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Majjhima Nikaya 152

Indriya-bhavana Sutta
The Development of the Faculties.

 

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I have heard that on one occasion the Blessed One was staying among the Kajjangalas in the Bamboo Grove. Then the young brahmin Uttara, a student of Parasiri (Parasivi) went to the Blessed One and, on arrival, exchanged friendly greetings and courtesies. After this exchange of courteous greetings he sat to one side.
As he was sitting there, the Blessed One said to him: "Uttara, does the brahmin Parasiri teach his followers the development of the faculties?"
"Yes, master Gotama, he does."
"And how does he teach his followers the development of the faculties?"
"There is the case where one does not see forms with the eye, or hear sounds with the ear [in a trance of non-perception]. That's how the brahmin Parasiri teaches his followers the development of the faculties."
"That being the case, Uttara, then a blind person will have developed faculties, and a deaf person will have developed faculties, according to the words of the brahmin Parasiri. For a blind person does not see forms with the eye, and a deaf person does not hear sounds with the ear."
When this was said, the young brahmin Uttara sat silent and abashed, his shoulders slumped, his head down, brooding, at a loss for words. The Blessed One -- noticing that Uttara was sitting silent and abashed, his shoulders slumped, his head down, brooding, at a loss for words -- said to Ven. Ananda, "Ananda, the development of the faculties that the brahmin Parasiri teaches his followers is one thing, but the unexcelled development of the faculties in the discipline of a noble one is something else entirely."
"Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the Blessed One to teach the unexcelled development of the faculties in the discipline of the noble one. Having heard the Blessed One, the monks will remember it."
"In that case, Ananda, listen and pay close attention. I will speak."
"As you say, lord," Ven. Ananda responded to the Blessed One.
The Blessed One said: "Now how, Ananda, in the discipline of a noble one is there the unexcelled development of the faculties? There is the case where, when seeing a form with the eye, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a man with good eyes, having closed them, might open them; or having opened them, might close them, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to forms cognizable by the eye.
"Furthermore, when hearing a sound with the ear, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might easily snap his fingers, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to sounds cognizable by the ear.
"Furthermore, when smelling an aroma with the nose, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as drops of water roll off a gently sloping lotus leaf and do not remain there, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to aromas cognizable by the nose.
"Furthermore, when tasting a flavor with the tongue, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might easily spit out a ball of saliva gathered on the tip of his tongue, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to flavors cognizable by the tongue.
"Furthermore, when touching a tactile sensation with the body, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might easily extend his flexed arm or flex his extended arm, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to tactile sensations cognizable by the body.
"Furthermore, when cognizing an idea with the intellect, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity. With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might let two or three drops of water fall onto an iron pan heated all day: Slow would the falling of the drops of water, but they quickly would vanish and disappear. That is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to ideas cognizable by the intellect.
"And how is one a person in training, someone following the way? There is the case where, when seeing a form with the eye, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He feels horrified, humiliated, and disgusted with the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing.
"When hearing a sound with the ear...When smelling an aroma with the nose...When tasting a flavor with the tongue...When touching a tactile sensation with the body...When cognizing an idea with the intellect, there arises in him what is agreeable, what is disagreeable, what is agreeable and disagreeable. He feels horrified, humiliated, and disgusted with the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing.
"This is how one is a person in training, someone following the way.
"And how is one a noble one with developed faculties? There is the case where, when seeing a form with the eye, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome and what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome and what is not. If he wants -- in the presence of what is loathsome and what is not -- cutting himself off from both, he remains equanimous, alert, and mindful.
"When hearing a sound with the ear...When smelling an aroma with the nose...When tasting a flavor with the tongue...When touching a tactile sensation with the body...When cognizing an idea with the intellect, there arises in him what is agreeable, what is disagreeable, what is agreeable and disagreeable. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome and what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome and what is not. If he wants -- in the presence of what is loathsome and what is not -- cutting himself off from both, he remains equanimous, alert, and mindful.
"This is how one is a noble one with developed faculties.
"So, Ananda, I have taught you the unexcelled development of the faculties in the discipline of a noble one; I have taught you how one is a person is in training, someone following the way; I have taught you how one is a noble one with developed faculties. Whatever a teacher should do -- seeking the welfare of his disciples, out of sympathy for them -- that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, Ananda. Don't be heedless. Don't later fall into regret. This is our message to you all."
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGTHMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.

