1. BRAHMAJALA SUTTA (BRAHMAJALA SUTTA). homage to the world reverend, OFFICER, RIGHT TRANSFORMATION. THE BOOK OF SUCCESS 1. The Brahmanical Sutta (Brahmajàla Sutta) 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 pagan wanderer Supiya, the young Brahmadatta, used innumerable means to praise the Buddha and the Dharma. , praised Tang. Thus the two 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 the Male-stilts. Supiya, the wandering wanderer, also stayed for a 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, slander the Dharma, and slander the Sangha, while the disciple of the pagan wanderer Suppiya, the young Brahmadatta, used innumerable means to praise the Buddha. Praise the Dharma, praise the Sangha. Thus the two teachers and students spoke contrasting words while walking behind the Blessed One and the group of 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. Suppiya, This non-Buddhist wanderer uses countless means to slander the Buddha, slander the Dharma, and slander the Sangha. As for the wandering ascetic disciple Supiya, the young Brahmadatta, using countless means, praised the Buddha, praised the Dharma, and praised the Sangha. Thus both Master and disciple spoke completely opposite words while walking behind the Blessed One and the group of monks. 4. At that time, the World-Honored One, knowing that the story was being discussed among the monks, immediately went to the circular house and sat down on the prepared seat. After sitting down, the World-Honored One said to the Male-stilts: -The Male-stilts, what story is being discussed while you sit in this meeting? What issues have been left unfinished? Hearing this, the Male-stilts said to the World-Honored One: - The World-Honored One! Here, when the night was just over, we, after getting up, sat down to meet in the circular room and among us, the following story was discussed: you must make it clear that the points that are not true are not true: - "Like this, this point is not true; like this, this point is not correct; this is not between us; this did not happen between us". 6. Hey 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, if you rejoice, rejoice, and be delighted, it will be harmful to 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. Hey Male-stilts, The truth is only in trivial matters, only in the precepts that ordinary people praise the Tathagata. What, bhikkhus, are insignificant, petty, ethical matters that ordinary people praise the Tathagata? 8. The recluse Gotama renounced killing, staying away from killing, giving up his staff, giving up his sword, knowing the treasures, having compassion, living with compassion for the happiness of all living beings and sentient beings. This, bhikkhus, is the praise of the Tathagata by ordinary people. The recluse Gotama abstains from taking what is not given, abstaining from taking what is not given, taking only what is given, expecting only what is given, a pure life without theft. "These, monks, are the words of praise to the Tathagata by ordinary people. The recluse Gotama renounced wrong conduct, practiced the holy life, lived a liberated life, renounced vile lust. These, bhikkhus, are the words of praise to the Tathagata by ordinary people. 9. The recluse Gotama abstains from lying, abstains from lying, speaks truthfully, he points to the truth, which is certain, trustworthy, does not deceive, does not betray his promises to the world. These, bhikkhus, are the words of praise to the Tathagata by ordinary people. The recluse Gotama renounced double-tongued speech, and shunned double-tongued speech; hear something in this place, do not go to talk there to create division in these people; hear something over there, do not go and tell these people so as to cause division in others. Thus the recluse Gotama lives in harmony with those who are estranged, grows 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 faultless, pleasing to the ear, amiable, 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 words that are truthful, speaks meaningful words, speaks words about the Dharma, speaks words of truth. words of the Law, words that are 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 abstained from accepting 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 his land. The recluse Gotama abstains from sending a broker or acting as a broker 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, and looting. - Monks, those are the words of praise to the Tathagata of ordinary people. Finish Minor. 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 are born from the roots, seeds from the phylum, seeds from the earth, seeds from the extract of the tree, and fifthly the seeds from the seeds of birth. As for the recluse Gotama, he did not harm any seed or tree. "Thus, monks, ordinary people praise the Tathagata. 12. While a number of contemplatives, brahmins, even though they have used the food offered by the faithful, are still alive, storing and enjoying 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. - Monks, Thus, ordinary people praise the Tathagata. 13. While some contemplatives and brahmins, although they have used the food offered by faith, still live by unrighteous activities 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 unrighteous travel as above. "Thus, monks, ordinary people praise the Tathagata. 14. While some contemplatives and brahmins, although they have used the food offered by faith, are still alive to play cards and follow recreational games such as eight-square chess, ten square chess, and chess. in the air, the game on the ground, only enter the boxes that have the right to step, the game of toss cards and then take but don't let the piles of cards fall, play dice, play dice, write with your hands, play ball, play trumpet with leaves, play cars, play small bows, play guessing letters missing in the air or on the back, playing guessing, imitating gestures. As for the recluse Gotama, he gave up playing cards and other entertainment as above. "Thus, monks, ordinary people praise the Tathagata. 15. While some contemplatives and brahmins, although they have used the food offered by faith, still live on 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, quilts with pearls, quilts made of silk, a large rug that can hold sixteen dancers, an elephant mattress, a horse mattress, a carriage mattress, stitched chamois leather mattress, chamois leather mattress called kadali, mosaic paneling with upper deck, bench with red knees and 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, although they have used the food offered by their faith, still live using jewelry and cosmetics. Such as oiling, massaging, bathing, flexing limbs, mirrors, face cream, garlands and lipsticks, face powders, face waxes, bracelets, head wigs, hand sticks, medicine tubes, 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. 