MEDICAL SUCCESS III TIPIṬAKA Sutta. The Middle Ages Suttas III - Devadaha Suttas DEVADAHA Suttas - Devadaha Suttas Thus I heard: At one time the Blessed One was dwelling among the Sakkas. Devadaha is a town of Sakka. There, the World-Honored One called the bhikkhus: "Monks." "—Yes, venerable sir." Those bhikkhus obeyed the Blessed One. This is what the Blessed One said: "Bhikkhus, there are certain ascetics and brahmins who have the following theory and view: "Whatever sensations this man experiences, feels pleasant, suffering or non-suffering or non-pleasant feeling, all are caused by past karma; With the burning, cessation of past karma, with the non-creation of new karma, there will be no progress to the future. Because there is no progress to the future, karma ceases; due to the cessation of karma, the cessation of suffering; due to the cessation of suffering, the feeling of being annihilated; Because feeling is extinguished, all suffering will cease.” This, bhikkhus, is the theory of the Nigaṇṭhas. I say thus, bhikkhus, I go to the Nigaṇṭhas and say thus: “—Is it true, Venerable Nigaṇṭhas, that you have the following theory, the following view: “Common sense? What feeling does this person receive, happy feeling, painful feeling or not suffering or not feeling happy, all are caused by past karma; With the burning, cessation of past karma, with the non-creation of new karma, there will be no progress to the future. Because there is no progress to the future, karma is destroyed, due to the cessation of suffering, karma is destroyed; due to the cessation of suffering, the feeling of being annihilated; Since feeling has ceased, will all suffering be eradicated?" If, bhikkhus, those Nigaṇṭhas, when asked by Me, claim to have said so, I would say thus: "—Sage Nigaṇṭhas, Do you know: "In the past, we existed, we did not exist?" “—Sage, it is not like that. “—Sage Nigaṇṭha, do you know: “In the past, we did bad karma, we didn’t create bad karma?” “—Sage, it is not like that. “—Sage Nigaṇṭha, do you know: “Do we create evil karma like this or that?” “—Sage, it is not like that. “—Sages of Nigaṇṭha, do you know: “Suffering of this degree has been eradicated or suffering of this degree must be eradicated, or with the cessation of suffering of this degree, all suffering will be annihilated?” “—Sage, it is not like that. “—Sage Nigaṇṭha, do you know: “The cessation of unwholesome dhammas right now or the attainment of kusala dhammas?” “—Sage, it is not like that. “—Sage Nigaṇṭhas, as you have said, you do not know: “In the past, we existed, we did not exist”; You don't know: "In the past, we have created bad karma, we didn't create bad karma"; You don't know: "We have created bad karma like this, or like that"; he did not know: "Suffering levels like this have been eradicated, suffering levels like this need to be eradicated, or with the cessation of suffering levels like this, all suffering will be eradicated"; they don't know: "The cessation of the akusala in the present or the achievement of the kusala"; Such is the case, is it a reasonable time, when the Venerable Nigaṇṭhas replied: "Whatever feelings this person experiences, pleasant feelings, painful feelings, or non-painful or non-pleasant feelings, all are caused by human factors. Past karma, with the burning, cessation of past karma, with the non-creation of new karma, there will be no progress to the future. Because there is no progress to the future, karma is destroyed; by the cessation of karma, the cessation of suffering; due to the cessation of suffering, the feeling of being annihilated; Because feeling is annihilated, all painful feelings will be eradicated?" “—Sage Nigaṇṭha, if you were to know: “In the past, we existed, we did not exist”; You know: "In the past, we have created bad karma, we did not create evil karma"; You know: "We have created bad karma like this, or like that"; You know: "Suffering of this degree has been eradicated, or suffering of this degree must be eradicated, or with the cessation of suffering of this degree, all suffering will be eradicated." ; They know: "The cessation of the akusala in the present or the achievement of the kusala"; Such is the case, the time is reasonable when the Venerable Nigaṇṭha replied: “Whatever feelings this person receives, pleasant feelings, painful feelings, or non-painful, non-pleasant feelings, are all caused by the multiplication of past kammas with the burning and destruction of past kammas; With the non-creation of new karmas, there will be no progress to the future. Because there is no progress to the future, karma is destroyed; due to the cessation of karma, the cessation of suffering; Because of the cessation of suffering, the cessation of feeling, the cessation of feeling, the cessation of all suffering." “—Sages Nigaṇṭha, for example, a person is shot by an arrow, the arrow is heavily poisoned. That person, due to