Middle Nikaya Majjhima Nikaya

151. Beijing pure alms (Pindapataparisuddhi Sutta).

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Thus have I heard.
Another time, Bhagavan at Rajagaha (Rajgir), Veluvana (Bamboo Forest), foster care site (Kalandakanivapa).
Then venerable Sariputta in the afternoon, from solitude divinity stood up, went to Bhagavan, after coming bowed and sat down on one side. Bhagavan told Venerable Sariputta was sitting on one side:
- Hey Sariputta, the house of Mr. sharp, skin color of purity in the morning Mr. This Sariputta, he currently reside largely reside with any kind?
- Buddha, the majority currently reside with no residence.
- You instead, heal instead! This Sariputta, he currently reside largely with the rank of General staff reside. This Sariputta, the dwell of great being that is not emptiness. Therefore, the Sariputta, if monks wished: "Hopefully, I now reside largely reside with the emptiness", this time Sariputta, monks that should reflect as follows: "On the road I went to the village for alms, at my abode was begging for food, and on the road from the village to beg me to return, at that place, for the eye color due to perception, there arises in my place sex, greed, anger and delusion, or hate not mind? "
This Sariputta, if monks after thinking know that: "On the road we went to the village for alms, in residence and I have to beg on the streets begging for food from my village back, against the eye color due to perception, there arises where one sex, greed, hatred and delusion, or heart, "this time Sariputta, monks had to take diligent evil evil sections that approach. But this Sariputta, if monks while thinking known as follows: "On the road we have to go ... we go back alms, to perceive by the eye color, no sex arises where, greed, hatred and delusion or interest ", this time Sariputta, monks had to dwell with joy and joyful day in the dhamma practice.
Again, Sariputta, monks should reflect as follows: "On the road we have to go ... we go back alms, for sound perception by ear, ... for the flavor by nasal perception ... for cacvi by tongue awareness, ... for contact awareness by itself ... for by the cognitive approach, there arises sex, greed, hatred and delusion or hate not mind? "
This Sariputta, if monks while thinking known as follows: "On the road we have to go ... we go back alms, for sound perception by ear, ... for the flavor by nose awareness, ... for the position by the tongue awareness, ... for contact awareness by itself ... for by the cognitive approach, there arises where one sex, greed, hatred, or hatred of mind ", this time Sariputta, monks had to take diligent evil evil sections that approach. But this Sariputta, if monks while thinking known as follows: "On the road we have to go ... we go back alms, for sound perception by ear, ... for flavor perception by nose ... for cognitive status due tongue ... for contact awareness by itself ... for by the cognitive approach, there arises where one sex, greed, hatred and delusion or interest ", this time Sariputta, monks had to dwell with joy and joyful day in the dhamma practice.
Again, Sariputta, monks should reflect as follows: "I have nurtured education annihilation year yet? Hey Sariputta, if monks, while reflection is known as:" We do not make an end year Chief Nursing Education ", this time Sariputta, monks had to make an end to years of sexual diligently cultivate. But if, this Sariputta, monks while thinking known as follows:" I have nurtured education annihilation year "This time Sariputta, monks had to dwell with joy and joyful day in the dhamma practice.
Again, Sariputta, monks must reflect the following: "I take five hindrances piece yet?" If, this Sariputta, while thinking, monks known as follows: "I am not a total annihilation five hindrances", this time Sariputta, monks had to take diligent paragraph five hindrances. But if, this Sariputta, monks while thinking known as follows: "I have to make an end five hindrances", this time Sariputta, monks had to dwell with joy and rejoice in the practice day dhamma.
Again, Sariputta, monks must be thinking: "I have full understanding of aggregates yet?" This Sariputta, if while thinking, monks known as follows: "I do not have full understanding of aggregates", this time Sariputta, monks he must diligently full understanding of aggregates. But if, this Sariputta, while thinking, monks came to be known as: "I have full understanding of aggregates", this time Sariputta, the monks had to dwell with rapture and joy religious day Study in the dhamma.
Again, Sariputta, monks should reflect as follows: "I have to practice the four foundations of mindfulness yet?" This Sariputta, if while thinking, monks are known: "I have not practiced the four foundations of mindfulness", this time Sariputta, monks must diligently practice the four foundations of mindfulness. But if, this Sariputta, while thinking, monks known as follows: "I have to practice the four foundations of mindfulness", this time Sariputta, monks he must dwell with joy and joyful day practice in good behavior.
Again, Sariputta, monks must be thinking: "I have four main practice should not?" ... "I have practiced as standard four-sufficient yet?" ... "I have to practice five senses yet? "..." I have practiced in force yet? "..." I have not practiced seven enlightenment? "... Again, Sariputta, monks must reflect the following:" I was practicing the Noble Eight branches yet? " If monks, this Sariputta, while reflection is known as: "We have not been practicing the Noble Eight branches", this time Sariputta, monks he should diligently practice the Noble Eight branches. But if, this Sariputta, monks while reflection is known as: "I was practicing the Noble Eight branches", this time Sariputta, monks he should dwell in joy and joyful day practice in good behavior.
Again, Sariputta, monks must be thinking: "I have to practice and insight yet?" If the monks, this Sariputta, while reflection is known as follows: "I have not practiced and insight "This time Sariputta, monks he should diligently practice and insight. But if, the monks, monks while thinking known as follows: "I have to practice and insight," this time Sariputta, monks he must dwell with joy and joyful day practice in the dhamma.
Again, Sariputta, monks should reflect as follows: "I have realized the intelligent and liberated yet?" If the monks, this Sariputta, while reflection is known as: "We have not been realized intelligent and liberated ", this time Sariputta, monks he should diligently practice and rescue league. But if, this Sariputta, monks while thinking known as follows: "I have realized the intelligent and liberated", this time Sariputta, monks he must dwell with joy and joyful day practice in good behavior.
This Sariputta, the recluse or Brahmin in the past gave alms to be pure, all he did for alms is purified by reflection, thought so. This Sariputta, the recluse or Brahmin any future time will make alms are purified, all he will do for alms are purified, by reflection, reflection as dress. And this Sariputta, the recluse, Brahmin in the current period, making alms are purified, all he did for alms are purified, by reflection, reflection as dress. This so Sariputta, the He must study as follows: "Upon reflection, reflection, we would make is pure alms". Sariputta this, he must cultivate the same.
Bhagavan such preaching. The venerable Sariputta credit joyful life teaching the word Bhagavan.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGTHMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.

Middle Nikaya Majjhima Nikaya

150. Beijing Telling the Nagaravinda (Nagaravindeyya Sutta).

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Thus have I heard.
Another time, Bhagavan travel between Kosala people, with mass monks and go to a Brahmin village of Kosala named Nagaravinda people.
The Brahmin householders in Nagaravinda be heard as follows: "recluse Gotama is Like death, joined the clan Sakka (Shakyamuni), was traveling between Kosala people, with mass billion- pretentious and arrived a Brahmin village of Kosala named Nagaravinda people. The word good is transmitted following the venerable Gotama: "He is the Exalted, level Arhat, Right Turn, might Additional Minh Hanh, Auspicious, the World League, Supreme Master, Quick fisheries Phu, Thien Sphinx, Buddha, Bhagavan. With winning position, he self-realization this world with Heaven, Makai, Brahma world, together with them recluses, Brahmin, the species of heaven and man. Once that realization, he also claimed that he had discovered the theory. He preached good profile, Mid-friendly, good logistics, meaning the full text. He taught full of dignity quite clean. You instead, if an audience with an Arhat so! " 
Then the position Brahmin landlord in Nagaravinda go to Bhagavan. After arriving, some say up to Bhagavan's words welcome to inquire, after talking to the welcome to inquire friends sat down on one side; some people accept the hand bowed in salute Bhagavan and sat down on one side; some people say their name before Bhagavan and sat down on one side; some people quietly sit down on one side. Bhagavan told the Brahmin householders in Nagaravinda sitting aside:
Homeowners Hey, if the pagan wanderer He asked the following: "Hey Homeowners, Sa-class, Brahmin does not deserve respect, reverence, worship, offerings?" Asked this, the Homeowners this, the pagan wanderer that need to be answered as follows: "These recluses, Brahmin does, for color perception by eye, not dispassion, not isolation courtyard, not glass si, inner not the first President, the office itself, and fishing industries, the industry as balance, when no balance. These recluses, Brahmin so unworthy of respect, respect , worship, offerings. Why is that? We have to perceive by the eye color, not dispassion, not glass courtyard, glass si no, inner emptiness, Department bodily acts, verbal, reviews now the balance, if not balance, but we do not see more of the office he's our balance. Therefore, the venerable recluse, Brahmin does not deserve respect, reverence , worship, offerings. "
The monks, Brahmin does, for sound perception by ear ..., for flavor perception by the nose ..., for the position by the tongue awareness ..., for with emotional awareness by itself ..., for the offenses committed by the perception, not dispassion, not glass courtyard, glass si no, inner emptiness, Department bodily acts, verbal, the ascension career by, when no balance, the recluse, Brahmin does not deserve respect, reverence, worship, offerings. Wherefore? We are against the law because of the perception, not dispassion, not glass courtyard, glass si no, inner emptiness, Department bodily acts, verbal, the industry as balance, if not balance; but we do not see more of the office he's our balance. Thus, the monks, Brahmin does not deserve respect, reverence, worship, offerings. "Asked so, this the Homeowners and he must answer for such the wanderer was pagan.
But the homeowners, if the pagan wanderer He asked the following: "Hey Homeowners, Sa-class, Brahmin deserves respect, reverence, worship, offerings?" When asked this, the Homeowners this and he must answer for his pagan wanderer as follows: "These recluses, certain Brahmin, for the eye color due to cognitive, dispassion , glass courtyard, glass si, interior quietness, the office bodily, verbal, the balance now. The recluse, Brahmin so deserve respect, reverence, worship, worship apparently. Why is that? We for color perception by eye, not dispassion, not glass courtyard, glass si no, inner not the first President, now the office itself, industrial exports, the industry as balance, when disbalance; but we have seen over the office he's our balance. Therefore, the recluse, his Brahmin deserve respect, reverence, worship, offerings. "
These recluses, Brahmin yet known due to the ear awareness ..., for flavor perception by nose ..., for the position by the tongue awareness ..., for the contact by body awareness ..., for by standard cognitive measures, dispassion, glass courtyard, glass si, interior quietness, the office bodily, verbal, the balance now, the recluse , Brahmin does deserve respect, reverence, worship, offerings. Why? We are against the law because of the perception, not dispassion, not glass courtyard, glass si no, inner emptiness, Department bodily acts, verbal, the industry, the balance, if not balance, but we have seen over the office he's our balance. Therefore, the recluse, his Brahmin deserve respect, reverence, worship, offerings. "When asked this, the Homeowners this, the answer he so for the travelers pagan officers did.
Homeowners Hey, but if wanderer pagan asks the Mr. as follows: "Do what grounds did the venerable, because traditionally, the venerable're talking about it as follows: Surely the venerable He is dispassion, or walking down the road to subdue lust, or a glass of the field, or are on the way to subdue the field, or a glass of delusion, or walking down the road to subdue ignorance? " When asked this, the Homeowners this, the reply of Mr pagan wanderer was as follows: "The venerable abode was living in the remote wilderness of forests humanity. But at the same place, no color perception due to their eye can see, and after the show, enjoy your heart, but at the same spot, there is no awareness of language by ear so they can hear, and after listening, enjoy your heart, but at the same spot, no incense by nose awareness, so that they can smell and after smelling, enjoy heart; but at that place so, without getting your tongue by knowledge, so that they can taste, and after tasting, enjoy heart; but at the same spot, no body contact by awareness, so they can sense, and after feeling, love hearts interesting. Chu sage, so this base, because these traditions, but we're talking about the venerable was as follows: "Indeed, his venerable monks dispassion or walking down the road convince participate, or ly golf, or walking down the road convince courts, or separated si, or walking down the road convince si ". When asked this, the Homeowners this, the answer he just wanderer such pagan.
When they heard that, the Brahmin householders in Nagaravinda told Bhagavan:
- It's rather wonderful, venerable Gotama! It's rather amazing location, Venerable Gotama! As people stand up to what was overturned, exposing what is being covered, point the way to those who are going astray, bring light into the darkness for those who have eyes can see color. Likewise, Bhagavan Dharma was used many means to present. And we now venerable Gotama for refuge, refuge France and refuge they Monks Increase forward venerable Gotama accept us as his disciples, from now until the public network, we embraced life.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.

