, feeling arises. Due to dependent feeling, craving arises". 6)--World-Honored One, who is thirsty for love? The Blessed One replied: -- That question is not appropriate. I do not say: "Someone thirsts for love". If I say: "Someone thirsts for craving", then the question: "Who thirsts for craving" is the appropriate question. But I do not say so. And since I don't say so, if someone were to ask me: "Venerable sir, what causes craving to arise," then that question is appropriate. Here, the appropriate answer is as follows: "Due to conditioned life, craving arises. Due to dependent craving, clinging arises". 7) --World-Honored One, who clings to? The Blessed One replied: -- That question is not appropriate. I do not say: "There are people who are attached". If I say: "There are clingers", then the question, "Who is clinging" is the appropriate question. But I do not say so. And since I don't say so, if someone were to ask me: "Venerable sir, what is the cause of clinging to arise," then that question is appropriate. Here, the appropriate answer is as follows: "Due to dependent craving, clinging arises. Dependent clinging, becoming arises". Thus this whole aggregate of suffering arises. 8) But, Phagguna, by dispassion of greed, the six sense bases are completely destroyed, so contact ceases. Due to the cessation of contact, life ceases. Due to the cessation of life, craving ceases. Due to the destruction of love, kill. Due to the destruction of the body, there is annihilation. Due to the destruction of birth and death. Due to birth and death, old age, death, sorrow, lamentation, suffering, grief, and pain cease. Thus is the whole cessation of this aggregate of suffering. XIII. Ascetic , Brahmin (Journal 14.10-11. Dai 2.99a) (S.ii,14) 1) Stay in Sàvatthi... 2)--Monks, what recluse or brahmin who does not know aging and death, does not know aging, does not know the origin of death, does not know old age, does not know the cessation of death, does not know the child the road leading to old age, death to annihilation; I don't know birth... the practice of starting, do not know the cessation of activities, do not know the path leading to the cessation of activities; such ascetic or brahmin is not accepted as a recluse among samanas, or as brahmin among brahmins. And those venerable ones, even in the present life, are not able to realize by themselves, attain and abide in the goal of the ascetic conduct and the goal of the brahmin conduct. 3) And, bhikkhus, those recluses or brahmins who know old age and death, know aging, and the origin of death, know old age, and cease to die, know the way leading to old age , death, annihilation... knows well birth... practice, know the practice of formation, know the cessation of practice, know the path leading to the cessation of formation; those recluses or brahmins are accepted as samanas among samanas, or brahmins among brahmins. And those venerable ones, even in the present life, can, with their superior knowledge, self-enlighten, achieve and abide in the goal of asceticism and the goal of brahmin conduct. XIV. Samana, Brahmin (S.ii,15) first). .. Residency in Sàvatthi... 2)--Monks, what recluses or brahmins do not know these dhammas, do not know the origin of these dhammas, do not know the cessation of these dhammas, do not know the way leading to these dhammas ceases. 3) What dharmas are they not well aware of? What dharmas do they not know well the origin? What dharmas do they not know the cessation of? What dharmas do they not know clearly the way leading to cessation? 4) They don't know aging and death well. They do not know the origin of aging and death. They do not know the cessation of aging and death. They do not know the path leading to old age, death and cessation. They do not know birth... They don't know the initiations well. They don't know the cessations well. They do not know the path leading to the cessation of formations. They do not know these dharmas well. They do not know well these dharmas arise. They do not know this dhamma for cessation. They do not know well the way leading to the cessation of these dhammas. 5) It is not, bhikkhus, that such recluses or brahmins are not accepted as recluses among the contemplatives, or brahmins among the brahmins. Those venerable ones, even in the present life, are not able to realize by themselves, attain and abide in the goal of the ascetic conduct and the goal of the brahmin conduct. 6) And, bhikkhus, those recluses or brahmins who know these things, know the arising of these things, know the cessation of these things, know the way. lead to the cessation of these dharmas. 7) What dharma do they know well? Do they know what dharmas arise? Do they know well what dharmas cease? Do they know well the path leading to the cessation of what dharmas? 