the cause of the arrow, experiences the sensations of pain, suffering, and suffering. His friends and blood relatives invited a surgeon to come. The surgeon took a knife and cut the wound wide. He cuts the wound with a knife and experiences pain, suffering, and pain. The surgeon looked for the arrow with the detector. Due to the cause of being probed by the arrow with the detector, he experiences the sensations of pain, suffering, and suffering. The surgeon pulled the arrow out of the man. Because of the cause, he is able to draw an arrow and experience the sensations of pain, suffering, and suffering. The surgeon burned the wound with red coal (or covered the wound with a hot cloth like red coal). That person, due to the burning of coal in the mouth of the wound, experiences the sensations of pain, suffering, and suffering. After a while, when the skin has begun to heal over the wound, he is free from illness, at peace, free, at ease, and goes where he wants. He thinks as follows: "In the past I was shot by an arrow, which was heavily poisoned with poison. Due to the emotional cause of the arrow, we experience the sensations of pain, suffering, and suffering. Friend, My blood relatives invited a surgeon to come. The surgeon took a knife and cut the wound wide. I, by the knife, cut open the wound and received the sensations of pain, suffering, and suffering. The surgeon looked for the arrow with the detector. Because the cause is detected by the arrow with the detector, we experience the sensations of pain, suffering, and suffering. That surgeon pulled the arrow out of me. Because the cause of the arrow is drawn, we experience the sensations of pain, suffering, and suffering. That surgeon burned the wound with red coal (or covered the wound with a hot cloth like coal). Due to the cause of the wound being burned by burning coals, we experience the sensations of pain, suffering, and suffering. Now that the skin has begun to heal on the wound, I am not sick, at peace, free, at ease, and go wherever I want.” “Thus, friends Nigaṇṭha, if you were to know: “In the past, we were, we were not”; You are told: "In the past, we have created bad karma, we have not created bad karma", You are told: "We have created bad karma, like this or that", you are know: “Suffering of this degree has been eradicated, or suffering of this degree should be eradicated; or with the cessation of suffering of this degree, all suffering will be eradicated"; They know: "The cessation of the akusala in the present or the achievement of the kusala"; Such is the case, the time is reasonable when the Venerable Nigaṇṭhas replied: "Whatever feelings this person experiences, pleasant feelings, painful feelings, or neither pain nor pleasure are all caused by karma. past; With the burning, cessation of past karma, with the non-creation of new karma, there will be no progress to the future. Because there is no progress to the future, karma is destroyed; due to the cessation of karma, the cessation of suffering; due to the cessation of suffering, the feeling of being annihilated; Because feeling is destroyed, all suffering will be eradicated.” "Sage Nigaṇṭha, and since you are not known: "In the past, we existed, we did not exist"; You must not know: "We have created evil karma, we do not create evil karma"; You must not know: "We have created bad karma like this, or like that"; You must not know: "Suffering of this degree has been eradicated, or suffering of this degree must be eradicated, or with the cessation of suffering of this degree all suffering will be eradicated." "; He did not know: "The cessation of the akusala in the present or the achievement of the kusala"; It is not reasonable at all when the Venerable Nigaṇṭhas replied: “Whatever feelings people feel, happy feelings, painful feelings, or neither painful nor unpleasant feelings, all are caused by past karma; with burning, cessation of past karma; With the non-creation of new karmas, there will be no progress to the future. Because there is no progress to the future, karma is destroyed; due to the cessation of karma, the cessation of suffering; due to the cessation of suffering, the feeling of being annihilated; Because feeling is destroyed, all suffering will be eradicated.” When, bhikkhus, those Nigaṇṭhas were told to Me: "—Friend, Nigaṇṭha Nātaputta is omniscient, omniscient, claiming to have all knowledge, thus: 'Even if I go, , standing, sleeping, and waking, knowledge always exists continuously in us. He said thus: "O Nigaṇṭhas, if in the past you have done evil karma, let it be consumed by this painful asceticism. It is by protecting the body, protecting the speech, and protecting the mind here, right now, that we do not do karma in the future. With the burning away, the cessation of past karma, with the non-creation of new karma, there is no progress to the future. Because there is no progress to the future, karma