HOW TO THINK MEDICAL Sutta - Kinti Sutta Thus I heard. Once the Blessed One was staying at Kusinara, in the forest of Baliharaṇa. Here, the Blessed One called the bhikkhus: "Bhikkhus," —"Yes, venerable sir." Those bhikkhus obeyed the Blessed One. The Exalted One said thus - What do you think, bhikkhus? Is it because of the clothes, the recluse Gotama preaching the Dharma? Or is it because of alms food, the recluse Gotama preached the Dharma? Or is it because human beings are ready to sit, the recluse Gotama preaches the Dharma? Or is it because of success or failure, the recluse Gotama preached the Dharma? —It is not so, venerable sir! We do not think: "For the sake of robes, the recluse Gotama preaches the Dharma. Or for the sake of begging food, the recluse Gotama preached the Dharma. Or for the sake of sitting, the recluse Gotama preached the Dharma. Or for the sake of success or failure, the recluse Gotama preaches the Dharma." —And thus, bhikkhus, to me, you do not think as follows: "Because of the clothes, the recluse Gotama preaches the Dharma ... for the sake of success or failure, the recluse Gotama preaches the Dharma". So, bhikkhus, what do you think about me?" —In this way, venerable sir, to the Blessed One, we think thus: "With loving-kindness, for the sake of others, and out of loving-kindness, the Blessed One preaches the Dharma." —Thus, bhikkhus, with regard to me, you think thus: 'With loving-kindness, for the sake of others, and out of loving-kindness, the Blessed One expounds the Dharma. Therefore, bhikkhus, the dharmas I teach you with superior knowledge, such as the Four Foundations of Mindfulness, the Four Right Efforts, the Four Consciousnesses, the Five Roots, the Five Powers, the Seven Parts of Bodhi, the Eightfold Noble Path . Here, you must learn all, in the spirit of harmony, joy, not quarrel with each other. And, bhikkhus, when you study in these dharmas, in a spirit of harmony and joy, without quarreling with one another, There may be two Male-stilts speaking differently about the Abhidhamma. Here, if you think as follows: "Between these Venerables, there is a difference in meaning, there is a difference in literature"; Here, any bhikkhu you think is easier to speak of, go to him and say: "Between the venerables there is a difference in meaning, there is a difference in terms of literature. In this regard, the Venerables must know that there is a difference in meaning, a difference in writing like this. Venerables should not quarrel with each other." Then a bhikkhu of the other sect, whom you think is more agreeable, should go to him and say thus: "Among the venerables there is a difference in meaning, there is a difference in literature. In this regard, the Venerables must know that there is a difference in meaning, there is a difference in writing like this. Venerables should not quarrel with each other." Thus, what is difficult to grasp, need to uphold is difficult to grasp. After being upheld and maintained, it is difficult to grasp what is difficult to grasp, what belongs to the Dharma, and what belongs to the Vinaya must be said. Here, if you think as follows: "Among these venerable ones, there is a difference in meaning, there is a uniformity in literature". Here, any bhikkhu you think is easier to speak of, go to him and say the following. “Among the venerable ones, there is a difference in meaning and a homogeneity in literature. In this regard, the Venerables must know that there is a difference in meaning and a uniformity of text like this. Venerables should not quarrel with each other." Then a bhikkhu from the other side that you think is more agreeable, go to him and say as follows: "Among the venerables there is a difference in meaning, there is a uniformity in literature. In this regard, the Venerables must know that there is a difference in meaning and a uniformity of text like this. Venerables should not quarrel with each other." Thus, what is difficult to grasp, What needs to be maintained and maintained is difficult to grasp, what is easy to hold and maintain is easy to hold. After receiving and upholding it is difficult to grasp what is difficult to grasp. After receiving and upholding it is easy to grasp what is easy to grasp, what belongs to the Dharma, and what belongs to the Vinaya must be said. Here, if you think as follows: "Among these venerables, there is the same meaning, there is a difference in the literature". Here, any bhikkhu you think is more agreeable to speak, go to him and say thus: "Among the venerables, there is the same meaning, there is a difference in terms of literature. In this regard, the Venerables must know that there is a similarity in meaning and a difference in terms of literature like this. But this is only a small matter, that is, the text: Venerables should not quarrel with each other over a trivial matter. Then a bhikkhu from the other side, whom you think is more agreeable, think of him and say thus: "Among the venerable ones, there is a similarity in meaning, there is a difference in writing. In this regard, the Venerables must know that there is a similarity in meaning and a difference in terms of literature like this. But this is only a small matter, i.e. literature. Venerables, don't argue with each other, because of a trivial matter." Thus, what is easy to grasp and maintain is easy to grasp, and what is difficult to grasp and maintain is difficult to grasp. After receiving and upholding it is easy to grasp what is easy to grasp, after receiving and upholding it is difficult to grasp what is difficult to grasp, what belongs to the Dharma, and what belongs