SIX SIX. This is a very special sutra, because after the Buddha preached this sutra, there were 60 monks who attained Arahantship. As usual, the Buddha summed up the distinction of 36 dharmas that need to be understood, i.e. six internal sense bases, six external sense bases, six consciousness bodies, six contact bodies, six feeling bodies and six craving bodies that need to be known. Then the Buddha taught specifically what these 36 dharmas are: - The six internal bases are eyes, ears, nose, tongue, body and mind. The six external sense bases are form, sound, smell, taste, touch, and dhamma. The six body-consciousnesses are eye-consciousness, ear-consciousness, tongue-consciousness, tongue-consciousness, body-consciousness, and consciousness. - The six bodily contacts are eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. The 6 bodily feelings are feelings born of eye contact, feelings born of ear contact, feelings born of billions contacts, feelings born of tongue contact, feelings born of body contact, and feelings born of mind. - 6 craving for body is craving born of eye contact, craving born of ear contact, craving born of female contact, Love is born of loss of contact, love is born of body contact, and love is born of mind contact. So there are 36 dharmas in all, then the Buddha explained that those 36 dharmas are not-self, cannot be considered as self, because these 36 dharmas have arising and passing away. If it is said that these 36 dharmas are self, then it is unreasonable to confirm that the self has birth and death. And so must come to the conclusion that these 36 things are not-self. Next, the Buddha expounds the path leading to the arising of body view (sakkhayaditti). For one who contemplates these thirty-six dharmas as mine, as me, as my self, then such is the arising of body view. On the contrary, those who contemplate these thirty-six dharmas as not mine, not me, not my self, in this way is the cessation of the body view. At this point, the Buddha guides the path to liberation and enlightenment. First of all, the Buddha took the example of the eye (internal sense) conditioned by forms (external), which gives rise to eye consciousness. The meeting of these three is contact. Due to dependent contact, there arise a pleasant feeling, a painful feeling, a neither painful nor a pleasant feeling. He, feeling happy feeling, arouses joy and praise, which penetrates the mind and dwells. Therefore, his constant greed depends on the increase. He feels pain, sorrow, lamentation, lamentation, chest beating, falls into unconsciousness. His customary yard depends on the increase. He feels a feeling of neither pain nor pleasure, unreal, knowing the origin, cessation, sweetness, danger, and detachment from that feeling. Therefore his perpetual ignorance depends on the increase. It is because of not giving up lust for a happy feeling, for not getting rid of aversion, for a painful feeling, for not spitting up ignorance that is perpetuated by neither pain nor pleasure. Without the cessation of ignorance, without causing insight to arise, it is possible that even in the present one is an end of suffering, such an event does not happen. The same process will take place for the other five sense organs and sense objects, i.e. ear and sound, nose and scent, tongue and taste, body and touch, mind and phenomena. It is here that the Buddha shows the path leading to the cessation of suffering, liberation and enlightenment. Due to the eye condition, due to the form condition, eye consciousness arises. The meeting of these three is contact. Dependent contact arises a pleasant feeling, a painful feeling, a non-painful and a non-pleasant feeling. He feels pleasant feeling, does not rejoice in praise, does not let it enter his mind and abides. Therefore, there is no arbitrary increase in greed. He feels a painful feeling, without sorrow, lamentation, lamentation, chest beating, comes to unconsciousness. His customary yard does not have a monk. He feels neither pain nor pleasure, as he knows the origin, cessation, sweetness, danger and detachment from that feeling; His constant ignorance does not have an increase. It is because of the cessation of continuance, it is by uprooting the continuum of ignorance, the cessation of ignorance, that causes it to arise, possibly in the present moment the cessation of suffering, such a thing can happen. The same process of liberation also applies to other internal and external bases. Teaching here, the new Buddha directly advised the Male-stilts to be saintly disciples, bored with eyes, bored with form, bored with eye consciousness, bored with contact, bored with feeling, bored with craving; the same goes for the other five internal and external bases. Thanks to boring craving should be separated from greed; through greed should be liberated. In his liberation he concurred: "Birth has come to an end. The holy life has been accomplished, the things that should be done have been done, there is no more going back to this state.” As mentioned above, this sutra ends with 60 bhikkhus who immediately attained Arahantship. A few comments: We see from this precious sutra that first the Multicultural Noble Disciple must hear a lot and understand the arising and passing away of dhammas, and that these dhammas are related to the human world and the world. the world people live in. Here, the Buddha skillfully extolled them in the 36 dharmas mentioned in this sutra. And the first thing of a noble disciple is to observe that these 36 dharmas are not-self. Contemplating dharmas as non-self, the arising of body view (sakkhayaditthi) is due to grasping these 36 dharmas as "mine, me, and my self". And to enter the spiritual path leading to liberation and enlightenment, leading to the cessation of the view of the body, is to contemplate these 36 dharmas as "This is not mine, this is not me, this is not." myself-notion". Only when the self view is eliminated, Only a cultivator really moves towards the goal of enlightenment and liberation. The Male-stilts see that 36 dharmas are not self, are not self, so they are bored with 36 dharmas; due to boredom should be greedy; by the cup of greed it liberated. In liberation, he understands that I am liberated. He understands: "Birth has ended, the holy life has been accomplished, what should have been done has been done, no more returning to this state".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.29/5/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.