Pañcattaya Sutta. Like this I hear. On one occasion the Blessed One was staying at Sāvatthi, Jetavana, at the monastery of Anāthapiṇḍika. Here, the Blessed One called the monks: "Bhikkhus" - "Yes, venerable sir". Those bhikkhus obeyed the Blessed One. The Blessed One said as follows: Discourse on the future —Bhikkhus, there are some recluses and brahmins who discuss the future, discuss the future. different point of view. Here are some statements: "After death, the self is not sick, has perception". Here some claim: "After death, the self is not sick, utopian". Here are some statements: "After death, the self is free from disease, non-perception and non-perception." Or they advocate the annihilation and destruction of existing living beings. Or some claim the present Nirvana. So, They advocated that after death, the self existed without disease. Or they advocate the annihilation, destruction, and destruction of existing living beings. Or some claim the present Nirvana. Thus, these doctrines, after becoming five, become three, after becoming three, back into five. This is the summation of five and three. Here, bhikkhus, those ascetics and brahmins who maintain that after death the self has perception and is free from disease, those venerable ascetics, brahmins or masters expand after death self has form, has perception, not sick; the venerable Sa-Mons, that--that after death, the self or no form, there is thought, no disease; the venerable Sa-Mon, that Brahmin advocated that after death, the self either has form and no form, has thought, and is not sick; Those venerable recluses and brahmins maintain that after death the self is either without form and without form, having perception, not sick; the venerable Sa-Mon, that Brahmin advocates self or single thought, has thought, not sick; the venerable Sa-Mon, the Brahmin that advocates that after death, self or delusion, has thought, is not sick; the venerable Sa-Mons, Brahmins that advocate the self after death or think little, have thought, not sick; The venerable ascetics and brahmins maintain that after death, self or immeasurable perception, having perception, will not be ill. But there are some statements that make this (vinnanakasina) when it goes beyond (upativattatam) to become immeasurable, immovable. In this regard, bhikkhus, the Tathagata knows as follows: "Which venerable ascetics and brahmins maintain that after death the self has perception and is free from disease, the venerable samanas- subject, Brahmin that advocates after death, self or has form, has thought, not sick; Those venerable ascetics and brahmins maintain that after death, self or no form, has perception, not sick; The venerable Sa-Mons, that-la-Mons advocated that after death the self either has form and no form, has thought, is not sick; the Venerable Sa-Mon, that Brahmin advocates that after death the self is either no form and no form, no thought, no disease; the venerable Sa-Mon, the Brahmin that advocates that after death, self or single thought, has thought, is not sick; the venerable Sa-Mon, the Brahmin that advocates that after death, self or delusion, has thought, is not sick; the venerable Sa-Mons, Brahmins that advocate after death, self or little thought, have thought, not sick; The venerable ascetics and brahmins maintain that after death, self or immeasurable perception, having perception, will not be ill. Or does the Tathagata know which of these kinds of perception is called pure, supreme, first, and unsurpassed, that is, form perception, that is, formless perception, ie unimaginative, ie superstition. Saying: "no-possession", some claim the base of Nothingness is immeasurable, immovable. Knowing that this is conditioned, is gross dharma, but there is the cessation of formations, knowing that there is this cessation, the Tathagata sees liberation from conditioned dharmas and has transcended conditioned dharmas.” Here, the Male-stilts, the recluse, the Brahmin who advocates that after death, the self is not thought of, not sick; the venerable Sa-Mons, Brahmins that advocated that after death, self or form had no idea, no disease; the venerable Sa-Mon, that Brahmin advocated that after death, self or no form, no thought, no disease; The venerable recluses and brahmins maintain that after death, the self or form has no form, no perception, no disease. The venerable ascetics and brahmins maintain that after death the self is neither form nor form, no form, no perception, no disease. Here, bhikkhus, those ascetics and brahmins who maintain that after death the self has perception and is free from disease, some slander them. Why? They said: "Thought is a disease, thought is a boil, thought is an arrow; this is pure, wondrous means no-thought." In this regard, the Male-stilts, the Tathagata knows as follows: "The Venerable Sa-Mons, Brahmins who advocate after death, the self is not thought, not sick; the venerable Sa-Mons, Brahmins that advocate after death, self or have form, not thought, not sick; The Venerable Sa-Mon, that Brahmin advocated that after death, self or no form, no thought, no disease; the venerable Sa-Mons, Brahmins that advocate after death, self or have form and no form, no thought, no disease; Those venerable ascetics and brahmins maintain that after death, self or self has no form, no form, no perception, not sick". Monks, any