17. While some recluses, brahmins, 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 law and this law, I know the Dharma. And this law. How can you know this law and this law? You have committed wrong views, I am truly right; only my words correspond, your words do not correspond; your words do not correspond. But what was worth saying first you said later, what should be said later you said 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 the news, or act as brokers themselves, such as for kings, for other countries. the king's ministers, to the shats, 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 renounced the news and acted as a broker himself. Thus ordinary people praise the Tathagata. 20. While a number of contemplatives and brahmins, although they have used the food offered by faith, are still living deceptively, 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. Finish Middle. 21. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves by misdeeds such as looking at limbs, contemplating signs, millions of signs, and dreams. generals, bodies, rat 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, stay away from the above-mentioned wrongdoings. Thus, bhikkhus, ordinary people praise the Tathagata. 22. While some recluses, brahmins, Although he has used the food offered by faith, he still feeds himself with false lives such as the appearance of gems, the appearance of sticks and sticks, the signs of clothes, the signs of swords, the signs of arrows, the signs of bows, and the signs of martial arts. air, woman, man, teenager, maiden, male servant, female servant, elephant, horse, buffalo, bull, cow, goat, sheep , bird sign, quail bird, chameleon sign, long-eared animal sign, ghost sign, animal sign. As for the recluse Gotama, he renounced the above-mentioned wrong lives. Thus, bhikkhus, 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, the native king will rot; the native king will win the battle, the foreign king will lose the battle; 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, bhikkhus, ordinary people praise the Tathagata. 24. While some contemplatives and brahmins, even though they have used the food offered by faith, still feed themselves with false lives, such as predicting 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 out of the right way, the stars will go on the right way, the stars will go out of the right way, there will be meteors, there will be fires direction, there will be earthquakes, there will be thunder, moon, sun, stars will rise, will set, will dim, will light, lunar eclipse will have the result like this, solar eclipse will have this result, eclipse will have this result, moon and sun going right on the right path will have this result, moon and sun going outside of right path will have such results hey, stars that are on the right path will have this result, meteors will have this result, fire in all directions will have this result, earthquakes will have results like this , thunder will have the result like this, the moon, the sun, the stars will rise, set, dim, bright, will have the result like this. As for the recluse Gotama, he stayed away and did not feed himself with the above-mentioned wrong lives. Thus, bhikkhus, ordinary people praise the Tathagata. 25. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves by wrong lives, as predicted there will be a lot of rain, there will be a great drought, there will be a harvest, there will be a loss, there will be security, there will be danger, there will be disease, there will be no disease, or doing occupations such as counting on fingers, accounting, adding large numbers, writing letters, following the situation. And the recluse Gotama avoids the above-mentioned wrongdoings. Thus, bhikkhus, ordinary people praise the Tathagata. 26. While some contemplatives and brahmins, even though they have used the food of faith, are still feeding themselves with false lives. Such as arranging a good 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 debt, choosing a good time to borrow or spend money, use 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 angels for blessings, worship the sun, worship the great earth, spit out fire, pray to Siri god of fortune. And the recluse Gotama avoids the above-mentioned wrong lives. Thus, bhikkhus, ordinary people praise the Tathagata. 27. While some contemplatives and brahmins, even though they have used the food offered by faith, still support themselves by living wrong lives such as using magic tricks to be safe, so as not to work. promised things, 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 doctor to operate, to treat children, giving medicine made of plant roots, preventing the effectiveness of the drug. And the recluse Gotama avoids the above-mentioned wrong lives. Thus, bhikkhus, ordinary people praise the Tathagata. These, bhikkhus, are inconsequential, trivial matters, belonging only to the precepts that ordinary people use to praise the Tathagata. Done Great World. 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 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. What, bhikkhus, are dharmas that are profound, difficult to see, difficult to realize, tranquil, and beautiful, which cannot be understood by simple, delicate logic, which can only be understood by the wise. These dharmas the Tathagata has self-realized, enlightenment and legends, and it is these dharmas that only those who truly praise the Tathagata speak of it. 29. The Male-stilts have the recluse, the Brahmin, discussing about the primitive past, the preconceived notions about the primitive past, y just about the primitive past, promoting many other false views. , with eighteen arguments. And according to what, on what basis, those recluses and brahmins discuss the primitive past, hold on to the primal past, he goes on to the primitive past, proposing many wrong views other than eighteen arguments? 30. The Male-stilts, there are a number of contemplatives, brahmins, advocates of Permanent Residency, accepting that: "The ego about the world is permanent" with four arguments. And these contemplatives 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 the enthusiasm, thanks to the effort, by diligence, by not being distracted, by righteous remembrance, 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 there, 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, living like this, having such a long life. From that place I was born I was born in this place.” Thus he remembers many past lives, with their characteristics and details. unborn, as solid as a mountain top, like a stone pillar; The other types of sentient beings are in samsara, dying over and over again, yet they are still permanent residents. Why so? Because I am motivated by enthusiasm, by diligence, by diligence, by not being distracted, by right mindfulness... and other types of sentient beings go through cyclic existence, die and are reborn, yet they are still permanent. That's the first position, bhikkhus, just according to that, based on that, some ascetics, brahmins, advocate permanent residence, and accept that self. and the world is permanent 32. In the second case, there are contemplatives and brahmins who indicate what, on what grounds, advocate permanent residence, and accept that the self 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, enter into concentration, when the mind enters concentration, he remembers many past lives, such as one becoming kalpas, two kalpas ending up, three kalpas breaking up, and ten kalpas breaking down, remembering: "When he was born there, I have lived with this name, this family, this class, this way of eating and drinking, this way of enjoying life, of suffering like this... and other kinds of sentient beings going through samsara, dying like this. 