is destroyed; due to the cessation of karma, the cessation of suffering; due to the cessation of suffering, the feeling of being annihilated; Because feeling is destroyed, all suffering will be eradicated.” And since we accept it and we endure it, we rejoice.” When I was told this, bhikkhus, I said to those Nigaṇṭhas: “—Friends, Nigaṇṭhas, there are these five things, even now there are two retributions. What is the year? Faith, joy, custom, evaluation of reasons (akaraparivitakka), patience to accept life (wrong) views. These five dharmas, in the present moment, have two retributions, Nigaṇṭha friends. Here, what is the faith of those Nigaṇṭha Venerables in the Teacher of the past? What is the joy, what is the custom, what is the evaluation of the reason, what is the patience to accept (wrong) views of them?" Having said that, bhikkhus, I do not see a legitimate answer among the Nigaṇṭhas. And again, bhikkhus, I say to those Nigaṇṭhas thus: “—What do you think, Venerable Nigaṇṭhas? When you are earnestly diligent, earnestly diligent, do you then experience painful, sudden, painful, agonizing, painful feelings? And while you are not earnestly diligent, not earnestly diligent, then are you not experiencing painful, sudden, painful, agonizing, painful feelings? “—Sage Gotama, when we are earnestly diligent, earnestly diligent, then we experience painful, sudden, painful, agonizing, painful feelings. And while we are not earnestly diligent, not earnestly diligent, then we do not experience painful, sudden, painful, agonizing, painful feelings. “—Thus, friends Nigaṇṭha, when you are earnestly diligent, earnestly diligent, then you experience painful, sudden, painful, agonizing, painful sensations. And while you are not earnestly diligent, not earnestly diligent, then you do not experience painful, sudden, painful, agonizing, painful feelings. Such is the case, the time is reasonable when the Venerable Nigaṇṭhas replied: "Whatever feelings this person experiences, pleasant feelings, painful feelings, or non-painful or unpleasant feelings, all are caused by karma. past; with burning, the destruction of past karma, With the non-creation of new karmas, there will be no progress to the future. Because there is no progress to the future, karma is destroyed; by the cessation of karma, the cessation of suffering; due to the cessation of suffering, the feeling of being annihilated; Because feeling is destroyed, all suffering will be eradicated.” “If, Nigaṇṭha friends, while you are earnestly diligent, earnestly diligent, then the sensations of pain, sudden onset, pain, suffering, anguish are existent. And while you are not earnestly diligent, not earnestly diligent, then the feelings of anguish, suddenness, pain, suffering, and pain are also present. Such is the case, the time is reasonable when the Venerable Nigaṇṭhas replied: "Whatever feelings this person experiences, pleasant feelings, painful feelings, or non-painful or unpleasant feelings, all are caused by karma. the past, with the burning, the cessation of past karma… (as above)… all suffering is eradicated.” “And since, sages Nigaṇṭha, while you are earnestly diligent, earnestly diligent, then you experience feelings of pain, sudden onset, pain, agonizing pain, while you You are not earnestly diligent, not earnestly diligent, then you will not experience painful, sudden, painful, agonizing, painful feelings. Thus, it is you, while experiencing painful, sudden, painful, agonizing, painful sensations, being deceived by ignorance, ignorance, and stupidity, when you say: "Common what feeling this person receives, happy feeling, painful feeling, or not suffering or not feeling happy, all are caused by past karma; With the burning, cessation of past karma, with the non-creation of new karma, there will be no progress to the future. Because there is no progress to the future, karma is destroyed; by the cessation of karma, the cessation of suffering; due to suffering is eliminated; feeling is annihilated; Because feeling is destroyed, all suffering will be eradicated.” Having said that, bhikkhus, I do not see a reasonable answer among the Nigaṇṭhas. And again, bhikkhus, I say to those Nigaṇṭhas thus: “—What do you think, Venerable Nigaṇṭhas? Is it possible: "May this present kamma, by effort, or by effort, cause future fruition?" “—No, Sage. “—Is it possible: “May this future kamma, due to effort or effort, cause the present fruition?” “—No, Sage. “—Sage Nigaṇṭha, what do you think? Is it possible: “May the karma of receiving this happy life, By effort or diligence can one receive a life of suffering?" “—No, Sage. “—Is it possible: “May the karma of receiving this painful feeling, through effort or diligence, be able to obtain a pleasant feeling?” “—No, Sage. “—Sage Nigaṇṭha, what do you think? Is it possible: "May this kamma for which this fruition has been matured, due to diligence or