recluse or brahmin says thus: 'Apart from form, beyond feeling, outside perception, apart from formations, and beyond consciousness, I will advocate the return, passing, death, birth, to grow, to prosper, or to increase”; the situation is not like that. Knowing that this is conditioned is gross dharma, but there is the cessation of formations, knowing that there is this cessation, the Tathagata sees liberation from conditioned dharmas and has transcended conditioned dharmas. Here, the Male-stilts, the Venerable Sa-Mon, the Brahmin who advocates that after death the self is neither thought nor non-perception, not sick; the venerable Sa-Mon, that Brahmin advocated that after death, self or form, non-perception, non-perception, not sick; the venerable Sa-Mons, Brahmins that advocated after death, self or no form, neither thought nor thought, not sick; Those venerable ascetics and brahmins maintain that after death, self or have form and no form, neither perception nor non-perception, no disease; Those venerable ascetics and brahmins maintain that after death, the self is either without form, without form, without perception, without non-perception, without illness. Here, the Male-stilts, the recluse, the Brahmin who advocates that after death, the self has thought, is not sick, some slander them; The recluses and Brahmins who advocated that after death the self would be unthinkable, free from disease, some slandered them. Why? They said, "Thinking is a disease, thinking is a boil, thinking is an arrow, not thinking is delusion. This is calm, wonderful, that is, neither perception nor non-perception." In this regard, bhikkhus, the Tathagata knows thus: "Which venerable recluses and brahmins hold that after death the self is neither perception nor non-perception, no illness, the Venerable recluse, that brahmin holds that after death, self or form, non-idea non-idea, not sick; the venerable Sa-Mons, Brahmins that advocated after death, self or no form, neither thought nor thought, not sick; the venerable Sa-Mon, that Brahmin advocated that after death, the self either has form and no form, neither perception nor non-perception, no disease; Those venerable ascetics and brahmins maintain that after death, the self is without form, without form, without perception, without non-perception, without illness." The Male-stilts, the recluse, the Brahmin who advocates the achievement of this land (āyatana) only through the actions that can be seen, heard, thought, understood; This is said, bhikkhus, to the detriment of the attainment of this base (āyatana). Since, bhikkhus, this land is not said to be attainable through the attainment of formations (sasankhara), but bhikkhus, This land is said to be achievable through the attainment of no remaining formations. Knowing that this is conditioned is gross dharma, but there is the cessation of formations, knowing that there is this cessation, the Tathagata sees liberation from conditioned dharmas and has gone beyond conditioned dharmas. Here, bhikkhus, those recluses and brahmins who advocate the annihilation, destruction, and annihilation of existing living beings. Here, bhikkhus, those ascetics and brahmins who maintain that after death the self has perception and is free from disease, some slander them. As for the recluses and brahmins who maintain that after death, the self is not thought of, and there is no disease, some slander them. As for the recluses and brahmins who maintain that after death, the self is neither perceptive nor non-perceived, and some slander them. Why? All venerable ascetics, This brahmin proclaimed his attachment: "In the next life we ​​will exist, in the next life we ​​will exist". For example, a merchant thinking, "From here I will have this, I will get this thing from this". In the same way, these ascetics and brahmins, we think, are like merchants when they say: "In the next life we ​​will exist, in the next we will exist. ". In this regard, bhikkhus, the Tathagata knows: "These venerable ascetics and brahmins advocate the annihilation, destruction, and annihilation of living beings, he is afraid of himself, disenchanted with himself, only running after and running around in himself." For example, a dog is tied to a strong post or post by a rope, running after and running in circles around that pillar or post. In the same way, those venerable ascetics and brahmins are afraid of themselves, distrustful of themselves, I only know how to run and run around myself. Knowing that this is conditioned is gross dharma, but there is the cessation of formations, knowing that there is this cessation, the Tathagata sees liberation from conditioned dharmas, and has transcended conditioned dharmas. Monks, those ascetics or brahmins who discuss the future, discuss the future, claim many different views based on the future, all claiming these five bases. or one of them. Discourse on the Past, Monks, there are some recluses and brahmins who discuss the past, discuss the past, and rely on the past, declaring many different views: The self and the world are permanent; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are impermanent; Only then is the truth, otherwise it is illusory”. Here are some such statements: “The self and the world are permanent, is impermanent; Only then is the truth, otherwise it is illusory." Here, some