Nikāya Classification – Theme 001 – Evil View. INTRODUCTION 1. The introduction of a person when tasting the wonderful taste of a delicious cake, thinking of his loved ones and inviting them to eat with him, that is our mind when do this work. We sincerely pray that everyone can have access to the Pali Canon (the Nikaya) and find a foothold in it.  Therefore, in order to introduce the Nikaya to the Buddhist community everywhere and to make it easy for you to access the Nikaya, in this computer version we have carefully marked, color the basic and central points in the suttas so that readers can quickly grasp the content, meaning and important points of the suttas. This work has been done by us based on our own knowledge and practical experience, dear friends try to read and re-read and ponder carefully each sutra and then put it into practice to be able to do it yourself. achieve Insight as the Buddha taught. 2. What are the benefits of studying this sutra?  Go straight to the teachings of the Buddha, directly approach the pure teachings of the Buddha when he was still alive, avoiding the transmission of the meaning of the teachings, sometimes right or wrong, of these people. other, avoid coming to Buddhism but see and understand Buddhism through the lens of others.  Know with the events that happened during the Buddha's time in the world such as: the social situation of that time, the actual life of the Buddha and his Dharma teachings. Expanded wisdom, know a bit about the profound and wonderful wisdom of the Buddha through his lectures and through the interrogations and interrogations of the pagans.  Get acquainted with the Dharma studies and practices that the Buddha presented in various forms. Learn many ways to practice, many aspects of practice, not limited to one aspect of practice according to any school.  Gaining a direct, direct view of the Dharma, helping practitioners not deviate from the Dharma, and not wasting the time and effort that practitioners have spent studying and understanding. study and practice the Buddhadharma, helping the enthusiasm and aspirations of true practitioners to be achieved, with good results and practical benefits right in the present life.  Having all the means to carry out Dharma study and Dharma practice, know what we need to do on the way to the end of suffering.  While reading, listening, studying, studying the sutras, the mind is established in Right Knowledge, greed, hatred and delusion are absent at that time, the mind is established in the Dharma.  Right in the present sow good conditions for the Buddha's Dharma, can go straight to the practice of liberation from samsara in the present life. But if liberation is not achieved even in the present, these wholesome conditions will help in future lives: when one is born, the mind is always directed to the search for the Dharma, fond of seeking the original teachings of the Buddha. The Buddha, and at the same time his mind is always directed towards aversion to evil dharmas, abstaining from unrighteous heresies, no emotional feelings towards evil dharmas, avoiding the wrong path of practice that wastes the practitioner's effort and wish and still does not achieve liberation from suffering.  In the process of studying and studying these scriptures carefully, the Right View comes to full accomplishment, the Precepts comes to full accomplishment, the three fetters of Body View, Doubt, and Precepts for Prohibition are ended. Having attained the fruit of a Stream-winner, being a Stream-winner, is only reborn a maximum of seven times between gods and humans, no longer falling into the evil paths of birth such as hell, hungry ghosts, and animals.  When the body breaks up, if death is lost, if mindfulness is lost and the mind is not awakened, then when reborn in the next life, at first, you will not be able to remember the Dharma, but then there will be causes and conditions to help the mind gradually remember. and continue to practice for a maximum of seven rebirths will come to the attainment of complete peace of mind free from samsara, free from suffering, free from all attachments and afflictions to the five aggregates of clinging. 3. Gratitude  We who came to the Buddha's way of escape from birth and death after his death more than 2500 years ago, but luck is too great for us that we can still see, be met, learned and practiced according to the traditional pure sutras of the Buddha. ECONOMY (PAYASI SUTTANTA) 1. This is how I heard. Once the venerable Kumāra Kassapa (Kassapa) was traveling in the country of Kosala, with a great assembly of monks about five hundred, to a town of Kosala named Setavya. -bae). Then the venerable Kumāra Kassapa resided in the north of this city, in the Simsapà forest. At that time, King Payàsi (Ke Tuc) was residing in Setavya, a densely populated place, with abundant plants, ponds, and rice fields. a kingdom granted by King Pasenadi (Persian) of Kosala, a gift of the king, a village. 