diligence, may become immature?" “—No, Sage. “—Is it possible: “May this karma for which the fruition of the fruition has not been matured, through diligence or diligence, can become mature?” “—No, Sage. “—Sage Nigaṇṭha, what do you think? Is it possible: "May the karma of this multi-faceted life, due to diligence or diligence, become a short-lived life?" “—No, Sage. “—Can it be said: "May this short-lived karma be due to diligence or due diligence to become a life span?" “—No, Sage. “—Sage Nigaṇṭha, what do you think? Is it possible: "May this kamma with life-span due to effort or diligence become kamma without a feeling?" “—No, Sage. “—Is it possible: “May this kamma without a feeling, by effort or diligence, become kamma with a feeling?” “—No, Sage. “—Thus, Nigaṇṭhas, it is not possible: 'May this present kamma, due to effort or diligence, become the kamma to bear fruit in the future. Impossible: 'May this future kamma, either by effort or by effort, become the kamma for the present fruition'. Impossible: 'May the kamma of receiving this pleasant feeling, through effort or diligence, become the kamma of receiving a painful feeling'. Impossible: "May the kamma of receiving this painful feeling, through effort or diligence, become the kamma of receiving a pleasant feeling." Impossible: 'May this kamma for which the fruition of the fruition has been matured, due to diligence or diligence, may become immature'. Impossible: "May the karma that results in this untimely life, due to the effort or diligence required, become mature." Impossible: "May this karma of many living things, due to diligence or diligence, become short of life." Impossible: "May this low-life-span karma, due to diligence or diligence, become multi-pleasure." Impossible: "May the kamma of not having this feeling, through effort or diligence, become a feeling." Impossible: "May the kamma of having this life, by effort or diligence become without feeling." Such is the case, The time when the efforts of the Venerable Nigaṇṭhas are fruitless, their diligence is fruitless." This, monks, is what the Nigaṇṭhas say. Monks, the ten legal doctrines (depending on the doctrine of Vadanuvada) so spoken by the Nigaṇṭhas lead to criticism: (1) If, bhikkhus, sentient beings were due to their deeds too much. In the past, experiencing pleasure and pain, in this time, bhikkhus and Nigaṇṭhas really did evil deeds in the past, so now they have to experience such painful, agonizing, and painful feelings. (2) If, bhikkhus, sentient beings created by a Creator experience feelings of pleasure and pain, at this time, bhikkhus, nigaṇṭhas are really created by an evil Creator. , because now they experience feelings of pain, suffering, suffering. (3) Thus, monks, If sentient beings, due to the association of conditions (sangatibhava), experience pleasure and pain, at this time, bhikkhus, nigaṇṭhas are really associated with evil, because now they experience painful, painful sensations. , such suffering. (4) If, bhikkhus, sentient beings of human origin (ahbijati) experience feelings of pleasure and pain, at this time, bhikkhus, nigaṇṭhas are indeed reborn of evil, because they now receive them. experience such painful, agonizing, painful sensations. (5) If, bhikkhus, sentient beings, due to present human effort, experience pleasure and pain, then at this time, bhikkhus, the Nigaṇṭhas have indeed created the present evil effort, for they are now experiencing feelings of pain, suffering, anguish. (6) If, bhikkhus, sentient beings experience pleasure and pain through past deeds, the Nigaṇṭhas deserve to be criticized. If sentient beings do not experience pleasure and pain through past deeds, the Nigaṇṭhas deserve criticism. (7) Bhikkhus, if sentient beings who have been created by a Creator experience pain and pleasure, the Nigaṇṭhas are to be criticized. If sentient beings who have not been caused by a Creator experience pain and pleasure, the Nigaṇṭhas deserve to be criticized. (8) If, bhikkhus, sentient beings are subject to a combination of conditions of pleasure and pain, the Nigaṇṭhas deserve to be criticized. If sentient beings are not due to the combination of conditions to experience pleasure and pain, the Nigaṇṭhas deserve to be criticized. (9) If, bhikkhus, sentient beings of the human race experience pleasure and pain, the Nigaṇṭhas deserve to be criticized. If sentient beings who are not of human origin experience pleasure and pain, the Nigaṇṭhas deserve to be criticized. (10) Now, bhikkhus, if sentient beings, due to human needs, are now experiencing pleasure and pain, Nigaṇṭhas deserve criticism. If sentient beings who are not due to human need now experience pleasure and pain, the Nigaṇṭhas deserve criticism. This, bhikkhus, is what the Nigaṇṭhas say. Monks, the ten legal doctrines the Nigaṇṭhas have spoken thus lead to criticism. Thus, bhikkhus, the efforts of the Nigaṇṭhas are fruitless, their