Majjhima Nikaya 149

Mahasalayatanika Sutta
The Great Six Sense-media Discourse.

 

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I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the great six sense-media [discourse]. Listen and pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "Not knowing, not seeing the eye as it actually is present; not knowing, not seeing forms...consciousness at the eye...contact at the eye as they actually are present; not knowing, not seeing whatever arises conditioned through contact at the eye -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is infatuated with the eye...forms...consciousness at the eye...contact at the eye...whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- infatuated, attached, confused, not remaining focused on their drawbacks -- the five aggregates for sustenance head toward future accumulation. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- grows within him. His bodily disturbances and mental disturbances grow. His bodily torments and mental torments grow. His bodily distresses and mental distresses grow. He is sensitive both to bodily stress and mental stress.
"Not knowing, not seeing the ear...Not knowing, not seeing the nose...Not knowing, not seeing the tongue...Not knowing, not seeing the body...
"Not knowing, not seeing the intellect as it actually is present; not knowing, not seeing ideas...consciousness at the intellect...contact at the intellect as they actually are present; not knowing, not seeing whatever arises conditioned through intellect-contact -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is infatuated with the intellect...ideas...consciousness at the intellect...contact at the intellect...whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- infatuated, attached, confused, not remaining focused on their drawbacks -- the five aggregates for sustenance head toward future accumulation. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- grows within him. His bodily disturbances and mental disturbances grow. His bodily torments and mental torments grow. His bodily distresses and mental distresses grow. He is sensitive both to bodily stress and mental stress.
"However, knowing and seeing the eye as it actually is present, knowing and seeing forms...consciousness at the eye...contact at the eye as they actually are present, knowing and seeing whatever arises conditioned through contact at the eye -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is not infatuated with the eye...forms...consciousness at the eye...contact at the eye...whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- uninfatuated, unattached, unconfused, remaining focused on their drawbacks -- the five aggregates for sustenance head toward future diminution. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- is abandoned by him. His bodily disturbances and mental disturbances are abandoned. His bodily torments and mental torments are abandoned. His bodily distresses and mental distresses are abandoned. He is sensitive both to ease of body and ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, and livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their development. The four right exertions...the four bases of power...the five faculties...the five strengths...the seven factors of Awakening go to the culmination of their development.[1] [And] for him these two qualities occur in tandem: tranquillity and insight.
"He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed through direct knowledge, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five aggregates of clinging/sustenance,' should be the reply. Which five? Form as an aggregate of clinging/sustenance...feeling...perception...fabrications...consciousness as an aggregate of clinging/sustenance. These are the qualities that are to be comprehended through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance and craving for becoming: these are the qualities that are to be abandoned through direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity and insight: these are the qualities that are to be developed through direct knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing and release: these are the qualities that are to be realized through direct knowledge.
"Knowing and seeing the ear...Knowing and seeing the nose...Knowing and seeing the tongue...Knowing and seeing the body...
"Knowing and seeing the intellect as it actually is present, knowing and seeing ideas...consciousness at the intellect...contact at the intellect as they actually are present, knowing and seeing whatever arises conditioned through intellect-contact -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is not infatuated with the intellect...ideas...consciousness at the intellect...contact at the intellect...whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- uninfatuated, unattached, unconfused, remaining focused on their drawbacks -- the five aggregates for sustenance head toward future diminution. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- is abandoned by him. His bodily disturbances and mental disturbances are abandoned. His bodily torments and mental torments are abandoned. His bodily distresses and mental distresses are abandoned. He is sensitive both to ease of body and ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, and livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their development. The four right exertions...the four bases of power...the five faculties...the five strengths...the seven factors of Awakening go to the culmination of their development. [And] for him these two qualities occur in tandem: tranquillity and insight.
"He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed through direct knowledge, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five aggregates of clinging/sustenance,' should be the reply. Which five? Form as an aggregate of clinging/sustenance...feeling...perception...fabrications...consciousness as an aggregate of clinging/sustenance. These are the qualities that are to be comprehended through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance and craving for becoming: these are the qualities that are to be abandoned through direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity and insight: these are the qualities that are to be developed through direct knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing and release: these are the qualities that are to be realized through direct knowledge."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGTHMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.