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 do they indicate, on what grounds, advocate Permanent Residency, and claim 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 not being distracted, through right mindfulness, the mind enters concentration. When the mind enters samadhi, he remembers many past lives, such as ten eons of kalpas, twenty kalpas of kalpas, thirty kalpas of destructive eons, forty kalpas of destructive eons, fifty kalpas of destructive kalpas; remember: "When I was born there, I lived with this name, this family name, this class, this 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. From that place die, I will be 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 the other types of sentient beings are cyclical, dying and being reborn, yet they are permanent. Because of my enthusiasm... my mind entered such concentration. When my mind was in such concentration, I remembered many past lives, such as ten becoming kalpas, breaking kalpas... four ten eons of destructive kalpas." 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 the other types of sentient beings are cyclical, cyclic, dying and being reborn, yet they are still Resident". This, bhikkhus, is the third position, y just according to that, based on that, a number of contemplatives, brahmins, advocate permanent residence, accept the ego and the world is permanent. 34. In the fourth case, the Sa-Mons, the Brahmins just what, on what grounds, advocate Permanent Residency, and accept the ego and the world often? Monks, in the world there are ascetics or brahmins 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, solid as a mountain top, 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 according to that, some recluses, brahmins, and contemplatives hold the doctrine of permanent residence, grasping at the self and the world as permanent. . 35. This Male-stilts, these Sa-Mons, Brahmins, The doctrine of permanent residence, attachment to 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 is no other argument. 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 dharmas, bhikkhus, are profound, hard to see, hard to realize, tranquil, beautiful, beyond the reach of simple, subtle logic, which only those with wisdom can discern. . Those dharmas, the Tathagata has overcome knowledge, enlightenment and legend; and it is these dharmas that those who truly praise the Tathagata speak of it. THE FIRST PRODUCT 1. The Male-stilts, again there are contemplatives, brahmins, who advocate a part of Permanent Residency, a part of Impermanence, grasping the ego and the world as permanent. one class of being and impermanent to another, with four arguments. And those contemplatives 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 for another sentient being, with the four arguments? 2. There comes a time, bhikkhus, when, after a very long time, this world is subject to change. While the world is changing, most sentient beings are born in the realm of Àbhassara. 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 with the end of his blessings, his common life from the Quang Am heaven, was born through that empty Brahma palace. There he dwells, born of mind, nourished by joy, self-radiating, flying in the air, living in glory, and lived like that for quite some time. 4. This position, at that place, after living alone for so long, started to feel depressed, not happy and had expectations: "May there be other sentient beings, also come 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 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 rebirth, the great venerable, the lord of all fates, the one who is free, the father of all sentient beings who have been and will be born. Those sentient beings were born by ourselves. Why so? Because it is my own thought: May other sentient beings also come to this place. - It is because of my wishes that they come to this place. "He is the Brahma, the Great Brahma, the Almighty, the Supreme, the Eye of Change, the Supreme Venerable, the God, the Creator, the Creator, the Master, the Great Venerable, the Lord of all Fates, the Self, and the Patriarch. sentient beings have been and will be born. We are born by this Brahma. Why? Because I have seen this person born here before. As for us, we are born later." 6. Male-stilts, the first sentient being born lived longer, had a better appearance and gained more authority. shorter, the form less beautiful and less powerful.Monks, this happened. One of those sentient beings, after relinquishing 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, Omnipotent, Conqueror, Eye-changer, Supreme Venerable, God, Creator, Creator, Master, Great Venerable, Lord of Fate, One Freedom, the Patriarch of living beings was and will be born. We are born by that Brahma. He is permanent, solid, permanent, unchanging, permanent like that forever. because that Brahma came to this place, we are impermanent, not stable, This, monks, 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, by means of 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 do not indulge in pleasures and pleasures, so they are not lost in thought. Because they do not fail to remember, these gods do not give up their bodies and live forever, steadfastly, permanently, without being changed, and abide like this forever. And we have been infected either by sensual pleasures, living for a long time indulging in sensual pleasures. Because we live for a long time, absorbed in sensual pleasures, we lose mindfulness. Due to lack of mindfulness, we give up this body, live impermanent, unstable, short-lived, subject to change and fall into this place." only then, based on that, some recluses and brahmins hold that a part of the Permanent Residency, a part of Impermanence, and the attachment of self and the world are permanent for a class of sentient beings. , and impermanent for another class of sentient beings 10. In the third case, there are Sa-Mons, Brahmins, just what, based on what, advocate a part Permanent residence, part The doctrine of impermanence, the grasping of self and the world is permanent for one class of sentient beings, and impermanence for another class of sentient beings? there are deities called Manopadosikà (infested or by mind). They live for a long time fueled by mutual envy. Because of their long lives fueled by mutual envy, their minds hate each other. Because the minds hate each other, their bodies are tired, their minds are tired. Those devas are reborn giving up this body of theirs. 