diligence fruitless. —And how, bhikkhus, is effort fruitful? Here, bhikkhus, a bhikkhu does not allow his self to be subdued, overcome by suffering, and does not forsake the lawful pleasant feeling, and does not allow it to dominate. He knows thus: "While I exert myself against this cause of suffering, by resisting the cause of suffering, I have no desire. But while we are equanimous towards this cause of suffering, while we practice equanimity, we have no craving.” When a bhikkhu is diligent in resisting the cause of suffering, due to his diligence against the cause of suffering, he has no desire. So here he is diligently fighting against the cause of suffering. But while he is equanimous towards the cause of suffering, while cultivating equanimity he has no craving. So here he practices equanimity. While he is diligent against that cause of suffering, by exerting himself against the cause, he has no desire. Thus the suffering for him is extinguished. While he is equanimous towards that cause of suffering, while he develops equanimity he has no craving. Thus the suffering for him is extinguished. Bhikkhus, for example, a person is in love with a woman, with a passionate mind, ardent admiration, ardent affection. He saw this woman standing with another man, talking, joking and laughing. Hey monks, What do you think? Does that person, when he sees this woman standing with another man, talking, joking, and laughing, does he have sorrow, lamentation, pain, grief, and despair? —Yes, sir, venerable sir. Why? Because he is in love with that woman, passionately in mind, passionately in love, passionately in love. Therefore, when that person sees that woman standing with another man, talking, joking and laughing, he should feel sorrow, lamentation, pain, grief, and despair. —But, bhikkhus, he might think thus: 'I am in love with this woman, passionately in mind, ardently adored, ardently attached. When we see this woman standing with another man, talking, joking and laughing, I get sorrow, lamentation, pain, grief, and despair. So let us give up our attachment to this woman.” Then he gave up his attachment to the other woman. After a while, he saw the other woman standing with another man, talking, joking and laughing. What do you think, monks? When he sees that woman standing with another man, talking, joking, and laughing, does he have sorrow, lamentation, suffering, and grief? —Venerable Sir, no. Why? White World Honored One, because this person is no longer attached to that woman. Therefore, when he sees that woman standing with another man, talking, joking, and laughing, he does not give birth to grief, pain, sorrow, or despair. —In the same way, bhikkhus, a person does not allow his self to not be subdued, overcome by suffering, and does not renounce the lawful pleasant feeling, and does not let it dominate. He knows thus: "While I exert myself against this cause of suffering, by resisting the cause of suffering, I have no desire. But while we are equanimous towards this cause of suffering, while we practice equanimity, we have no craving.” When he is diligent against the cause of suffering, by exerting himself against the cause of suffering, he has no desire. So here he is diligently fighting against the cause of suffering. But while he is equanimous towards the cause of suffering, while cultivating equanimity he has no craving. So here he practices equanimity. While he is diligent against that cause of suffering, by exerting himself against the cause, he has no desire. Thus, suffering for him is eradicated. While he is equanimous towards that cause of suffering, while he develops equanimity he has no craving. Thus, suffering for him is eradicated. Thus, bhikkhus, effort is fruitful, diligence is fruitful. Again, monks, The bhikkhu thinks again: "When I dwell in bliss, unwholesome dhammas increase, kusala dhammas diminish. But when we diligently use suffering against self, akusala dhammas decrease, kusala dhammas increase. So let us diligently use suffering against self." He diligently uses suffering against self. Due to the effort to use suffering against self, unwholesome dhammas decrease, kusala dhammas increase. He, after a while, does not diligently use suffering against the self. Why? For the sake of that bhikkhu-stilts effort to use suffering against the self has achieved. Therefore, after a while he does not diligently use suffering against self. For example, bhikkhus, a person making an arrow heats and heats the body of the arrow between two flames, making the arrow body straight and malleable. But, bhikkhus, when the body of a person's name makes a name, Heated and heated between two flames becomes straight and malleable, after a while he no longer heats and heats the arrow body between the two flames, making the arrow body straight and malleable. Why? For the purpose of the arrow maker heating and heating the arrow body