Majjhima Nikaya 148

Chachakka Sutta
The Six Sextets.

 

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I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; I will expound the holy life both in its particulars and in its essence, entirely complete, surpassingly pure -- in other words, the six sextets. Listen and pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "The six internal media should be known. The six external media should be known. The six classes of consciousness should be known. The six classes of contact should be known. The six classes of feeling should be known. The six classes of craving should be known.
"'The six internal media should be known.' Thus it was said. In reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. 'The six internal media should be known.' Thus it was said. And in reference to this was it said. This is the first sextet.
"'The six external media should be known.' Thus it was said. In reference to what was it said? The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile sensation-medium, the idea-medium. 'The six external media should be known.' Thus it was said. And in reference to this was it said. This is the second sextet.
"'The six classes of consciousness should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. Dependent on the ear and sounds there arises consciousness at the ear. Dependent on the nose and aromas there arises consciousness at the nose. Dependent on the tongue and flavors there arises consciousness at the tongue. Dependent on the body and tactile sensations there arises consciousness at the body. Dependent on the intellect and ideas there arises consciousness at the intellect. 'The six classes of consciousness should be known.' Thus it was said. And in reference to this was it said. This is the third sextet.
"'The six classes of contact should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. Dependent on the ear and sounds there arises consciousness at the ear. The meeting of the three is contact. Dependent on the nose and aromas there arises consciousness at the nose. The meeting of the three is contact. Dependent on the tongue and flavors there arises consciousness at the tongue. The meeting of the three is contact. Dependent on the body and tactile sensations there arises consciousness at the body. The meeting of the three is contact. Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. 'The six classes of contact should be known.' Thus it was said. And in reference to this was it said. This is the fourth sextet.
"'The six classes of feeling should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the ear and sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the nose and aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the tongue and flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the body and tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. 'The six classes of feeling should be known.' Thus it was said. And in reference to this was it said. This is the fifth sextet.
"'The six classes of craving should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the ear and sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the nose and aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the tongue and flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the body and tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. 'The six classes of craving should be known.' Thus it was said. And in reference to this was it said. This is the sixth sextet.
"If anyone were to say, 'The eye is the self,' that wouldn't be tenable. The arising and falling away of the eye are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'The eye is the self.' So the eye is not-self. If anyone were to say, 'Forms are the self,' that wouldn't be tenable...Thus the eye is not-self and forms are not-self. If anyone were to say, 'Consciousness at the eye is the self,' that wouldn't be tenable...Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self. If anyone were to say, 'Contact at the eye is the self,' that wouldn't be tenable...Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self. If anyone were to say, 'Feeling is the self,' that wouldn't be tenable...Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't be tenable. The arising and falling away of craving are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving is the self.' Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self, craving is not-self.
"If anyone were to say, 'The ear is the self,' that wouldn't be tenable...
"If anyone were to say, 'The nose is the self,' that wouldn't be tenable...
"If anyone were to say, 'The tongue is the self,' that wouldn't be tenable...
"If anyone were to say, 'The body is the self,' that wouldn't be tenable...
"If anyone were to say, 'The intellect is the self,' that wouldn't be tenable. The arising and falling away of the intellect are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'The intellect is the self.' So the intellect is not-self. If anyone were to say, 'Ideas are the self,' that wouldn't be tenable...Thus the intellect is not-self and ideas are not-self. If anyone were to say, 'Consciousness at the intellect is the self,' that wouldn't be tenable...Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self. If anyone were to say, 'Contact at the intellect is the self,' that wouldn't be tenable...Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self. If anyone were to say, 'Feeling is the self,' that wouldn't be tenable...Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't be tenable. The arising and falling away of craving are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving is the self.' Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self, craving is not-self.
"This, monks, is the path of practice leading to self-identification. One assumes about the eye that 'This is me, this is my self, this is what I am.' One assumes about forms...One assumes about consciousness at the eye...One assumes about contact at the eye...One assumes about feeling...One assumes about craving that 'This is me, this is my self, this is what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is me, this is my self, this is what I am.' One assumes about ideas...One assumes about consciousness at the intellect...One assumes about contact at the intellect...One assumes about feeling...One assumes about craving that 'This is me, this is my self, this is what I am.'
"Now, this is the path of practice leading to the cessation of self-identification. One assumes about the eye that 'This is not me, this is not my self, this is not what I am.' One assumes about forms...One assumes about consciousness at the eye...One assumes about contact at the eye...One assumes about feeling...One assumes about craving that 'This is not me, this is not my self, this is not what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is not me, this is not my self, this is not what I am.' One assumes about ideas...One assumes about consciousness at the intellect...One assumes about contact at the intellect...One assumes about feeling...One assumes about craving that 'This is not me, this is not my self, this is not what I am.'
"Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then the underlying tendency to passion lies latent within one. If, when touched by a feeling of pain, one sorrows, grieves, and laments, beats one's breast, becomes distraught, then the underlying tendency to resistance lies latent within one. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then the underlying tendency to ignorance lies latent within one. That a person -- without abandoning the underlying tendency to passion with regard to a feeling of pleasure, without abolishing the underlying tendency to resistance with regard to a feeling of pain, without uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing isn't possible.
"Dependent on the ear and sounds...
"Dependent on the nose and aromas...
"Dependent on the tongue and flavors...
"Dependent on the body and tactile sensations...
"Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then the underlying tendency to passion lies latent within one. If, when touched by a feeling of pain, one sorrows, grieves, and laments, beats one's breast, becomes distraught, then the underlying tendency to resistance lies latent within one. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then the underlying tendency to ignorance lies latent within one. That a person -- without abandoning the underlying tendency to passion with regard to a feeling of pleasure, without abolishing the underlying tendency to resistance with regard to a feeling of pain, without uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing isn't possible.
"Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then the underlying tendency to passion does not lie latent within one. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's breast or become distraught, then the underlying tendency to resistance does not lie latent within one. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, and escape from that feeling, then the underlying tendency to ignorance does not lie latent within one. That a person -- through abandoning the underlying tendency to passion with regard to a feeling of pleasure, through abolishing the underlying tendency to resistance with regard to a feeling of pain, through uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing is possible.
"Dependent on the ear and sounds...
"Dependent on the nose and aromas...
"Dependent on the tongue and flavors...
"Dependent on the body and tactile sensations...
"Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then the underlying tendency to passion does not lie latent within one. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's breast or become distraught, then the underlying tendency to resistance does not lie latent within one. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, and escape from that feeling, then the underlying tendency to ignorance does not lie latent within one. That a person -- through abandoning the underlying tendency to passion with regard to a feeling of pleasure, through abolishing the underlying tendency to resistance with regard to a feeling of pain, through uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing is possible.
"Seeing thus, the instructed noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye, disenchanted with feeling, disenchanted with craving.
"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...
"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect, disenchanted with feeling, disenchanted with craving. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Gratified, the monks delighted at his words. And while this explanation was being given, the hearts of 60 monks, through no clinging (not being sustained), were fully released from fermentation/effluents. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGTHMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.