11. Hey Male-stilts, this situation happens. 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, 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 that: " The Devas are not infected by either the mind, they live long lives unsettled by mutual envy. Since long lives are not fueled by mutual jealousy, their minds do not hate each other. Because their minds do not hate each other, their bodies are not tired, their minds are not tired. Those devas who do not give up their bodies, live eternally, permanently, unchangingly, and remain like this forever." But we are infected, either by the mind, and live for a long time. Burned by mutual envy, our minds hate each other. Because our minds hate each other, our bodies are tired and our minds are tired. We give up birth, give up this body, live in the void. often unstable, short-lived, subject to changes and falls, coming to this place". This, bhikkhus, is the third case, he just follows it, based on it, Some recluses and brahmins hold that a part of Permanent Residency, a part of Impermanence, grasping at self and the world is permanent for one sentient class 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, not changed, 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 enters concentration, he lives in the world thinking that the world is finite. He said, "This world is finite, there is a roundabout around it. Why is that? For me, through one-pointedness, through diligence, through diligence, through non-distraction, through right mindfulness, so the mind enters concentration. When the mind enters concentration, I live with the thought that the world is finite. Therefore I know that this world is finite, there is a roundabout." This, bhikkhus, is the first case, he only follows that, according to that, some recluses and brahmins uphold the Boundless Argument, holding the world to be finite and boundless. record. 18. The second case, there are Sa-Mons, Brahmins, What do you mean, on what basis, advocate Boundless Boundless, accept the world as finite 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, there is a roundabout," they are not speaking the truth. This world is boundless, without limits. Why so? Because of one-pointedness, by diligence, by diligence, by non-distraction, by right mindfulness, the mind enters concentration. When the mind is in samadhi, I live with the idea that the world is limitless. Hence I know: "This world is boundless, without limits". Hey monks, that's the second case, just like that, based on that, there are some recluses and brahmins who advocate Boundless Boundless, accepting the world as boundless. 19. In the third case, there are Sa-Mons, Brahmins, what are they referring 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 ascetics and brahmins who said, "This world is finite, with a detour around it, they say it's not true." What recluses and brahmins said: " This world is boundless and has no limits, so what they say is not true. This world is both finite and boundless. Why so? Because, thanks to one-pointedness, through diligence, through diligence, through non-distraction, through right mindfulness, the mind enters concentration. When the mind is in samadhi, I live in the world with the thought that the world is finite to the top and bottom, and the world is boundless to the width. Therefore I know: "This world is both finite and boundless". This, bhikkhus, is the third case, just like that, 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, is an investigator. Due to the refutation of inference and subject 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 not finite, nor is it boundless. 21. Monks, these recluses and brahmins advocate Boundless Boundless with the four. If there are any contemplatives or brahmins upholding the Boundless, Boundless argument, Although the world is boundless, they will accept all four of the above arguments, or one of the above arguments, and there are no other arguments. 22. 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." . 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 knows as it really is 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, beautiful, beyond the reach of mere logic, subtlety, 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 the fallacy of scurrying 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 not as real know "This is good" not as real know "This is unwholesome". He thinks: I don't know as it really is, 'This is wholesome', I don't know as it really is: 'This is unwholesome' and if I answer: 'This is wholesome' or I answer: "This is unwholesome", passion, greed, anger or hatred, arise in me. If lust, greed, hatred, or hatred arise in me, then I may be mistaken. If I'm wrong, I get upset. If I am troubled, it becomes 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 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 first case, just like that, based on that, some recluses and brahmins uphold the false argument, when asked about this or that problem uses the fallacy of slithering like an eel. 25. In the second case, there are Sa-Mons, Brahmins, what are they pointing to, what are the grounds for advocating false arguments, when asked about this or other problems using the fallacious fallacies? like an eel? (1) Here, bhikkhus, there is a recluse or a brahmin who does not know "This is wholesome" as it really is, and does not know "This is unwholesome" as it really is. He thinks: I do not know as it really is, "This is wholesome", not as it really is, I know: "This is unwholesome". Because I don't know 'This is wholesome' as it really is, and I don't know 'This is unwholesome'. And if I answer: "This is wholesome" or I answer: "This is unwholesome," craving, greed, anger or hatred, arise in me. If lust, greed, hatred or hatred arise in me, so I can accept. If I cling, then I am troubled. If I am troubled, time becomes an obstacle for me. So, 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 fallacies that slither like an eel. 26. The third case, there are Sa-Mons, Brahmins, just what, What is the basis for advocating fallacy, when asked about this or that problem, using fallacies like an eel? "Here, bhikkhus, there are ascetics or brahmins who do not know 'This is wholesome' as they really are, and who do not know 'This is unwholesome'. He thinks: I do not know as it really is, "This is wholesome", not as it really is, I know: "This is unwholesome". Since I don't know "This is wholesome" as it really is, I don't know "This is unwholesome" as it really is, and if I answer: "This is wholesome" or answer: "This is unwholesome", there are recluses, Brahmins, learned, tactful, debating and refuting like a split hair, these go here and there, as if to destroy wrong views with their wisdom, they can compete, question and torment me. If they compete, question, torture me, I may not be able to answer them. If I can't answer them, I'm depressed. If I am troubled then 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 unhappiness. benevolent". 