to the Vinaya must be said. Here, if you think as follows: "Among these Venerables there is a similarity in meaning, there is a uniformity in literature"; Here, whichever bhikkhu you think is easier to speak of, go to him and say thus: "Between the venerables there is an identity of meaning and also an identity of literature. In this regard, The Venerables must know that there is a uniformity of meaning and also a uniformity of text like this. The venerable ones should not quarrel with each other." Then a bhikkhu from the other side, whom you think is more agreeable, should go to him and say thus: "Among the venerables, there is an identity of meaning and an identity of literature. In this regard, the Venerables must know that there is a unity of meaning and also a uniformity of text like this. Venerables should not quarrel with each other." Thus, what is easy to hold and maintain is easy to hold. After being upheld and maintained, it is easy to grasp what is easy to grasp, what belongs to the Dharma, and what belongs to the Vinaya, let it be said.” And, bhikkhus, when you study these dhammas in a spirit of harmony, joy, and without quarreling with one another, there may be another bhikkhu who breaks the precepts and breaks the law. Here, bhikkhus, do not rebuke hastily, the other individual needs to be vigilant. You must think, “There will be no harm to me, and no harm to the other. If the other person is not angry, not resentful, has a wise opinion, and is persuasive, then I can make him go beyond unwholesome, and dwell in kusala." Monks, if you think so, then you should say yes. But if, bhikkhus, you think thus: 'There will be no harm to me, and there will be harm to the other. The other person is angry, resentful, has a slow, but persuasive opinion, and we can make him go beyond unwholesome, and dwell in kusala. But this is only a minor matter, i.e. harm to the other person. And this is the bigger thing, that we can make this person go beyond akusala and dwell in kusala.” Monks, if you think so, then you should say yes. But, bhikkhus, if you think thus: "There will be no harm to me and no harm to the other. The other person has no anger or resentment, has a good opinion, but it is difficult to convince, and we can make him go beyond unwholesome and dwell in kusala. But this is only a minor matter, ie harm to us. And this is the bigger thing, that we can make this person go beyond akusala and dwell in kusala.” Monks, if you think like this, then you should say it's right. But, bhikkhus, if you think thus: "There will be harm to me and there will be harm to others. Others are angry, resentful, have slow opinions, are difficult to convince, and we can make this person go beyond unwholesome, settle into kusala. But this is only a minor matter, ie harming ourselves and harming the other person. And here's the bigger thing, that I can cause this person to go beyond unwholesome, to dwell in kusala." Monks, if you think like this, then you should say it's right. But, bhikkhus, if you think thus: 'I will be harmed and the other person will also be harmed. The other person is angry, resentful, has a slow opinion, is difficult to convince, and I cannot make this person go beyond unwholesome, to abide in good.” For such a person, bhikkhus, do not be disdainful. And, bhikkhus, when you study these things in a spirit of harmony, rejoicing, and not quarreling with one another, there may arise among you a speech, a stubborn opinion, a mind. hatred, anger, anger. Here, a bhikkhu from the other side, whom you think is more agreeable, should go to him and say thus: 'Friend, even though we study these things in a spirit of harmony. , rejoicing, not quarreling, having a speech act, a stubborn opinion, a mind of hatred, sadness, anger. If he knew that, the recluse would rebuke him." Answering righteously, bhikkhus, a bhikkhu should answer as follows: 'Friend, even though we study these dhammas in a spirit of harmony, joy, and not quarreling with one another. …, the recluse will rebuke.” But, friend, if you don't give up on that condition, can Nirvana be attained?" If the answer is righteous, bhikkhus, the bhikkhu should answer as follows: "Friend, without giving up this condition, Nirvana cannot be attained." Then a bhikkhu from the other side, whom you think is more agreeable, should go to him and say thus: "Friend, even though we study these dharmas... the recluse will rebuke him. blame”. Answering rightly, bhikkhus, Male-stilts must answer as follows: "Friend, even if we ..., the recluse will rebuke." But, friend, if this condition is not given up, can Nirvana be attained?" If the answer is righteous, bhikkhus, the bhikkhu should answer as follows: "Friend, without giving up this condition, Nirvana cannot be attained." But, bhikkhus, if other monks asked that bhikkhu and said, 'Are those bhikkhus able to transcend unwholesomeness and dwell in wholesomeness? If answering correctly, bhikkhus, a bhikkhu should answer as follows: "Here, friend, I go to the Blessed One and the Blessed One preaches his Dharma to me. After hearing that dharma, I told those bhikkhus. When those bhikkhus have heard that dharma, they themselves transcend unwholesomeness and dwell in kusala." Answer thus, monks, Male-stilts do not praise themselves and criticize others. He explains the dharma according to the dharma, and not a single one of the dharma friends utters arbitrary speech that can lead to slander. Thus the Blessed One preached. The Male-stilts happily accepted the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.13/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.