Middle Nikaya Majjhima Nikaya

147. State of Church World Rāhula (Cularahulovada Sutta).

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Thus have I heard.
Another time, Bhagavan at Savatthi (Xa-defense), Jetavana (America-did) at his residence he Anathapindika.
Then Bhagavan while solitude humanity, arises following volition: "Forums are the legal maturity led to extricate Rahula. So I take a train more Rahula in the cessation of illegal or". Then Bhagavan morning robes, holding a bowl y, went into Savatthi for alms. After seeking alms in Savatthi, after the meal, on the road to beg back, Bhagavan to call and say Venerable Rahula:
- Hey Rahula, hold cushions, we will go to Andhavana daytime attractions.
- Ladies and yes, lord.
Venerable Rahula Bhagavan replied yes and took the cushions and follow behind Bhagavan.
At that time, thousands of gods followed Bhagavan and think: "Today, the Exalted will train more venerable Rahula in the cessation of illegal or".
Then Bhagavan go into the forest and sat down on the seat Andhavana were prepared under a tree. Venerable Rahula bowed, then sat down on one side. Bhagavan told Venerable Rahula was sitting on one side:
- Hey Rahula, What do you think? The eye is permanent or impermanent?
- Buddha, is impermanent.
- What is impermanent is suffering or optimistic?
- Buddha, is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, lord.
This Rahula. What do you think? Lust is permanent or impermanent? ... Perception is permanent or impermanent? ... Brand promotion is permanent or impermanent? ...? Due to this emotional affinity label, was started up feeling, perception, and consciousness; the method is started up that is permanent or impermanent?
- Buddha, is impermanent.
- What is impermanent is suffering or optimistic?
- Buddha, is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self?"
- Ladies and not so, lord.
- Hey Rahula, What do you think? Tai is permanent or impermanent? ... The nose is permanent or impermanent? ... The tongue is permanent or impermanent? ... The body is permanent or impermanent ... Italy is permanent or impermanent? ... France are permanent or impermanent ?. .. Consciousness is permanent or impermanent? ... The contact is permanent or impermanent? ... Because this emotional affinity reviews, was started up feeling, perception, and consciousness; the method is started up that is permanent or impermanent?
- Buddha, is impermanent.
- What is impermanent is suffering or optimistic?
- Buddha, is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, lord.
- Hey Rahula, by seeing this, the disciples of St. David literature coveralls eye glasses, coveralls glass shades, glass consciousness overalls, coveralls contact glass label, label conditioned by this contact, was started up feeling, perception, calls. He affectionately ly started up his approach. He affectionately ear cups, bibs bibs ... ly ly the nasal voice, bib overalls ... ly ly aromas of incense ... ly tongue coveralls, bib overalls ... ly the separation position, coveralls cup of contact ... ly standard overalls, coveralls legal ly, ly aware bibs, coveralls ly the contact. Conditioned by the contact, which was kicked up feeling, perception, and consciousness. He affectionately legal ly started up it. Do bibs glass, he dispassion. Do dispassion, he freed. In liberation is understanding: "I have been liberated." And he said: "The birth took advantage, on well-succeeded, the work should have been done, not even come back to this state again".
Bhagavan such preaching. Venerable Rahula, credit joyful life teaching the word Bhagavan. While the lecture is to say, the Venerable Rahula mind is liberated from the cankers, no attachments. And for thousands of gods that, labels started to approach glass ceiling, no structure: "All what is started up, all with extinction".END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGTHMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.