8) They know aging and death well. They know that aging and death begin to arise. They know old age, death and cessation. They know well the path leading to old age, death, cessation... birth... ... They know the practice well. They know the initiations well. They know well the cessations. They know well the path leading to the cessation of formations. They know these dharmas well. They know well that these dharmas arise. They know well that these dharmas cease. They know well the path leading to the cessation of these dhammas. 9) These recluses or brahmins, bhikkhus, are accepted as recluses among the contemplatives, or brahmins among brahmins. And those venerable ones, even in the present life, with superior knowledge, realize themselves, attain and abide in the goal of the ascetic conduct and the goal of the brahmin conduct. XV. Kacchayanagotta (Ca-chien-Dien Thi) (Volume 12.19 Dai 2.85c) (S.ii,16) 1) Stay in Sàvatthi (Sāvatthi)... 2) Then Venerable Kacchayanagotta went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. 3) Sitting to one side, Venerable Kacchayanagotta said to the Blessed One: -- "Right view, right view", the World-Honored One is said thus. World-Honored One, how far is right view? 4) -- This world, Kacchayana, mostly points to these two extremes: yes and no. 5) Whoever, with right wisdom, sees as the true world arises, he does not accept the world as nonexistent. Kacchayana, whoever with right wisdom sees as the world has ceased, he does not accept the world as existing. 6) Kacchayana, clinging to means and fettered by prejudice, such is most of the world. And whoever with the mind does not abide, does not cling to that means, does not cling to that incessant bias, does not have attachment, does not abide, he does not think: 'This is my self'. When suffering is born, it is considered birth, when suffering is destroyed, it is considered as cessation; he has no doubts, no doubts, no dependence on anyone else, the wisdom here is his own. Until then, Kaccāyana, is right view. 7) "All is there", this Kacchayana, is an extreme. "All is without" is the second extreme. Away from those two extremes, Kaccāyana, the Tathagata preaches the Dharma according to the middle path. 8) Ignorance dependent behavior; practice conditional consciousness... (as above)... Thus the whole aggregate of suffering arises. But due to dispassion, the cessation of ignorance completely, so the formations cease. Due to the cessation of formations, consciousness ceases... (as above). Thus, the entire aggregate of suffering is annihilated. XVI. The Dharma Lecturer (Volume 14.23-4. Teaching the Dharma, Dai 2,100c) (S.ii,18) 1) At Sàvatthi. 2) Then a Male-stilts went to the Blessed One; After arriving, he bowed down to the Blessed One and sat down to one side. 3) Sitting down to one side, that bhikkhu said to the Blessed One: -- "Preaching the Dharma, preaching the Dharma", World-Honored One, thus being said. 4) -- If a bhikkhu preaches the Dharma on dispassion, dispassion, the cessation of aging and death, that is enough to be called a bhikkhu preaching the Dharma. 5) If a bhikkhu practices dispassion, dispassion, cessation of aging and death, that is enough to be called a bhikkhu who practices dhammas and conforms to dhammas. 6) If a bhikkhu is liberated, no longer clinging to all disenchantments, dispassion, cessation of old age and death, then it is enough to be called a bhikkhu who has attained nirvana in the present life. 7) If a Male-stilts preaches the Dharma on disenchantment, separation of greed, cessation of birth... .. consciousness... practice... (as above)... If the Male-stilts preach the Dharma on disenchantment, dispassion, cessation of ignorance, that is enough to be called the Male-stilts preacher. 8) If a bhikkhu practices dispassion, dispassion, and the cessation of ignorance, that is enough to be called a bhikkhu who practices dhammas and conforms to dhammas. 9) If a bhikkhu is liberated, no longer clinging to all disenchantments, dispassion, and annihilation of ignorance, that is enough to be called a bhikkhu who has attained nirvana in the present life. XVII. Naked Body ( Volume 12.20, Dai 2.86a Dai 14,768) (S.ii,18) 1) Thus I heard. At one time, the Blessed One was staying at Rajagaha, Veluvana, and taking care of squirrels on the spot. 2) Then in the morning the Blessed One put on his robes, took his bowl and robe, and entered Rajagaha for alms. 3) Naked Kassapa saw the Blessed One coming from afar. After seeing, naked Kassapa went to the Blessed One; upon arrival, say greetings and greetings; After saying greetings and greetings to friends, he stood to one side. 4) Standing to one side, naked Kassapa said to the Blessed One: -- We would like to ask the Venerable Gotama about a matter. If Venerable Gotama allows us, we will ask questions. -- Now, Kassapa, is not the time to ask. We have entered the village. 