2. At that time, King Payàsi appeared evil, wrong views as follows: "There is no afterlife, there are no types of birth, good and evil deeds have no retribution". The brahmins and householders of Setavya heard: "The recluse Kumāra Kassapa, the recluse Gotama, traveling in Kosala country, with a large Sangha of bhikkhus about five hundred, has come to Setavya and resides north of this city. , in the Simsapà forest, the following good rumor about the venerable Kuámra Kassapa arose: "The venerable is a well-educated, highly talented, wonderfully intelligent, multi-literate, thoughtful speech, skillful eloquent, elder. and so is the Arahant.” Then the Brahmins and householders of Setavya, group by group, group by group, headed northward to the Simsapà forest. King Payàsi went upstairs to rest for lunch. King Payasi saw the Brahmins and householders of Setavya coming out of Setavya city, group by group, group by group, going north, arriving at Simsapà forest. Seeing this, the king called for the city's official and asked: - Hey Khanh, why did the Brahmins and Householders in Setavya go out of Setavya city, group by group, group by group, group by group, going to the North, arriving at Simsapà forest so? - There was the recluse Kumāra Kassapa, the recluse Gotama who was traveling in Kosala country with a great assembly of bhikkhus about five hundred, who came to Setavya, and dwelt north of this city, in the Simsapà forest. The following good rumor about the venerable Kumāra Kassapa arose: "The venerable is widely learned, highly talented, wonderfully wise, well-versed in speech, skillful in speech, skillful, and eloquent" and they came to the audience. see the venerable Kumara Kassapa. - Hey Khanh, Go to those brahmins and householders and say to them thus: "King Pāyāsi told the sages to wait. King Pāyāsi will also come to see the recluse Kumāra Kassapa". The recluse Kumāra Kassapa was able to convince the ignorant and incompetent Brahmins and householders in Setavya from the point of view: "There is an afterlife, there are different types of rebirth, good and bad deeds have consequences". Hey Khanh, the truth is that there is no afterlife, no kind of birth, good and bad deeds have no retribution. - Yes, my lord! The city guard obeyed King Payàsi, went to the Brahmins and householders in Setavya and said: - Dear friends, wait, King Paya will come to see the recluse Kumara Kassapa. 4. Then King Paya was escorted by the Brahmins and householders in Setavya to the Simsapà forest where the venerable Kumara Kassapa resided. After arriving, the king said cordially, greeted, congratulated and sat down to one side. Brahmins and householders in Setavya, someone bowed down to the venerable Kumāra Kassapa and sat down to one side. Someone said cordially, greeted and congratulated the venerable Kumāra Kassapa and then sat down to one side. Someone folded their hands and bowed to the venerable Kumāra Kassapa and then sat down to one side. Someone said their name and sat down to one side. Someone sat quietly to one side. 5. After sitting down to one side, King Payàsi said to the venerable Kuámra Kassapa: - Venerable Kassapa, I have the following doctrines and views: "There is no afterlife, no kind of birth, good and evil deeds. no retribution." - Venerable Master, I have not seen or heard such views, such views. Why did the Master say: "There is no afterlife, no kind of rebirth, good and bad deeds have no retribution?". - Your Honor, I will ask you a few questions. Please answer according to that. What does the master think? This sun and moon, are they from this world or another world? Are they like God or human? - Venerable Kassapa, the sun and moon belong to another world, not this world, they belong to gods, not to humans. - Lord, the fact is like that, it is necessary to accept that: "There is an afterlife, there are different types of birth, good and evil deeds have retribution". --------------------------------------- 6. - Even though Venerable Kassapa said so , here I still accept: "There is no afterlife, no kind of rebirth, good and bad deeds have no consequences." - O Lord, what facts to prove that: "There is no afterlife, there are no rebirths, good and evil deeds have no retribution?". - Venerable Kassapa, yes, there are facts to prove that: "There is no afterlife, no kind of rebirth, good and bad deeds have no retribution." - Hey Lord, how is it? - Venerable Kassapa, I have close friends, relatives of the same bloodline. These people kill, take what is not given, commit adultery, lie, speak double-tongued, speak harsh words, speak frivolous words, lust, anger, and wrong views. These people, after a period of serious illness, suffering, and disability. When I knew that they could not be cured of these diseases, I immediately went to them and said: "Some ascetics and brahmins have the following views, have the following views: 'Those who kill living things , taking what is not given, sexual misconduct, lying, double-tonguing, cruel talk, frivolous talk, lust, anger, and wrong views, these people, after the breakup of the body, after death, are reborn in the miserable world, beasts, hell, hell". Now the sages kill, take what is not given, commit adultery, lie, speak two-toned words, speak cruelly, speak frivolous words, covetousness, anger, and wrong views. If the words of those Brahmin recluses are correct, then the sages, after the breakup of the body, will be reborn in the miserable realms, in the bad destinations, in the lower realms, in hell, etc. If you have to be born in a miserable world, a bad destination, a lower land, and a hell, then come to me and tell me: "There is an afterlife, there are all kinds of rebirths, good and bad deeds have consequences". The sages are my sincere friends, what the sage sees, the time will be, as I see it myself." They consented to do so and said, "Good!" But there was no such thing. If anyone comes to tell me, they will not send messengers. There are no types of birth, good and evil deeds have no retribution.” 