Middle Nikaya Majjhima Nikaya

146. World Economic Education Nandaka (Nandakovada Sutta).

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Thus have I heard.
Another time, Bhagavan residing in Savatthi (Xa-defense), Jetavana (United-da-Forest), in Anathapindika his Vihara (Anathapindika).
Then Mahapajapati Gotami with about five hundred monks-ni went to the Exalted; after coming bowed and stood aside. Stand aside, Mahapajapati Gotami lord:
- Buddha, Bhagavan let teachers instructions for monks-ni! Buddha, Bhagavan please teach monks-ni! Buddha, Bhagavan please preach to monks-ni!
At that time, the Venerable (Presbyterian) Catholic monks alternately world-ni monks. But the venerable Catholic Nandaka not want alternate world Monks-ni. Then Bhagavan called Venerable Ananda and to say:
- Ananda, today to release monks who spear-ni world?
- Buddha, is the alternate version of teaching gender Nandaka monks-ni. Buddha, the venerable Catholic Nandaka not want alternate world Monks-ni.
Then Bhagavan to call venerable Nandaka:
- Hey Nandaka, please Catholic monks-ni world! Nandaka Hey, let's teach monks-ni! This Brahmin, be preached to monks-ni!
- Ladies and yes, lord.
The venerable Nandaka Bhagavan replied that yes, morning robes, holding a bowl y, went into Savatthi for alms. After begging for alms in Savatthi finished, after meals, on the way back alms, no second person go, go Rajakarama (United Self). Monks-ni sees venerable remote Nandaka go, after seeing instant preparations and arrangements seat foot lotions. The venerable sit on seats Nandaka drafted; after sitting, immediately wash the feet. Monks-ni after he bowed venerable Nandaka, sat down on one side. Nandaka told venerable monks sat in Sydney:
- The Hien billion, would have a theory by asking questions. Here, those who know, answer: "I know". Those who do not know, answer: "I do not know". If anyone doubts or suspicion, here, we need to be asked as follows: "Venerable Sir, is this about? What is the meaning?"
- Venerable Sir, to come here, we are very happy and satisfied with venerable Nandaka, as that venerable invited us (questions).
- The Hien billion, the rate Hien think? Eyes are permanent or impermanent?
- Venerable Sir, impermanent.
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to see what was reasonable, "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable.
- The Hien billion, the rate Hien think? Tai is permanent or impermanent? ... Nose is permanent or impermanent? ... The tongue is permanent or impermanent? .. Than is permanent or impermanent? ... Italy is permanent or impermanent?
- Venerable Sir, impermanence
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable. Why? Previously, venerable sir, we have seen such clever feet, with intelligence chief said, "The six internal origin is impermanent".
- You instead, heal rather, the Hien billion! Government must be such, that look like feet, with intelligence chief disciple of saint. Chu Hien billion, the rate Hien think? Lust is permanent or impermanent?
- Venerable Sir, impermanence
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable.
- Chu Hien billion, the rate Hien think? English is permanent or impermanent? ... Perfume is permanent or impermanent? ... This is permanent or impermanent? .... Contact is permanent or impermanent? ... France are permanent or impermanent?
- Venerable Sir, impermanent.
- What is impermanent is suffering or optimistic?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable. Why? Previously, venerable sir, we have seen such clever feet, with intelligence chief said: "Six foreign origin is impermanent".
- You instead, heal rather, the Hien billion! Government must be such, that look like feet, with intelligence chief disciple of saint. Chu Hien billion, the rate Hien think? Consciousness is permanent or impermanent?
- Venerable Sir, impermanent.
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable.
- Hey Hien billion, consciousness is permanent or impermanent?
- Venerable Sir, impermanent.
- Ratio formula is permanent or impermanent?
- Venerable Sir, impermanent.
- Body consciousness is permanent or impermanent?
- Venerable Sir, impermanent.
- Consciousness is permanent or impermanent?
- Venerable Sir, impermanent.
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable. Why? Previously, venerable sir, we have seen such clever feet, with intelligence chief said: "Six informal body is impermanent".
- You instead, heal rather, reverences billion! Government must be such, that look like feet, with intelligence chief disciple of saint. For example, reverences billion, an oil lamp was burning; oil is impermanent and subject to the variable damage; wick is impermanent and subject to the variable damage; flame is impermanent and subject to the variable damage; light is impermanent and subject to the variable damage. Chu Hien billion, if anyone says: "This oil lamp burning; oil is impermanent and subject to the variable damage; wick is impermanent and subject to the variable damage; flame is impermanent and subject to the variable damage; but that light is permanent, permanent, not subject to the variable permanent damage "; reverences billion, said so rightly say no?
- Ladies and not so, Venerable. Why? Venerable Sir, this oil lamp was burning; oil is impermanent and subject to the variable damage; wick is impermanent and subject to the variable damage; flame are impermanent and subject to the variable damage. And say to the light, are impermanent and subject to the variable damage!
- That is right, is the Hien billion! If someone says as follows: "Six foreign origin is impermanence, and conditioned by six foreign land, I have feelings, pleasures, suffering any unpleasant or any pleasures; sensations are often longer, permanent , permanent, not subject to variations damage "; Hien this rate, he has not said a righteous way?
- No, venerable sir. Why? Venerable Sir, by this grace, this one feeling like this, like this arises. Due to kill the coast like this, like this, the feeling like this, like this and turn away.
- You instead, heal rather, the Hien billion! Government must be such, that look like feet with intelligence chief disciple of saint. Just as, the Hien billion, with big trees standing straight with core plants, with roots impermanent, subject to the damage variable, the trunk is impermanent and subject to the damage variable, with foliage impermanent, subject to the variable damage , with trees impermanent, subject to the variable damage. If someone says as follows: "There are big trees stand straight with the core of this tree, with roots impermanent, subject to the damage variable, the trunk is impermanent and subject to the damage variable, with foliage impermanent, subject to variable necrosis, but the shade of the tree that is permanent, permanent, eternal, not subject to variations damage "; Hien this rate, he has not said a righteous way?
- No, venerable sir. Why? Venerable Sir, this huge tree upright core of this tree, with roots impermanent, subject to variable necrosis, have trunk impermanent; bear the damage variable, which leaves ephemeral, subject to the variable damage. And say to the shade, are impermanent and subject to the variable damage!
- That's right, this reverences billion! If someone says as follows: "The six internal origin is impermanent, and this conditioned my six foreign origin sensations, pleasures, suffering any unpleasant or any pleasures; sensations are permanent, permanent, often constant, not subject to variations damage "; Hien this rate, he can rightly say no?
- No, venerable sir. Why? Venerable Sir, conditioned by this, this, feeling like this, like this arises. Due to kill the coast like this, like this, the feeling like this, like this and turn away.
- You instead, heal rather, reverences billion! Government must be such, that look like feet with intelligence chief disciple of saint. Just as, the Hien billion, a skillful butcher slaughter cows or disciple; after killing the bull, bull cut with sharp knife of the butcher kills cattle, without damaging the tender meat inside, not outside the damaged skin, and then with a sharp knife of the butcher kills cattle, cut, cut, cut every wire pasteurized meat inside; sinew inside, inside wire joints; after cut, cut, cut and sterilized after skinning outside, again covering the cow cowhide with his own and said: "This cow was tied to the skin as before"; Hien is the percentage, say such words are not right feet? "
- No, venerable sir. Why? Yea, venerable sir, beef butcher kill him or skillful disciple after killing a cow ... cow fell upon him with his own cowhide could say: "This cow has This is attached to the skin as before, "this cow was peeling off his skin.
- We do this example is the Hien billion, is to specify the meaning. Here the meaning is as follows: Chu Hien billion, flesh within is synonymous with six internal origin. Chu Hien billion, external skin is synonymous with six foreign origin, Chu Hien billion, cord inside flesh, sinew inside, the inside joints cord is synonymous with joy and participating fitness. Chu Hien billion, kill cattle butcher knife sharp is synonymous with St. wisdom. With this wisdom St sever, cut, cut internal sterilization negativity, internal fetters, inner bondage.
Chu Hien billion, with seven enlightenment, by practice, makes this abundantly seven enlightenment, the monks with the cessation of illegal or, for themselves within the current tri location with rooftop; attainment and residing, interest outflows liberation, liberating insight. What is seven? Here, reverences billion, monks practicing enlightenment concept, y only renunciation, he just dispassion, he just annihilated, navigate to abandon; trạch enlightenment legal practice, practice diligently enlightenment, joy enlightenment practice, practice equanimity enlightenment, the enlightenment practice, practice discharge enlightenment, he just renunciation, dispassion only y, y only annihilation, towards renunciation. Chu Hien billion, seven this enlightenment, by practice, making fullness, monks with the cessation of illegal or after for themselves immediately in current knowledge, with the upper dwell position attained and outflows heart liberation, liberating insight.
Then venerable Nandaka, after Catholic monks and nuns presented him with words of instructions, immediately to disperse: - Chu Hien billion, go on, the hour has come.
Then his monks and nuns, after joyful believers teach life Nandaka venerable words, got up from his seat, bowed venerable Nandaka, stem side toward the venerable property, then go to Bhagavan; after coming bowed and stood aside. Bhagavan told the monks-ni was standing aside: - Hey monks-ni, go. Time has now come.
Then the monks-ni was, after bowed, right hand toward his body and left. Then Bhagavan, after the monks-ni was gone in no time, call the monks and said:
- Hey monks, such as on the day the Bodhisattva, the fourteenth day, the masses no doubt or skepticism that the moon is not the moon is round and round because then the moon is not round; also, the monks, the monks oil-ni was happy with the Nandaka sermon, but their minds have not been satisfied.
Then Bhagavan told venerable Nandaka:
- This Nandaka So, tomorrow, he will be teaching gender-ni monks presented him with all teachers.
- Ladies and yes, lord.
The venerable Nandaka Bhagavan replied yes.
Then venerable Nandaka after night you have accomplished, morning robes, holding a bowl y, went into Savatthi (Xa-defense) for alms. After seeking alms in Savatthi finished, after meals, begging for food on the way back, in itself alone go to Rajarama. The monks-ni sees venerable Nandaka travel distance; after the show, immediately prepared a seat and set foot lotions. The venerable Nandaka was prepared to sit on the seat; after sitting, immediately wash the feet. The monks-ni was bowed and sat down venerable Nandaka side. Nandaka told venerable monks-ni was sitting on one side:
- The Hien billion, would have a theory by asking questions. Here, those who know the answer: "I know". Those who do not know, answer "I do not know". If anyone has doubts or hesitation here, we need to be asked as follows: "Venerable Sir, is this about?" The meaning of this is what? "
- Venerable Sir, to come here, we are very happy and satisfied with venerable Nandaka, as that venerable invited us (ask)!
- Chu Hien billion, the rate Hien think? Eyes are permanent or impermanent?
- Venerable Sir, impermanent.
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to see what was reasonable, "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable.
- The Hien billion, the rate Hien think? Tai is permanent or impermanent? ... Nose is permanent or impermanent? ... The tongue is permanent or impermanent? .. Than is permanent or impermanent? ... Italy is permanent or impermanent?
- Venerable Sir, impermanence
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable. Why? Previously, venerable sir, we have seen such clever feet, with intelligence chief said, "The six internal origin is impermanent".
- You instead, heal rather, the Hien billion! Government must be such, that look like feet, with intelligence chief disciple of saint. Chu Hien billion, the rate Hien think? Lust is permanent or impermanent?
- Venerable Sir, impermanence
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable.
- Chu Hien billion, the rate Hien think? English is permanent or impermanent? ... Perfume is permanent or impermanent? ... This is permanent or impermanent? .... Contact is permanent or impermanent? ... France are permanent or impermanent?
- Venerable Sir, impermanent.
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable. Why? Previously, venerable sir, we have seen such clever feet, with intelligence chief said: "Six foreign origin is impermanent".
- You instead, heal rather, the Hien billion! Government must be such, that look like feet, with intelligence chief disciple of saint. Chu Hien billion, the rate Hien think? Consciousness is permanent or impermanent?
- Venerable Sir, impermanence
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable.
- Hey Hien billion, consciousness is permanent or impermanent?
- Venerable Sir, impermanent.
- Ratio formula is permanent or impermanent?
- Venerable Sir, impermanent.
- Body consciousness is permanent or impermanent?
- Venerable Sir, impermanent.
- Consciousness is permanent or impermanent?
- Venerable Sir, impermanent.
- What is impermanent, weal or woe?
- Venerable Sir, this is suffering.
- What is impermanent, suffering and subject to variable necrosis, have reasonable time to shop so affordable that: "This is mine, this is mine, this is my self '?
- Ladies and not so, Venerable. Why? Previously, venerable sir, we have seen such clever feet, with intelligence chief said: "Six informal body is impermanent".
- You instead, heal rather, reverences billion! Government must be such, that look like feet, with intelligence chief disciple of saint. For example, reverences billion, an oil lamp was burning; oil is impermanent and subject to the variable damage; wick is impermanent and subject to the variable damage; flame is impermanent and subject to the variable damage; light is impermanent and subject to the variable damage. Chu Hien billion, if anyone says: "This oil lamp burning; oil is impermanent and subject to the variable damage; wick is impermanent and subject to the variable damage; flame is impermanent and subject to the variable damage; but that light is permanent, permanent, not subject to the variable permanent damage "; reverences billion, said so rightly say no?
- Ladies and not so, Venerable. Why? Venerable Sir, this oil lamp was burning; oil is impermanent and subject to the variable damage; wick is impermanent and subject to the variable damage; flame are impermanent and subject to the variable damage. And say to the light, are impermanent and subject to the variable damage!
- That is right, is the Hien billion! If someone says as follows: "Six foreign origin is impermanence, and conditioned by six foreign land, I have feelings, pleasures, suffering any unpleasant or any pleasures; sensations are often longer, permanent , permanent, not subject to variations damage "; Hien this rate, he has not said a righteous way?
- No, venerable sir. Why? Venerable Sir, by this grace, this one feeling like this, like this arises. Due to kill the coast like this, like this, the feeling like this, like this and turn away.
- You instead, heal rather, the Hien billion! Government must be such, that look like feet with intelligence chief disciple of saint. Just as, the Hien billion, with big trees standing straight with core plants, with roots impermanent, subject to the damage variable, the trunk is impermanent and subject to the damage variable, with foliage impermanent, subject to the variable damage , with trees impermanent, subject to the variable damage. If someone says as follows: "There are big trees stand straight with the core of this tree, with roots impermanent, subject to the damage variable, the trunk is impermanent and subject to the damage variable, with foliage impermanent, subject to variable necrosis, but the shade of the tree that is permanent, permanent, eternal, not subject to variations damage "; Hien this rate, he has not said a righteous way?
- No, venerable sir. Why? Venerable Sir, this huge tree upright core of this tree, with roots impermanent, subject to variable necrosis, have trunk impermanent; bear the damage variable, which leaves ephemeral, subject to the variable damage. And say to the shade, are impermanent and subject to the variable damage!
- That's right, this reverences billion! If someone says as follows: "The six internal origin is impermanent, and this conditioned my six foreign origin sensations, pleasures, suffering any unpleasant or any pleasures; sensations are permanent, permanent, often constant, not subject to variations damage "; Hien this rate, he can rightly say no?
- No, venerable sir. Why? Venerable Sir, conditioned by this, this, feeling like this, like this arises. Due to kill the coast like this, like this, the feeling like this, like this and turn away.
- You instead, heal rather, reverences billion! Government must be such, that look like feet with intelligence chief disciple of saint. Just as, the Hien billion, a skillful butcher slaughter cows or disciple; after killing the bull, bull cut with sharp knife of the butcher kills cattle, without damaging the tender meat inside, not outside the damaged skin, and then with a sharp knife of the butcher kills cattle, cut, cut, cut every wire pasteurized meat inside; sinew inside, inside wire joints; after cut, cut, cut and sterilized after skinning outside, again covering the cow cowhide with his own and said: "This cow was tied to the skin as before"; Hien is the percentage, say such words are not right feet? "
- No, venerable sir. Why? Yea, venerable sir, beef butcher kill him or skillful disciple after killing a cow ... cow fell upon him with his own cowhide could say: "This cow has This is attached to the skin as before, "this cow was peeling off his skin.
- We do this example is the Hien billion, is to specify the meaning. Here the meaning is as follows: Chu Hien billion, flesh within is synonymous with six internal origin. Chu Hien billion, external skin is synonymous with six foreign origin, Chu Hien billion, cord inside flesh, sinew inside, the inside joints cord is synonymous with joy and participating fitness. Chu Hien billion, kill cattle butcher knife sharp is synonymous with St. wisdom. With this wisdom St sever, cut, cut internal sterilization negativity, internal fetters, inner bondage.
Chu Hien billion, with seven enlightenment, by practice, makes this abundantly seven enlightenment, the monks with the cessation of illegal or, for themselves within the current tri location with rooftop; attainment and residing, interest outflows liberation, liberating insight. What is seven? Here, reverences billion, monks practicing enlightenment concept, y only renunciation, he just dispassion, he just annihilated, navigate to abandon; trạch enlightenment legal practice, practice diligently enlightenment, joy enlightenment practice, practice equanimity enlightenment, the enlightenment practice, practice discharge enlightenment, he just renunciation, dispassion only y, y only annihilation, towards renunciation. Chu Hien billion, seven this enlightenment, by practice, making fullness, monks with the cessation of illegal or after for themselves immediately in current knowledge, with the upper dwell position attained and outflows heart liberation, liberating insight.
Then venerable Nandaka, after Catholic monks and nuns presented him with words of instructions, immediately to disperse: - Chu Hien billion, go on, the hour has come.
Then his monks and nuns, after joyful believers teach life Nandaka venerable words, got up from his seat, bowed venerable Nandaka, stem side toward the venerable property, then go to Bhagavan; after coming bowed and stood aside. Bhagavan told the monks-ni was standing aside: - Hey monks-ni, go. Time has now come.
Bhagavan, after the monks-ni was gone in no time, Bhagavan called the monks and said:
- Hey monks, such as on the day the Bodhisattva, the full moon day, the masses no doubt or wonder that the moon is not round or moon is round, because then the moon was full; also, the monks, monks was happy with Sydney's lecture Anandaka venerable, and their minds are satisfied. This monks, hundreds of monks in Sydney then, monks and nuns last-stock is expected to save, no longer oppressed and optimistic, and sure to reach enlightenment.
Bhagavan such preaching. The monks did rejoice believers teach Bhagavan word life.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGTHMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.