between two flames, making the arrow body straight and malleable has been accomplished. Therefore, after a while, he is no longer heated, heating the arrow body between two flames to become straight and malleable. In the same way, bhikkhus, that bhikkhu thinks thus: 'When I dwell in bliss, unwholesome dhammas increase, wholesome dhammas diminish. But when we diligently use suffering against self, akusala dhammas decrease, kusala dhammas increase. So let us diligently use suffering against self." He diligently uses suffering against self. Due to the effort to use suffering against self, unwholesome dhammas decrease, kusala dhammas increase. He, after a while, does not diligently use suffering against the self. Why? For the sake of that bhikkhu-stilts effort to use suffering against the self has achieved. Therefore, after a while, he does not diligently use suffering against self. Thus, bhikkhus, is the need for fruition. Again, bhikkhus, here the Tathagata is born in the world, an Arahant, Perfectly Enlightened, Fully Enlightened, Well-Known, World-Knower, Unsurpassed, Master-Master, God, the Buddha, the World-Honored One. The Tathagata, after personally realizing himself with superior wisdom, this world, which is the heavenly realm, the demon world, and the Brahma world, including this world with contemplatives, brahmins, gods, and humans, declares this. He was enlightened. He preached the Dharma that was good in the beginning, good in the middle, good in the end, full of meaning, He taught the holy life of complete purity. A householder or a patriarch, or a person born in a (lower) caste, hears that dharma and, after hearing it, develops faith in the Tathagata. When he has such faith, he thinks: "Family life is full of ups and downs, the road is full of dust. The monastic life is as liberal as space. It is not easy for a person living at home to be able to live the holy life completely fully, completely, completely pure, white as a shell. So we should shave off our hair and beard, put on the kashāya, go forth from the home life, renounce the family, live without family.” Some time later, that person abandons small possessions, or abandons large possessions, abandons small relatives, or leaves large relatives, shaves off his hair and beard, puts on a kashāya, and leaves home, giving up. family, living without family. Thus he ordained, practice the precepts and conduct of the life of the bhikkhus, abstaining from killing, abstaining from killing, abandoning the staff and sword, knowing shame, fear, compassion, living compassionately for the happiness of all sentient beings. and sentient beings. He abstains from taking what is not given, abstains from taking what is not given, desires only what is given, lives a pure life, does not steal. He renounces the non-Brahma life, lives according to the holy life, lives a life of seclusion, abstaining from lowly lust. He abstains from lying, speaks truthfully, regards the truth, is certain, trustworthy, does not deceive the world. He forsakes two-tongued speech, abstains from two-toned speech, hears something in this place, and does not go to another place to speak in order to cause division in these people; If you hear something over there, don't go and tell these people to create divisions among others. Thus, he lives in harmony with the schismatics, encouraging those in harmony, rejoice in harmony, delight in harmony, rejoice in harmony, speak words that lead to harmony. He abstains from evil speech, abstains from evil speech, speaks words that are gentle, pleasing to the ear, endearing, sympathetic to the mind, elegant, pleasing to many; he said such words. He abstains from frivolous speech, abstains from frivolous speech, speaks at the right time, speaks truthfully, speaks with meaning, speaks the Dharma, speaks the law, speaks words worthy of preservation, words that are timely and reasonable. , systematic, useful. He abstains from harming the seeds and plants, eats one meal a day, does not eat at night; give up unfashionable dishes; give up going to dance, singing, music, performances; waive wreaths, fragrances, lotions, jewelry, and fashions; abandon the use of high beds and large beds; renounce gold and silver; refuse to accept live seeds; abstain from accepting raw meat, renounce women and girls; abstain from accepting male and female slaves; refuse to accept sheep and goats; refuse to accept poultry and pigs; refuse to accept elephants, oxen, horses and mares; give up not to receive upland fields; refuse to use people as brokers or act as brokers themselves; abstain from trading; abandon the frauds of balance, money and measurement; abstain from wrong practices such as bribery, fraud, fraud; abstain from hurting, killing, restraining, plundering, stealing, plundering. He lives knowingly enough, content with a robe to cover his body with alms food to sustain himself, and carries with him