7. - Hey, Lord, now I will ask the Lord, if he can accept it, please answer. In life, there were people who caught a thief committing a crime and brought it to him: "Lord, this is a thief who commits a crime. Punish him as you wish." The lord answered them, "Tie this man tightly, tie his hands behind his back with strong ropes, shave his head, have the drums beat loudly, and lead the way. He went from this street to that alley, then took him out of the south gate and beheaded him at the southern execution ground." The men obeyed, tied the thief tightly, and tied his hands behind his back with strong ropes. , shaved his head, beat the drums loudly and led him from street to alley, then took him out of the south gate of the city and at the south-facing execution ground, made him sit down. Now the thief can ask someone to cut him: "Ladies and gentlemen, please allow me to visit relatives in this village or this commune." Or do they cut off the head of the begging thief? - Venerable Kassapa, that thief was not allowed by those who cut him: "Ladies and gentlemen, you allow me to visit relatives in this village or this commune." These people cut off the head of the thief who begged for it. - Venerable Master, a thief belongs to a human race, and is not allowed to be beheaded as a human being: "Gentlemen, please allow me to visit relatives in this village or in this commune", at the time of work. why did his relatives and kinsmen kill living beings, " - How is it, venerable Master Kassapa? - Venerable Kassapa, I have relatives and close friends who guard against killing, do not take what is not given, do not commit adultery, do not lie, do not speak with two tongues, do not speak words. cruel, without frivolous talk, without lust, without anger and without wrong views. These people, after a period of serious illness, suffering, and sickness. When I knew they could not be cured. When those illnesses were cured, I immediately went to them and said: "Some ascetics and brahmins have views and views as follows: 'Those who uphold do not kill, do not take what is not given, do not speak. liars, not two-tongued, not slanderous, not frivolous, not lustful, not ill-tempered, and free from wrong views, such people, when the body breaks up, after death, will be reborn in a good destination, in the heavenly realm." The sages preserve not to kill, not to take what is not given, no sexual misconduct, no lying, no double-tonguing, no cruel speech, no frivolous talk, no lust, no anger, and no wrong views. If the words of those contemplatives and brahmins are correct, then the sages will be reborn after the breakup of the body, after death, in a good destination, in the heavenly world. If sages, after the breakup of the body, after death, are reborn in a good destination, in the heavenly realm, then come to me and tell me: "In the next life, there are all kinds of rebirths, good and bad deeds have consequences." . The sages are my sincere friends, what the sages see in time will be so, as I see them.” They consented to do so and said: "Good! But no one came to tell me, nor sent messengers. Venerable Kassapa, the fact is so, so I have the knowledge: "There is no afterlife, no kinds of rebirth, "Take oil and bathe the other person three times and apply cunna powder to him!" And those men took the oil and bathed the other three times and applied it with fine powder of cunna. Then He said to them, "Prepare that man's hair and beard!" And those men prepare their beards and hairs. Then He said to them, "Make the other man with precious garlands, precious perfumes, and precious cloths!" And they adorned the other with precious wreaths, precious perfumes, and precious fabrics. Then he said to them, "Take that man to the castle and give him five pleasures!" And those people took the other to the castle and gave him the five pleasures. What does the master think? That man is skillful at bathing, well-oiled, well-dressed with hair and beard, well-dressed with garlands and white cloth, was brought to the castle and given five pleasures like that, would the other person be willing to head into that dung pit again? - No, venerable Kassapa! - Why not? - Venerable Kassapa, the cesspool is unclean and considered unclean, unclean and considered unclean, repulsive and considered repulsive, dishonorable and considered dishonorable. Venerable Master, the stench of humans disgusts the gods by a hundred yojanas. How can those close to him, and his relatives, guard against killing, not taking what is not given, not engaging in sexual misconduct, not lying, not double-tongued, not cruel, not frivolous, not greedy having sex, without anger, and without wrong views, after the breakup of the body, after death, and are reborn in a good destination, in the heavenly realm, such people can return to the Lord to believe: "There is an afterlife, there are all kinds of rebirths, good and evil deeds have consequences". Hey Lord, The event is so: "There is an afterlife, there are different types of birth, good and bad deeds with retribution". 