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. The fourth case, there are Sa-Mons, Brahmins, just what, What is the basis for advocating the Wei argument, when asked about this or that problem, using fallacies like an eel? "Here, bhikkhus, there are ascetics and brahmins who are stupid and ignorant. This one, because of his stupidity, when asked about this or that problem, immediately used the fallacy of squirming like an eel: "Are you asking 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 it's different. I'm not saying it's not like that. 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 it's different. I'm not saying it's not like that. I'm not saying it's not like that. If you ask me "Isn't there another world?" (... as above... ) "Is there and is not another world?" "Nor is there nor is there another world?", "Is there a kind of being that takes birth?", "There isn't a kind of being that takes birth?" "Are there also and are there no sentient beings?" "Nor is there nor is there not a kind of sentient being that is born?", "Is there a resultant of good and evil deeds?", "There is no result of a good and a bad kamma?", "Also whether or not there is a resultant result of good and evil deeds?", Nor is there and is not the result of good and evil deeds?", "Does the Tathagata exist after death?", "Does the Tathagata not exist after death?", "Does the Tathagata exist after death?" and has no existence after death?", "The Tathagata neither has nor does it exist after death?" He asked me so. If I think: "The Tathagata neither has nor does not exist after death". I can answer: "The Tathagata neither has nor does not exist after death". But I don't say so. I'm not saying it's like that. I'm not saying it's different. I'm not saying it's not like that. I'm not saying it's not like that. - This, monks, is the fourth case, just like that, based on that, some contemplatives and brahmins uphold the false argument, when asked about this or that problem uses the fallacy of slithering 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-swiveling fallacies, they will accept all four of the above arguments or one. of the above arguments, but 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 knows as it really is 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 delicate 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, brahmans advocating inhumanism, self-acceptance and the world due to inhumanity with two arguments. And those contemplatives and brahmins, what do they indicate, on what grounds, advocate 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 of gods, 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 any further. He said: "The self and the world are born without cause. 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, based on this, some recluses and brahmins uphold the doctrine of impersonality, accept the self and the world due to inhumanity. 32. In 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 a commentator, an examiner. Due to the refutation of inference and subjectivity to investigation, he declares: "The self and the world are without birth". This, bhikkhus, is the second 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. . 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 impersonalism, grasping at the self and the world caused by inhumanity, they will accept both of the above arguments or one of the above arguments, and no other arguments. 34. The Male-stilts, the Tathagata intellectual knowledge like this: "Those views, such attachments, such attachments, will lead to such beasts, will form such fates". The Tathagata has such knowledge, 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 knows as it really is 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 delicate 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. 35. The Male-stilts, the recluses, brahmins discuss about the primitive past, prejudices about the primitive past, he keeps on going about the primitive past, proposes many different opinions with different opinions. eighteen arguments above. If, bhikkhus, there are recluses or brahmins who discuss the primal past, hold a view of the primal past, they should go back to the elementary past, promoting many different opinions, they will accept either all of the above eighteen arguments 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 knows as it really is 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 delicate 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, proposing many different opinions with forty-four commentaries. challenge. And these recluses, brahmins, what do they mean, on what grounds, discussion about the future, views about the future, and about the future, he proposes many different opinions with forty-four arguments? 38. The Male-stilts, there are Sa-Mons, Brahmins advocating idealism 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 has no form either...", "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 ego is a fantasy..."."The ego is a small perception...", "The ego is an immeasurable perception...", "The ego is a pure bliss...", "The ego is a pure suffering..." ...", "Ego is suffering". 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 will accept either the above sixteen arguments, or one of the above, but no other argument. any other. 40. The Male-stilts, Tathagata wisdom like this: "Those views, 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 knows as it really is 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 delicate 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 SECOND PRODUCT 1. The Male-stilts, there are some Sa-Mons, Brahmins, advocates No idea after death, attachment to the ego has no idea after death with eight arguments. And these recluses, brahmins, what do you mean, What is the basis of the doctrine of No-thought after death, and of the eight arguments that hold the ego without thinking after death? 2. These people advocate: "Ego has form, 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...", "It is finite...", "It is boundless...", "It is finite and boundless...". They accept the ego as non-boundary and non-boundary, no disease, after death there is no perception. 3. The Male-stilts, these Sa-Mons, Brahmins advocate No idea after death, accept the ego without thinking after death with eight arguments. "Monks, if there are any recluses or brahmins who uphold the doctrine of non-perception after death, clinging to the ego without perception after death, they will accept all eight of the above arguments, or one of the above, and 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 knows as it really is 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 simple and subtle logic, which only those with wisdom can perceive. These are the Tathagata self-knowledge, enlightenment and legend; and these are the dharmas, but those who truly praise the Tathagata speak of it. 5. Hey Male-stilts, there are a number of contemplatives and brahmins who advocate the idea of ​​non-friendship and non-idea after death, and accept the ego of the non-idea 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-Imagination after death, holding onto the ego, non-being, and non-idea with eight arguments? 