wherever he goes (y and bowl). Just as a bird flies everywhere with two wings, so too, a bhikkhu is content with a robe to cover his body, with alms food to sustain himself, taking it wherever he goes. He achieves this holy skandha, and enjoys an unblemished inner happiness. When the eye sees form, he does not grasp the general sign, does not grasp the particular characteristic. What are the causes, because the eye is not controlled, that causes craving, grief, evil, and unwholesome things to arise, he subdues those causes himself, protects the eye, practices child protection. eye. When the ear hears the sound… the nose smells the incense… the tongue tastes the taste… the body feels… the mind perceives the dharmas, he does not grasp the general characteristics, does not grasp the particular characteristics, what are the causes, because the mind faculty is not controlled, causes craving, grief, and evil unwholesome states to arise, he subdues that cause, upholds the mind-base, practices the maintenance of the mind-base. He achieves the Saints who protect these senses, and enjoys a pleasant and unstained feeling inside. The position when going forward, when going back and forth are aware; when looking straight, when looking around are aware; when you bend your arms, when stretching hands are aware; when wearing double y, bowl, upper y are aware; when eating, drinking, chewing and swallowing, be aware; when defecating, urinating are awake; When walking, standing, sitting, lying, waking, speaking, and being quiet, all are aware. He achieves this noble world aggregate, attains this saintly protector of the senses, attains this noble mindfulness of awareness, chooses a secluded abode, such as a forest, a tree stump, a ravine, a rock cave, a charnel ground , outdoor groves, piles of straw. After eating and returning from his alms round, he sat cross-legged, with his back straight in the place mentioned above, and abiding mindfully in front of him. He abandons sensual desire in the world, lives with a mind free from lust, purifies his mind of lust and covetousness. Abandoning anger, he lives with a mind free from anger, with loving-kindness and compassion for all sentient beings, purging his mind of anger. Abandoning sloth and drowsy, he lives free from divorce and torpor, with the mind towards the light, mindfulness and awareness, cleansing the mind of drowsy and dullness. Abandoning restlessness and remorse, he lives without agitation, inwardly calm, purifies his mind of restlessness and remorse. Abandoning doubt, he lives free from doubt, without hesitation, purging his mind of doubt about kusala. He, abandoning the five hindrances that defile the mind, makes this wisdom dull, detaches from sensual pleasures, renounces unwholesome dhammas, attains and abides in the first jhāna, a state of rapture and bliss born of detachment from sensual pleasures, has search, there are four. Thus, bhikkhus, effort is fruitful, diligence is fruitful. And again, bhikkhus, a bhikkhu has ceased to seek and thought, and attains and abides in the second jhāna, a state of bliss born of concentration, free from thought, without thinking, with one mind inwardly still. Thus, bhikkhus, effort is fruitful, diligence is fruitful. And again, monks, The Bhikkhu-stilts rejoicing, living in equanimity, mindfully aware, feeling the pleasure of life, which the Saints call equanimity, peace, and abiding in the third meditation. Thus, bhikkhus, effort is fruitful, diligence is fruitful. And again, bhikkhus, a bhikkhu who has let go of pleasure, pain, and joy and grief has been experienced before, and has attained and abided in the fourth jhāna, free from pain, without pleasure, with pure mindfulness. Thus, bhikkhus, effort is fruitful, diligence is fruitful. With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm, and unmoving, he directs his mind to complete life wisdom. He remembers past lives, such as one life, two lives, three lives, four lives, five lives, twenty lives, forty lives, fifty lives, one hundred lives, one thousand lives, one hundred thousand lives. , many destructive kalpas, many successful eons. He remembers: "In that place, I have this name, this family, this class, this way of eating and drinking, this kind of suffering and happiness, and my life span like this. After being there, I was born there. In that place, I had such a name, such a family name, such a caste, this way of eating and drinking, such a painful life, such a life span. After I died there, I was born here.” Thus he remembers past lives, also with outlines and details. Thus, bhikkhus, effort is fruitful, diligence is fruitful. With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm, and unmoving, he directs his mind to the birth and death wisdom of sentient beings. He with his pure divine eye, superhuman, sees the life and death of living beings. He clearly understands that sentient beings