such statements. “The self and the world are not permanent, not impermanent; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are finite; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are boundless; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are finite and boundless; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are not finite, not boundless; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are one thought; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are utopia; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are thoughtless; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are immeasurable; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are one-sided; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are in the same direction of suffering; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are pleasure and pain; Only then is the truth, otherwise it is illusory”. Here, some such statements. “The self and the world are neither suffering nor pleasant; Only then is the truth, otherwise it is illusory”. Here, some such statements. Here, monks, the recluses, brahmins who have the following doctrine, have the following view: "The self and the world are permanent, only then is true, otherwise it is false". Outside of faith, outside of joy, outside of customizing, outside of evaluating reasons, in addition to patiently accepting wrong views, wisdom will itself become pure and clean; such a thing does not happen. If, bhikkhus, knowledge does not become pure by itself, even a small part of the knowledge that these venerable ascetics and brahmins make pure, so be it. also known as attachment to those venerable Sa-Mons and Brahmins. Knowing that this is conditioned is gross dharma, there is no cessation of formations, knowing there is this cessation, the Tathagata sees liberation from conditioned dharmas and has transcended conditioned dharmas. Here, bhikkhus, which ascetics and brahmins have the following theory, has the following view: “The self and the world are impermanent… the self and the world are permanent and impermanent… the self and the world are impermanent and not impermanent… the self and the world are boundless… self and world are finite and boundless…self and world are boundless and boundless…self and world are one-thought…self and world are fantasy…self and world are minimal perception… self and world are immeasurable… self and world are one-sided… self and world are one-sided with suffering… self and world are bliss and suffering… self and world are empty suffering, not lost; Only then is the truth, otherwise it is illusory”. Outside of faith, out of joy, out of custom, outside of reasoning, apart from patient acceptance of wrong views, wisdom itself will become pure and clean, such a thing does not happen. Hey monks, If the knowledge itself does not become pure, pure, then even a small part of the knowledge that those venerable ascetics and brahmins make pure, then that is also called attachment. for those venerable ascetics and brahmins. Knowing that this is conditioned is gross dharma, but there is the cessation of formations, knowing that there is this cessation, the Tathagata sees liberation from conditioned dharmas, and has transcended conditioned dharmas. Present Nirvana Here, bhikkhus, there is a recluse or a brahmin who has abandoned views of the past, and has abandoned views of the future, by not fully paying attention. mind the fetters of sensual pleasures, attaining renunciation of joy and peace. He thinks: "This is the truth, this is the wonderful, that is, attaining far away from joy, I abide." But if the separation of that joy of this person is annihilated, due to the separation of joy is destroyed, anxiety arises. Due to the cessation of preoccupation, far away happy birth. For example, the Male-stilts, where shade gives up, where the sun's heat spreads, where the sun's heat gives up, where the shade spreads; In the same way, bhikkhus, due to the cessation of detachment, joy and anxiety arise. Due to the cessation of anxiety, the separation of joy and happiness arises. In this regard, bhikkhus, the Tathagata knows as follows: This venerable recluse or brahmin, by abandoning his views on the past, and by abandoning his views on the future, In the future, due to complete disregard for the fetters of sensual pleasures, after attaining far-away joy, he dwells: "This is true, this is wonderful, that is, attaining far-away joy, I dwell." That far away of this position is annihilated. Due to the separation of joy is destroyed, anxiety arises; due to anxiety is eliminated, far away from happiness arises. Knowing that this belongs to the dharma is gross, but there is the cessation of formations, Knowing that there is this cessation, the Tathagata sees liberation from conditioned dharmas and has transcended conditioned dharmas. But here, bhikkhus, there is a recluse or brahmin who, by abandoning views of the past, renouncing views of the future, by completely ignoring the Education fetters, by overcoming far away from joy, after attaining non-material bliss, immediately settle down: "This is the truth, this is wonderful, that is, attaining non-material bliss, I stay." His non-physical bliss is destroyed; due to non-physical happiness is annihilated, far away from birth; due to far away joy is annihilated, non-material