6. These people hold: "The self has form, there is no disease, after death there is neither thought nor no thought...", "The self is formless ...", "The self has form and also does not. having form...", "The self is non-form and also non-formless...", "The self is finite...", "The self is boundless...", "The self is boundless and boundless ...". 7. These accept that. The ego is neither boundless nor boundless, free from disease, and after death is neither thought nor non-perception, with eight graspings. 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, 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 knows as it really is 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. Those dharmas, These, bhikkhus, are profound, difficult to see, difficult to realize, tranquil, and beautiful things, 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 a number of Sa-Mons, Brahmins, advocating the cessation of the argument, the attachment to the destruction, the destruction, the destruction of sentient beings with seven arguments. And these recluses, brahmins, what do they mean, on what grounds, clinging to the annihilation, annihilation, and destruction of sentient beings with the seven arguments? 10. The Male-stilts, there is a recluse or a Brahmin who advocates theories and opinions: "Because this self has form, due to the four great components, born of parents, when the body is broken down, the body is destroyed. destroy annihilate, after death there is no more, so this ego is thus completely annihilated.” Thus some people advocate the annihilation, annihilation and destruction of sentient beings 11. Another said: "Sir, there is a true self. fell as he said. I'm not saying it doesn't exist, but that self is not thus completely annihilated. There is another ego with divinity, with form, belonging to the sensual world, eating real food. That ego you don't know, you don't see. That ego I know, I see. That ego, when the body is destroyed, is destroyed and destroyed, after death it is no longer there, so that ego is thus completely annihilated.” Thus there are some people who advocate the annihilation, annihilation and destruction of the body. sentient beings 12. Another said: "Sir, there is such a self as you say. I am not saying that ego does not exist. But such ego is not completely annihilated. There is another ego with divinity, form, created by the mind, all the details of limbs, large and small, are complete, not missing a single sense. That ego you don't know, you don't see. That ego I know, I see. That ego when the body is destroyed is destroyed, annihilated, after death it is no more, so that ego is thus completely annihilated.” Thus there are some people who advocate the annihilation, annihilation and destruction of the body. sentient beings 13. Another said: "Sir, there is such a self as you say. I am not saying that ego does not exist. But such ego is not completely annihilated. There is yet another self, which is beyond all form perception, which destroys opposing thoughts, does not recollect all visions, and perceives space as boundless. Reach the boundless land. That ego you don't know, you don't see. That ego I know, I see. That ego, when the body breaks down, destroyed, destroyed, and no longer exists after death, so that self is thus completely annihilated.” Thus there are some who advocate the annihilation, destruction and destruction of sentient beings. Another said, "Sir, there is such a self as you say. I am not saying that ego does not exist. But such ego is not completely annihilated. There is yet another self that is beyond all boundless space, understands: Consciousness is boundless. Reaching the Land of Boundless Consciousness. That ego you don't know, you don't see. That ego I know, I see. That ego, when it is destroyed, destroyed, annihilated, no longer exists after death, so it is thus completely annihilated.” Thus there are some people who advocate annihilation, annihilation, and destruction. 15. Another said: "Sir, there is such a self as you say. I am not saying that ego does not exist. But such ego is not completely annihilated. There is yet another self beyond all bases of Boundless Consciousness, understanding: there is no possession. Reaching the Land of No Ownership. That ego you don't know, you don't see. That ego I know, I see. That ego, when the body is broken down, is destroyed, annihilated, after death it is no more, so that ego is thus completely annihilated.” Thus there are some people who advocate the annihilation, annihilation and destruction of the body. sentient beings 16. Another said: "Sir, there is such a self as you say. I am not saying that ego does not exist. But such ego is not completely annihilated. Yet another self, beyond all the base of Nothingness, perceives: This is serenity, this is beauty. Reaching the non-perception of the non-perception of the land. That ego you don't know, you don't see. That ego I know, I see. That ego, when the body is destroyed, is destroyed and destroyed. After death, it is no longer there, so that ego is thus completely annihilated.” Thus, there are some people who advocate the annihilation, annihilation, and destruction of the self. 17. This Male-stilts, the Sa-Mon, the Brahmin that, advocates the Annihilation of the argument, the attachment to the destruction, destruction, and destruction of sentient beings with seven arguments. If, bhikkhus, there were ascetics or brahmins who upheld the doctrine of the cessation of cessation, grasping at the cessation, destruction, and destruction of sentient beings, they would hold all seven of the above arguments, or one of the above arguments, in addition, there is no other argument. Such an animal will create such fates.” Thus, the Tathagata is wise, 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 knows as it really is 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, quiet, beautiful, etc.beyond the reach of simple, delicate logic, only the wise can perceive. These dharmas are self-knowledge, enlightenment and legends 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 Sa-Mons, Brahmins who advocate Current Nirvana, attachment to the current supreme Nirvana of sentient beings with five arguments. And these contemplatives, brahmins, what do they point to, and on what grounds, advocate Present Nirvana, the supreme deacon of the present Nirvana of sentient beings with 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 that ego does not exist. But that self is like that, not completely reaching the ultimate Nirvana. Why? Because the nature of sensual pleasures and impermanence, suffering, change. Because their nature is changeable, transformative, sorrow, lamentation, suffering, delay, and brain arise. When that self separates from sensual pleasures, from evil dharmas, attains and abides in the first jhāna; This meditation has application, has four, has joy and has happiness, due to