5) For the second time, naked Kassapa said to the Blessed One: -- We would like to ask the Venerable Gotama about a matter. If Venerable Gotama allows us, we will ask questions. -- Now, Kassapa, is not the time to ask. We have entered the village. 6) Third time, naked Kassapa... (as above)... We have entered the village. When this was said, naked Kassapa said to the Blessed One: -- But it's not that we want to ask the Venerable Gotama many things. -- Then ask, Kassapa, as you wish. 7) -- Venerable Gotama, is suffering self-made? The Blessed One replied: -- That's not it, Kassapa. 8) -- Venerable Gotama, is suffering caused by others? The Blessed One replied: -- That's not it, Kassapa. 9) -- Venerable Gotama, is suffering caused by oneself and by others? The Blessed One replied: -- That's not it, Kassapa. 10) -- Is suffering, Venerable Gotama, not self-made, not created by others, or naturally born? The Blessed One replied: -- That's not it, Kassapa. 11) -- Venerable Gotama, is there no suffering? -- It is not, Kassapa, that suffering does not exist. Suffering is there, Kassapa. 12) -- Thus, Venerable Gotama neither knows nor sees suffering. -- It is not, Kassapa, that I do not know, do not see suffering. Kassapa, I know suffering, Kassapa, I see suffering. 13) -- Asked: "Venerable Gotama, does suffering have to be done by oneself", he replied: "Not so, Kassapa". Asked: "Venerable Gotama, is suffering caused by others?", he replied: "Not so, Kassapa". Asked: "Venerable Gotama, is suffering caused by oneself and by others?" He replied: "It is not so, Kassapa". Asked: "Venerable Gotama, is suffering not caused by oneself and not caused by others, suffering caused by nature?", he replied: "Not so, Kassapa". Asked: "Venerable Gotama, is suffering not?", he replied: "It is not suffering that does not exist. Suffering exists, Kassapa". Asked: "So, venerable Gotama, don't know, don't see suffering?" He replied: "It's not that I don't know, Kassapa, no suffering. O Kassapa, I know suffering, Kassapa, I see suffering.” World-Honored One, please speak to me about suffering. 14) -- A person does and it is the doer who feels (results). Kassapa, as you originally called "self-made suffering," that means permanent view. Another person does and another feels. Thus, Kassapa, for a person experiencing feeling, it happens as: 'Suffering caused by others', thus means the cessation of view. 15) Kassapa, abandoning these two extremes, the Tathagata preaches the Dharma along the middle path. Ignorance dependent, dependent consciousness... Thus the whole aggregate of suffering arises. But due to dispassion and the complete cessation of ignorance, formations cease. Due to the cessation of formations, consciousness ceases... (as above). Thus, the entire aggregate of suffering is annihilated. 16) When he heard this, naked Kassapa said to the Blessed One: -- How wonderful, venerable sir! How wonderful, World-Honored One! World-Honored One, like a man standing up what has fallen, revealing what is hidden, showing the way to the lost, bringing a light into the dark so that those who have eyes can see form. Likewise, the Dharma has been presented and explained by the World-Honored One. And now I take refuge in the Blessed One, take refuge in the Dharma, and take refuge in the Order of monks. World-Honored One, I would like to leave home with the World-Honored One, I would like to receive the great precepts. 17) -- Hey Kassapa, whoever was formerly a non-Buddhist and now wants to become a monk, and wants to receive great precepts in this Dharma and Discipline, must live for four months in seclusion; After living for four months in seclusion, if the Sangha agree, they will be ordained, or ordained, to become a Male-stilt. But I realize that the personalities of people are different from each other. 18)--World-Honored One, if those who were formerly non-Buddhists want to become ordained and want to receive great precepts in this Law and Law, they must live four months in seclusion; After living in seclusion for four months, the Sangha, if they agree, will be ordained, give great ordination, then I will ask to live in seclusion for four years, after living in seclusion for four years if the Sangha agree, I hope they will allow us to live in seclusion. I ordained, give me great precepts to become a Male-stilts. 19) And naked Kassapa was ordained with the Blessed One and received great ordination. 20) Not long after receiving the great precepts, Venerable Kassapa was alone, peaceful, not distracted, living ardently and diligently. And soon this position proved to be the ultimate goal that the descendants of the householders had ordained, abandoned the family, and lived without family towards; that is the unsurpassed goal of the holy life in the present life, by oneself with superior knowledge, realization, attainment and abiding. This position testifies: "Birth has ended. The holy life has been completed, what should have been done has been done, no more returning to this state". 