are inferior, the noble, the beautiful, the ugly, the fortunate and the unfortunate, all due to their actions. He thinks: "Indeed, these beings accomplish evil deeds of the body, accomplish evil deeds of speech, accomplish evil deeds of mind, slander the nobles, follow wrong views, create evils. profession according to wrong views. These people, after the breakup of the body, after death, must be reborn in an evil realm, a bad destination, a lower realm, and a hell. As for these beings, they accomplish virtuous deeds of body, accomplish virtuous deeds of speech, accomplish virtuous deeds of mind, do not slander the sages, follow right view, create karma according to right view, This person, after the breakup of the body, after death, is reborn in good destinations, in the heavenly world, in this world. Thus he, with his pure divine eye, superhuman, sees the life and death of living beings. He clearly understands that sentient beings, the lowly, the noble, the beautiful and the ugly, the fortunate and the unfortunate, are all due to their actions. Thus, bhikkhus, effort is fruitful, diligence is fruitful. With such a mind centered, pure, clear, unblemished, free from afflictions, pliable, easy to use, firm, and unmoving, he directs his mind to the taint of knowledge. He understands as it really is: 'This is suffering', understands as it really is: 'This is the origin of suffering', understands as it really is: 'This is the cessation of suffering,' understands as it really is: 'This is the Path leading to suffering. cessation" knowledge as it really is: "These are the taints", knowledge as it really is: "This is the cause of the taints", knowledge as it is: "This is the destruction of the taints", knowledge as true: "This is the Path leading to the destruction of defilements". By knowing thus, seeing thus, his mind is freed from the taint of sensual desire, from the taint of being, get rid of illegal ignorance. With regard to the liberated self thus arises the understanding: 'I am liberated'. His wisdom: "Birth has ended, the holy life has been accomplished, what needs to be done has been done; After the present life, there is no going back to this life.” Thus, bhikkhus, effort is fruitful, diligence is fruitful. This, monks, is what the Tathagata says. Monks, the ten legal doctrines of the Tathāgata, thus spoken of, lead to praise: (1) If, bhikkhus, sentient beings were to experience happiness as a result of past deeds. suffering, this time, bhikkhus, the Tathagata has really done good deeds in the past, so now he has received such a feeling of nostalgia. (2) If, bhikkhus, sentient beings, created by the cause of a Creator, experience pleasure and pain, at this time, bhikkhus, the Tathagata was really created by a good Creator, so now the new life is not pirated life like that. (3) If, bhikkhus, sentient beings, due to the combination of conditions, experience pleasure and pain, at this time, bhikkhus, the Tathagata is truly united by virtue, so now they will experience no defilement. such longevity. (4) If, bhikkhus, sentient beings, who were born in the human race, experienced pleasure and pain, then at this time, bhikkhus, the Tathāgata truly received a good birth, and thus now experience such a life of unstained pleasure. (5) If, bhikkhus, sentient beings who experience happiness and suffering through human effort now, at this time, bhikkhus, the Tathagata has indeed made good effort now, because now they experience no corruption. such bliss. (6) If, bhikkhus, sentient beings experience pleasure and pain as a result of past actions, the Tathagata is worthy of praise. If sentient beings experience happiness and suffering without the cause of past actions, the Tathagata deserves praise. (7) Monks, If sentient beings, created by human beings by a Creator, experience pleasure and pain, the Tathagata is worthy of praise. If sentient beings, not created by a cause, by a Creator, experience pleasure and pain, the Tathagata deserves praise. (8) If, bhikkhus, sentient beings, due to a combination of conditions, experience pleasure and pain, the Tathagata deserves praise. If sentient beings do not, due to the conditions associated with them, receive pleasure and pain, the Tathagata deserves praise. (9) If, bhikkhus, sentient beings were to experience pleasure and pain because of human beings, the Tathagata should be praised. If sentient beings, not due to human beings, experience pleasure and pain, the Tathagata deserves praise. (10) Monks, if sentient beings who are in need of human beings now experience pleasure and pain, the Tathagata is worthy of praise. This, monks, is what the Tathagata says. Hey monks, These ten legal doctrines The Tathagata has said, leading to praise. As 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=SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.13/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.