separation of sensuality. Thus, the ego reaches the supreme present Nirvana.” Thus, there are people who maintain the supreme present Nirvana of sentient beings. fall as he said. I am not saying that ego does not exist. But that self is like that, not completely reaching the present ultimate Nirvana. Why? Because here meditation has a range of thoughts, so it is called gross. When that ego has range and four, attain and abide in the second jhāna. This meditation is inner peace, specialized knowledge of one scene, no search, no qualms, happiness born of concentration. Thus, the ego reaches the ultimate present Nirvana.” Thus, there are people who maintain the supreme present Nirvana of sentient beings 23. Another said: "Sir, there is such a self fall as he said. I am not saying that ego does not exist. But that self is like that, not completely reaching the present ultimate Nirvana. Why? Because here the mind is joyful and agitated, so it is called gross. When that ego does not covet joy, abides in equanimity, is mindful, has right wisdom, enjoys the body, which the sages call Joyful Rejoicing and abiding - attains and abides in the third jhāna.” Thus, the ego attains. Thus, there are those who hold the ultimate present Nirvana. Thus, There are those who uphold the current 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 such a self, 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 happiness, 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 ultimate Nirvana of sentient beings with five arguments. If, bhikkhus, there were ascetics and brahmins who advocated the present Nirvana, Regardless of the present supremacy of Nirvana of sentient beings, these will accept all five of the above, or one of the five above, and there will be no other. 26. 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 knows as it really is 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, difficult to see, difficult to realize, tranquil, beautiful, beyond the reach of mere logic, subtlety, 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. 27. The Male-stilts, those recluses and brahmins who discuss the future, have their views on the future, just on the future, will promote many different views with forty-four laws. challenge. Any recluse or brahman, bhikkhus, who discusses the future, holds a view of the future, and dwells on the future, 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 animal 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 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. What recluses or brahmins, bhikkhus, discuss the elementary past, discuss the future, discuss the elementary past and the future, and view the elementary past? and the future, he goes on to the primitive past and the future, promoting many different views. They will accept the above sixty-two arguments, or one of the above arguments, and nothing else. 30. 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 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, delicate logic, only those with wisdom can receive them. know. 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. 32. The Male-stilts, here are the Sa-Mon, the Brahmin who advocates Permanent Residency, attachment to ego and the world as permanent residence with four arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses and brahmins, the stimulation, fluctuations, distortions of those who are conditioned by craving. . 33. Male-stilts, here are the contemplatives and brahmins who advocate a part of Permanent Residency, a part of Impermanence, attachment to ego and the world as permanent for a class of sentient beings. and impermanence for another sentient being with the four arguments. That position is personal experience, not knowing, not seeing, the feeling of recluses, brahmins, excitement, wavering, distortions of those who are conditioned by craving. 34. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate Boundless Boundary, accepting 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 the fallacy of scurrying like an eel with four arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses and brahmins, the stimulation, fluctuations, distortions of those who are conditioned by craving. . 36. Hey Male-stilts, here are the Sa-Mons, Brahmins, advocates of Inhumanism, Accepting the self 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 primitive past, prejudiced about the primitive past, he just kept going about the primitive past, proposing many ideas. wrong view is different from the eighteen argument. This position is personal experience, not knowing, not seeing, the feeling of recluses and brahmins, the stimulation, fluctuations, distortions of those who are conditioned by craving. . 38. Hey Male-stilts, here are the Sa-Mons, Brahmins who advocate the Right Thought after death, the self-concept after death with sixteen arguments. That position is personal experience, not knowing, not seeing, The feeling of the recluses and brahmins is the stimulation and distortion of those who are conditioned by craving. 39. The Male-stilts, here are the Sa-Mons, the Brahmins who advocated no idea after death, the ego no idea after death with eight arguments. That 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 attachment of the ego, the non-idea, the non-idea after death with eight arguments. That 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 Sa-Mons, The brahmin advocates the annihilation theory, attachment to the annihilation, annihilation, and destruction of sentient beings with seven arguments. This position is personal experience, not knowing, not seeing, the feeling of recluses and brahmins, the stimulation, fluctuations, distortions of those who are conditioned 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 and brahmins, the stimulation, fluctuations, distortions of those who are conditioned by craving. . 43. Here, the Male-stilts, here are the recluse, the Brahmin, discussing about the future, having prejudices about the future, just about the future, promoting many different opinions with forty. four arguments. That policy is personal experience, is not knowing, not seeing, the feeling of recluses, brahmins, is the stimulation, wavering, distortion of those who are conditioned 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. Primordial 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 and brahmins, the stimulation, fluctuations, distortions of those who are conditioned by craving. . 45. The Male-stilts, here are the Sa-Mons, Brahmins, advocates Permanent Residency, attachment to the ego and the world is permanent residence with four arguments. That position arises due to touch (of the senses). 46. ​​Hey Male-stilts, here are the Sa-Mons, Brahmins hold that a part of Permanent Residency, a part of Impermanence, grasping for self and the world is permanent for one class of sentient beings and impermanent for another being with four arguments. That position arises due to touch (of the senses). 