21) And Venerable Kassapa became another Arahant. XVIII. Timbaruka ( Volume 12.21 Dai 2, 86b) (S.ii, 22) 1) Stay in Sàvatthi... 2) Then the wanderer Timbaruka went to the Blessed One; After arriving, saying greetings and greetings to friends, he immediately sat down to one side. 3) Sitting to one side, the wanderer Timbaruka said to the Blessed One: -- Venerable Gotama, is happiness and suffering self-made? The Blessed One replied: -- That's not it, Timbaruka. 4) -- Venerable Gotama, is happiness and suffering created by others? The Blessed One replied: -- That's not it, Timbaruka. 5) -- Venerable Gotama, is happiness and suffering created by oneself and by others? The Blessed One replied: -- That's not it, Timbaruka. 6) -- Venerable Gotama, pleasure and pain are not created by oneself, not by others; So is happiness and suffering born naturally? The Blessed One replied: -- That's not it, Timbaruka. 7) -- Venerable Gotama, is there no pleasure and pain? 8) -- It is not, Timbaruka, that there is no pleasure and pain. Hey Timbaruka, there is pleasure and pain. -- If so, Venerable Gotama does not know, does not see pleasure and pain. 9) -- It is not, Timbaruka, that I do not know, do not see pleasure and pain. Hey Timbaruka, I know pleasure and pain. Hey Timbaruka, I feel pleasure and pain. 10) -- Asked: "Venerable Gotama, is happiness and suffering caused by oneself?", His Holiness replied: "It is not so, Timbaruka". Asked: "Venerable Gotama, is happiness and suffering caused by others?", His Holiness replied: "It is not so, Timbaruka". Asked: "Venerable Gotama, is happiness and suffering created by oneself and by others?", His Holiness replied: "It is not so, Timbaruka". Asked: "Venerable Gotama, is it not made by oneself, not made by others, is happiness and suffering caused by nature?", He replied: "It is not so, Timbaruka". Asked: "Venerable Gotama, is there happiness and suffering?" He replied: "It is not, Timbaruka, that there is no pleasure and pain, there is pleasure and pain, Timbaruka." Asked: "Thus Venerable Gotama does not know, do not see pleasure and pain?", He replied: "It is not that I do not know, Timbaruka, do not see pleasure and pain. Hey Timbaruka, I know pleasure and pain. I see pleasure and pain, Timbaruka.” So Venerable Gotama, speak to me about pleasure and pain. 11) -- The feeling and the feeler are the same person. Hey Timbaruka, as you said at the beginning: "Pleasure and suffering are self-made", I say not so. 12) Feeling and feeling are different, Timbaruka, so for the person who is feeling, "pleasure and pain are made by others", I say not so. 13) Timbaruka, abandoning these two extremes, the Tathagata preaches the Dharma along the middle path. Ignorance dependent practice, dependent consciousness... (as above)... Thus the whole aggregate of suffering arises. Due to dispassion, the complete cessation of ignorance, the cessation of actions. Due to the cessation of formations, consciousness ceases... (as above)... so this entire aggregate of suffering ceases. 14) When this was said, the wanderer Timbaruka said to the Blessed One: -- It's wonderful, World-Honored One... (as above)... And now I take refuge in the Blessed One, take refuge in the Dharma, and take refuge in them, the Male-stilts Sangha. Please, Venerable Gotama, accept me as a lay disciple. From now until the end of my life, I will be a lifelong devotee. XIX. The Wise Compared with the Fool (Volume 12.12, Dai 2, 83c) (S.ii,23) first). .. Residency in Sàvatthi. 2)--For a fool, bhikkhus, veiled by ignorance and conditioned by craving, this body arises as follows: There is only this body and external nama-rupa. So is this set of two. This second condition has contact, there are six bases. Feeling touched by them, or either, the fool experiences pleasure and pain. 3) For the sage, bhikkhus, veiled by ignorance and conditioned by craving, this body arises as follows: There is only this body and external nama-rupa. So is this set of two. This second condition has contact, there are six bases. Feeling touched by them, or either, the Hien experiences pleasure and pain. 4) Here, monks, what distinction, what difference, what difference is there between the sage and the fool? 5)--World-Honored One, for us, all dharmas take the Blessed One as the basis, the Blessed One as our leader, and the Blessed One as our guide. Venerable Sir, it would be good if the Blessed One told us the meaning of these words. After listening to the Blessed One, the bhikkhus will uphold and uphold. 6)--Therefore, bhikkhus, listen and reflect wisely, I will speak. -- Yes, venerable sir. Those bhikkhus obeyed the Blessed One. 7) The Blessed One said the following: --Bhikkhus, concealed by ignorance and afflicted by craving, this body of a fool is born. That ignorance, the fool does not end. That craving, fools do not end. Why? Monks, a fool does not live the holy life for the true cessation of suffering. Therefore, a fool, when his body breaks up and dies, goes to another body. By going to another body, he is not liberated from birth, old age, death, sorrow, lamentation, pain, grief, and despair. I say: "He is not free from suffering". 