happiness arises. For example, the Male-stilts, where shade gives up, where the sun's heat spreads, where the sun's heat gives up, where the shade spreads; also, the Male-stilts, due to non-material happiness is destroyed, far away from the arising of joy; because faraway joy is destroyed, non-physical bliss arises. In this regard, bhikkhus, the Tathagata knows as follows: This venerable recluse or brahmin, by abandoning views of the past, by abandoning views of the future , by completely disregarding the fetters of sensual pleasures, by overcoming the distance from renunciation and rapture, attaining immaterial bliss and abiding: "This is true, this is wonderful, that is, attaining non-material bliss, we are safe". His non-physical bliss is destroyed. Due to non-physical happiness is annihilated, separation of joy arises; due to far away joy is annihilated, non-material happiness arises. Knowing that this is conditioned is gross dharma, but there is the cessation of formations; Knowing this cessation, the Tathagata sees liberation from conditioned dharmas and has transcended conditioned dharmas. Here, bhikkhus, there is a recluse or a brahmin who, by abandoning views of the past, by abandoning views of the future, By completely ignoring the fetters of sensual pleasures, by overcoming separation from rejoicing, by overcoming immaterial bliss, after attaining neither pain nor pleasure, he abides: "This is the truth, this is the enemy. wondrous, that is, attaining no suffering, no pleasure, I live." That no-suffering, no-pleasure feeling of this person is annihilated. Due to non-suffering and non-pleasure life is annihilated, non-material happiness arises; Because non-material pleasures are destroyed, non-suffering and non-pleasant feelings arise. For example, the Male-stilts, where the shade gives up, there the sun's heat spreads, where the heat gives up, the shade spreads there; also, the Male-stilts, due to non-suffering and non-pleasant feelings are destroyed, non-material pleasures arise; Because non-material pleasures are destroyed, non-suffering and non-pleasant feelings arise. In this regard, bhikkhus, the Tathagata knows as follows: this venerable recluse or brahmin, by abandoning views of the past, abandoning views of the future , By completely ignoring the fetters of sensual pleasures, by overcoming separation from rejoicing, by overcoming immaterial bliss, after attaining neither pain nor pleasure, he abides: "This is the truth, this is the enemy. wondrous, that is, attaining no suffering, no pleasure, I live." That no-suffering, no-pleasure feeling of this person is annihilated. Due to non-suffering and non-pleasure life is annihilated, non-material happiness arises; Because non-material pleasures are destroyed, non-suffering and non-pleasant feelings arise. Knowing that this is conditioned is gross dharma, but there is the cessation of formations, after knowing: 'This is the cessation of these formations, the Tathagata sees liberation from conditioned dharmas' and has gone beyond conditioned formations. illegal property. But here, bhikkhus, there is a recluse or brahmin who, by abandoning views of the past, renouncing views of the future, by completely ignoring the sexual fetters, by going beyond the distance from rejoicing, by going beyond non-material bliss, Having transcended the feeling of non-suffering and non-pleasure, he contemplates: 'I am stillness, I am cessation, I am non-clinging'. Herein, bhikkhus, the Tathagata knows thus: This venerable recluse, brahmin, by abandoning views of the past, by abandoning views of the future, completely not paying attention to the fetters of sensual pleasures, out of transcending renunciation and rapture, transcending non-material pleasures, transcending non-painful and non-pleasant feelings, he contemplates: "I am stillness, I am cessation, I am non-compliance". Surely this Venerable declared the proper path leading to Nirvana. But this venerable recluse or brahmin gave rise to clinging to, or clinging to, a view of the past, or to a view of the future, or to attachment to fetters of sensual pleasures, or to attachment to far away from rejoicing. , or clinging to non-material happiness, or clinging to no-suffering, no-pleasant feeling. Although this Venerable contemplates: "I am stillness, I am cessation, I have no attachment", but this person is still considered to have an attachment on that point. Knowing that this belongs to dharmas is gross, but there is cessation of formations, after knowing there is cessation of these formations, the Tathagata sees liberation from conditioned dharmas and has transcended conditioned dharmas. But here, bhikkhus, the unsurpassed tranquility and supreme victory of the Way attain perfect enlightenment by the Tathagata, that is, after knowing the origin, cessation, sweetness, and danger of the six sense bases of contact as they really are. There is liberation from non-attachment. Here, bhikkhus, this unsurpassed tranquility and supreme victory is attained by the Tathagata, that is, after knowing as it really is the origination, cessation, sweetness, and danger of the six sense bases of contact, there is liberation from non-attachment. Thus the Blessed One preached. The Male-stilts happily accepted the words of the Blessed One.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.