Middle Nikaya Majjhima Nikaya

145. World Economic Education Phu-long-na (Punnovada Sutta).

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Thus have I heard.
Another time, Bhagavan at Savatthi (Xa-defense), Jetavana (United-da-Forest), in Anathapindika his Vihara (Anathapindika).
Then venerable puñña (Phu-long-na), in the afternoon, from solitude divinity stood up, went to Bhagavan; after arrival, bowed and sat down on one side. Sitting down one side, venerable lord puñña:
- Buddha, good replacement if World Religions World presented with a brief remark of me, so that I may, after listening to Bhagavan, living alone, mistress, no distractions, zealous, ardent .
- This thing puñña, listen and think carefully test, I will preach.
- Ladies and yes, lord.
The venerable puñña Bhagavan replied yes. Bhagavan says as follows:
- Hey puñña, there are so eye color perception, endearing, possible happy, pleasurable, available standard, related to education, attractive. If monks joyful applause, clinging and dwell in it, the joy by applause, clinging and dwell, sexual rapture born; and this puñña, I say, from the initial set of sexual pleasure, is the originator of the format set. Puñña Hey, there are sound perception by ear; has the flavor perception by nose; there is even the perception by the tongue; have feelings perceived by the body; There are so standard cognitive measures; endearing, likely happy, pleasurable, likely related to sexual attention, attractive. If monks joy, appreciation, clinging and dwell in it, the so happy, appreciative, clinging and craving reside, sexual rapture born; and this puñña. It is said that, since the launch episode of sexual pleasure, is the originator of the format set.
Puñña this, there are so eye color perception, endearing, pleasurable, capable joy, capable reviews, related to education, attractive. If monks are not happy, no applause, no clinging and dwell, the Cardinal defeated. Puñña this, I say, from the cessation of sexual rapture is the cessation of suffering. Puñña Hey, there are sound perception by ear; has the flavor perception by nose; there is even the perception by the tongue; have feelings perceived by the body; There are so standard cognitive measures, endearing, likely happy, pleasurable, capable reviews, related to education, attractive. If monks are not happy, no applause, no clinging and dwell, the Cardinal defeated. Puñña this, I say, from the cessation of sexual rapture is the cessation of suffering.
This puñña, he will live in the country yet, this world He was my teacher with a brief remark of gender?
- Buddha, now the World Religions was presented with a brief remark of gender, there is a country named Sunaparanta degree (West Du-na Korea), I would live there.
- Hey puñña, Sunaparanta nationals are violent. Puñña Hey, man Sunaparanta water is rough. Puñña Hey, if the water Sunaparanta reviled him, insulted him, this time puñña, where he would like?
- Buddha, if the water Sunaparanta upbraided me, humiliate me, at that time, I would think as follows: "It is an excellent charity, this person Sunaparanta water! It is good press, this person Sunaparanta water! Because that they do not get beaten hands. " Buddha, in that I would think so. White Auspicious, in that you would think so.
- But this puñña, if the country who beat Mr. Sunaparanta hand, this time puñña, where he will be thinking how?
- Buddha, if the water who beat the Sunaparanta hand; at that time, I would think as follows: "" It was good, the water is Sunaparanta! It is the ultimate good, this Sunaparanta nationals! So that they do not take the throw clods beat us. "Buddha, in that you would think so! White Auspicious, in that you would think so.
- But this puñña, if the person taking the water Sunapa Ranta threw clods hit him, this time puñña, where he will think?
- Buddha, if the person taking clods thrown Sunaparanta water hit me; at that time, I would think as follows: "It is an excellent charity, the water people Sunaparanta! It is good press, the water people Sunaparanta! So that they are not a stick to beat us." Buddha, in that I would think so. White Auspicious, in that you would think so.
- But this puñña, if the person with the rod water Sunaparanta beat him, this time puñña, in that he think?
- Buddha, if the nationals Sunaparanta a stick to beat me; at that time, I would think as follows: "It is an excellent charity, the water people Sunaparanta! It is good press, the water people Sunaparanta! So that they do not take a knife to beat us." Buddha, in that I would think so. White Auspicious, in that you would think so.
- But this puñña, if the nationals Sunapa beat Mr. Ranta took the knife, this time puñña, in that he think?
- Buddha, if the water who beat children Sunaparanta knife; at that time, I would think as follows: "It is an excellent charity, the water people Sunaparanta! It is good press, the water people Sunaparanta! So that they do not get a sharp knife winning network harm us". Buddha, in that I would think so. White Auspicious, in that you would think so.
- But this puñña, if the nationals Sunaparanta sharp knife network harmful He won, this time puñña, in that he think?
- Bhagavan margin percentage, if the person would take water Sunapa knives sharp Ranta won subnets harm; at that time I would think as follows: "There are disciples of Bhagavan, sorrow and boredom bodies and lives to find the knife (to commit suicide). Now we need to find out was that knife" . Buddha, in that I would think so. White Auspicious, in there, you would think so.
- You instead, rather benign, this puñña! Puñña Hey, he can live in water Sunaparanta, when he had been full of peace and this convince. Puñña Hey, now do what he think is trendy.
Then venerable puñña, after joyful life believers teach Bhagavan words, from the seat up, bowed, right hand towards his body, cleans couch, taking care bowl, leave, go to water Sunaparanta. Continue to travel, go to the water venerable puñña Sunaparanta. Here, venerable live domestic puñña Sunaparanta. Then venerable internal puñña season rainy season retreat in it, photography is about five hundred laymen; Lent is the season that, regent of about five hundred laywomen; Lent is the season that, Sanming evidence. After a time, Venerable puñña common destiny.
Then a large number of monks went to the Blessed One, after arriving bowed and sat down on one side. Sitting to one side, her monks lord:
- Buddha, Good men puñña element that, after being presented with all World Religious teachings were presented briefly shared destiny. Sanh's interesting what he is? Life after his won about?
- Hey monks, Good men were worthy place puñña death. He practiced law and legal options. He does not bother me with questions about the law. Monks Hey, Good men puñña death has entered Nirvana.
Bhagavan such preaching. The monks did rejoice believers teach Bhagavan word life.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.8/10/2015.