8) And, bhikkhus, concealed by ignorance and afflicted by craving, the body of the wise is born. That ignorance, the wise end. That craving, the wise eliminate. Why? Monks, a wise person lives the holy life, for the sake of righteous cessation of suffering. Therefore, the sage, when the body breaks up after death, does not go to another body. By not going to another body, he is liberated from birth, old age, death, sorrow, lamentation, pain, grief, and despair. I say: "He is free from suffering". 9) This, bhikkhus, is the distinction, this is the difference, this is the difference between the sage and the fool. XX. Condition (Volume 12.14, Dai 2, 84b) (S.ii,25) 1) Reside in Sàvatthi. 2)--Bhikkhus, I will teach you the reason for dependent origination and the dharmas of dependent origination. Listen and meditate wisely, I will preach. -- Yes, venerable sir. Those bhikkhus obeyed the Blessed One. The Blessed One said as follows: 3) -- And what, bhikkhus, is dependent origination? Due to dependent origination, monks, aging and death arise. Whether the Tathagatas appear or not, abiding is that precept, the dharma abiding by that nature, the dhamma determining that nature, and that predestined nature. The Tathagata fully realized, completely attained that theorem. After fully realizing, fully realizing, the Tathagata declares, expounds, expounds, reveals, reveals, distinguishes, manifests, manifests. 4) Due to dependent origination, monks, there is aging and death. Due to dependent origination, monks, there is birth. Due to dependent clinging, monks, there is existence. Because of craving, bhikkhus, there should be grasping. Due to the condition of life, monks, there should be craving. Because of dependent contact, monks, there is feeling. Due to the condition of the six bases, there is contact, monks. Due to the condition of name and form, bhikkhus, there are six bases. Because of dependent consciousness, bhikkhus, there is nama-rupa. Due to the condition of formations, monks, there should be consciousness. Due to ignorance, monks, there should be action. Whether the Tathagata appears or does not appear, abiding is that precept, the dharma of that abiding nature, the dharma that determines that nature, that y dependent nature. The Tathagata fully realizes, fully realizes that nature. After fully realizing, fully realizing, the Tathagata declares, expounds, expounds, reveals, reveals, distinguishes, manifests, manifests. 5) Due to ignorance, monks, there are formations. Thus, bhikkhus, herein is the like-nature, the uncorrupted nature, the undifferentiated as-nature, the y-nature. This, bhikkhus, is called dependent origination. 6) And what, bhikkhus, is the dependent origination of the dharma? Aging and death, bhikkhus, are impermanent, conditioned, dependently arisen, subject to change, change and cessation, separation of attachment, cessation of nature. 7) Birth, bhikkhus, is impermanent, conditioned, dependently arising, subject to change, change and cessation, separation of attachment, cessation of nature. 8) Being, bhikkhus, is impermanent, conditioned, dependently arising, subject to change, subject to cessation, separation of attachment, cessation of nature. 9) -- 16) Thu, this Male-stilts... love, this Male-stilts... Life, this Male-stilt... Contact, this Male-stilts... Six bases, this Male-stilts... Name-and-form, this Male-stilts... Consciousness, this Male-stilts... Actions, this Male-stilts... 17) Ignorance, bhikkhus, is impermanent, conditioned, subject to change, subject to change, to cessation, to separation of attachment, to cessation of nature. These dhammas, bhikkhus, are called dependent arising. 18) Since, bhikkhus, the noble disciple is astute with this right wisdom of dependent origination and these conditioned phenomena, he certainly does not run after the past (with questions). : "I am present in the past? I am not present in the past? What am I in the past? How have I been in the past? Or what have I been before, and what am I now in the past? " 19) Or not chasing the future (with questions): "Am I in the future? Am I not in the future? What will I do in the future? How will I be in the future? Or What was before me, and now what will I be in the future?" 20) Or will they now raise doubts about themselves in the present: "I am present? I am not present? What am I? How am I present?" Such an event did not occur. 21) Why? Because the noble disciple, bhikkhus, has well seen this truth with right wisdom, this theorem of dependent origination and these conditioned phenomena.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.