47. The Male-stilts, here are the Sa-Mons, the Brahmins who advocate Boundless Boundary Argument, accepting the world as boundless with four arguments. That position arises due to touch (of the senses). 48. Hey Male-stilts, here are the Sa-Mons, the Brahmins advocating false arguments. When asked about this or that problem, use the fallacy of scurrying 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, advocating inhumanism, attachment to the ego and the world due to inhumanity with two arguments. That position arises due to touch (of the senses). 50. Here, 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, and proposes 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-Mons, the Brahmins who advocated no idea after death, the ego no idea after death with eight arguments. That position arises due to touch (of the senses). 53. Hey, Male-stilts, here are the Sa-Mons, the Brahmins who advocate the Non-Friendship, the Non-Thought after death, clinging to the ego of non-being and non-idea after death with eight arguments. That position arises due to touch (of the senses). 54. Hey Male-stilts, here are the Sa-Mons, Brahmins advocating the Destruction of Destruction, the attachment to the destruction, destruction, and destruction of sentient beings with seven arguments. That position arises due to touch (of the senses). 55. Hey Male-stilts, here are the Sa-Mons, Brahmins who advocate Current Nirvana, attachment to the present Nirvana of sentient beings with five arguments. That position arises due to touch (of the senses). 56. The Male-stilts, here are the recluse, the Brahmin, discussing about the future, prejudiced about the future, just about the future, promoting many different views with forty different opinions. four arguments. That position arises due to touch (of the senses). 57. The Male-stilts, here are the Sa-Mons, Brahmins, discussion of the primitive past, discussion of the future, discussion of the primitive past and the future, the view of the primitive past and the future, just about the primitive past and the future, proposing many The wrong view is different from the sixty-two argument. That position arises due to touch (of the senses). 58. The Male-stilts, here are the Sa-Mons, Brahmins, advocates Permanent Residency, 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. The Male-stilts, here are the contemplatives, brahmins who advocate a permanent residence, 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. Hey Male-stilts, Here there are contemplatives and brahmins who advocate Boundless Boundary, and accept the world as boundless and 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 the fallacy of scurrying 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, Brahmins, advocating Inhumanism, attachment to the ego and the world due to inhumanity with two arguments. They cannot feel these positions without emotion. 63. The Male-stilts, here are the Sa-Mons, the Brahmins, discussing about the primitive past, prejudiced about the primitive past, y only about the primitive past, proposed many different opinions with eighteen arguments. These people cannot feel the above positions, if there is no emotion. 64. 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. They cannot feel these positions without emotion. 65. Hey Male-stilts, here are the Sa-Mons, the Brahmins who advocate the idea of ​​no idea after death, the self-gratification of having no idea after death with eight arguments. They cannot feel these positions without emotion. 66. 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, the non-idea after death with eight arguments. They cannot feel these positions without emotion. sixty seven. Here, bhikkhus, there are recluses and brahmins who uphold the doctrine of cessation, grasping at the cessation, annihilation, and destruction of sentient beings with seven arguments. They cannot feel these positions without emotion. 68. The Male-stilts, here are the Sa-Mon, the Brahmin who advocates Present Nirvana, the current attachment to Nirvana of sentient beings with five arguments. They cannot feel these positions without emotion. 69. The Male-stilts, here are the recluses, 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. The Male-stilts, here are the recluse, brahmin, discussing about the primitive past, discussing the future, discussions of the primitive past and the future, the views of the primal past and the future, and of the primal past and the 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 advocate a part Permanent Residency, part Impermanence; the Sa-Mons, Brahmins, advocates false argument; the Sa-Mons, Brahmins, advocates of Humanism; the recluses, brahmins, discussing about the primitive past, the recluses and brahmins upholding the doctrine of Right Thought after death, the contemplatives and brahmins upholding Non-ideology after death; the Sa-Mon, the Brahmin advocates the idea of ​​Non-Friendship, Non-Imagination after death; the samanas, Brahmin advocates Destruction of the treatise; the Sa-Mon, Brahmin advocates the current Nirvana; the Sa-Mon, the Brahmin discussing the primitive past; The recluses and brahmins who discuss the future, hold views on the primitive past and the future, and rely on the primitive past and the future, and promote many different views with sixty-two treatises. challenge. All 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, the hand arises; due to dependent origination, origination; Dependent origination arises, dependent origination, old age, death, sorrow, lamentation, suffering, grief, and displeasure arise. 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. The Male-stilts, there are Sa-Mons, Any brahmin who discusses the primitive past, or discusses the future, or discusses the primitive past and the future, holds the view of the primitive past and the future, he relies on the dark past. primordial and future, promoting many different views all of these are covered by the net of these sixty-two arguments, although they leap forward, they are still limited to being covered 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 jump 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, views of the primal past and future, promoting many different views, all of which are covered in the net of these sixty-two views; Even if they jump up, these people are still limited to being covered here. 73. The Male-stilts, the body of the Tathagata still exists, the things that lead to another life have been terminated. As long as his body existed, Zen people and humans could 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 Ànanda said to the Blessed One: - Miraculously, the World Honored One! How wonderful, white World-Honored One! What is this Dharma-door called, World-Honored One? - Hey, Ànanda, this method is called "Loi Vong", so let's worship it like that; called "Dharma Hammock", so that you can serve; called "Pham Vong", let's serve like that; called "Sword Hammock", let's be 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 are shaken.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.20/11/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.