10. - Even though Venerable Kasspa has said so, here I still accept: "There is no afterlife, there are no types of birth, good and bad deeds have no retribution". - Venerable master has any event... - Venerable Kassapa, is there any event... - Reverend, how? "Venerable Kassapa, I have relatives, close relatives, who guard against killing, not taking what is not given, not engaging in sexual misconduct, not lying, not double-tongued, not cruel, not frivolous, no lust, no anger, and no wrong views. These people, after a period of serious illness, suffering, and disease. When I knew that they could not be cured of these diseases, I went to them and said: "Some ascetics and brahmins hold the following views, have the following views: "Those who uphold do not kill, do not take what is not given, do not commit adultery, do not lie, do not speak with two tongues, do not speak harsh words, do not speak frivolous words, do not covet, are not ill-willed, and are not evil. These people, when the body breaks up, after death, will be reborn in a good destination, in the heavenly world." The sages guard against killing, not taking what is not given, not engaging in sexual misconduct, not lying, not double-tongued, not slanderous, not frivolous, not lustful, not ill-willed, and free from wrong views. . If the words of these recluses and brahmins are correct in the time of the sages, after the breakup of the body, after death, you are reborn in a good destination, in the heavenly world, then come to me and tell me: "There is an afterlife. , there are types of birth, good and bad deeds have consequences". The Sages are my sincere friends, what the Sages see will be so, as I see it myself. Heaven and make good friends with the gods in the Thirty-three heavens. If these people think, "Let's enjoy the five pleasures of sensual pleasures for two or three days and nights in the heavenly realm, and then go to the Venerable Payasi and believe and say: "There is a future life, there are different kinds of rebirths and actions. good and evil have retribution." And they came to him and believed: "There is an afterlife, there is a kind of rebirth, good and evil deeds have consequences"? - No, venerable Kassapa! Kassapa, because we will be dead a long time ago, but who told venerable Kassapa: "There are gods in the Thirty-three thousand, Or is it the same with the gods of the Thirty-three thousand years?" We do not believe him. , when he says: "There are gods in the Thirty-three! Or the gods in the Thirty-three heavens, such is the life span! " - Lord, as if someone was born blind, neither black nor white, blue, or yellow, red, or brown, subtle or coarse, stars or moon. He said, "There are no black or white colors, no people see black or white colors; no blue, no green people; no yellow, no yellow people see; no red, no one sees reds; no browns, no one sees browns, no subtle, rough colors, no one sees subtle, rough colors; no stars, no one sees the stars; no moon, no sun, no one sees moon and sun is it reasonable to say? - No, venerable Kassapa. There are black and white colors, some people see black and white colors; there are shades of blue, some people see shades of green; there are golds, some people see colors of gold; there are reds, some people see reds; brown, some people see brown shades; there are delicate and hard objects, some people see delicate and hard objects; there are stars, some people see stars; there is the moon, the sun, some people see the moon and the sun. "I don't know this thing, I don't see this thing, so it doesn't exist." Venerable Kassapa, whoever says this is unreasonable! "In the same way, Venerable Master, you speak like a man born blind when he said to me: "Who told venerable Kassapa that he knows: 'There are gods in the Thirty-three,' or "There are gods in the Thirty-three," Such is the life span!" We did not believe Venerable Kassapa, when he said: "There are gods in the Thirty-three, " - Venerable Master has another event... - Reverend Kassapa, there is an event... - Reverend, how is it? - Venerable Kassapa, here I see there are recluses and brahmins who keep the precepts. , good nature, love of life, fear of death, desire for pleasure, fear of suffering, Venerable Kassapa, then I thought: "If these ascetics and Brahmins keep the precepts, have good nature, they will know: "After we die Then our lives will be better." Then those recluses and brahmins who keep the precepts, have these good qualities, or drink poison, or stab them with swords, or kill themselves by hanging, or plunge themselves into a deep pit. Because those recluses and brahmins who keep the precepts of good nature are not known: "After we die, our lives will be better." Therefore, the recluses and brahmins who keep the precepts and have good qualities are eager to live, afraid to die, avidly happy, and afraid of suffering. Venerable Kassapa, such is the case, so I accept: "There is no afterlife, no kind of rebirth, good and bad deeds have no consequences." 13. - Hey, Lord, I'll give you an example. In real life, some wise people understand the meaning of words through examples. Lord, once upon a time there was a Brahmin who had two wives. From a wife he had a son, twelve years old; And the other wife is pregnant and is about to give birth. Then that Brahmin passed away. That son said to the other young lady: "Hey Little Mother, whatever property you have, either rice, or silver, or gold, it's all mine. Little mother now has nothing. Little mother please hand it over. give me my father's inheritance." When she heard this, the brahmin woman said to her son, "Son, wait for me to give birth to a child. If I give birth to a son, then a portion of the inheritance belongs to him. If he gives birth to a daughter, then he will most likely have a son. lower the child. The second time, the son said to the other lady: "My lady, whatever property I have, whether rice, or silver, or gold, it is all mine. This sub-sample has nothing. Young lady, give me my father's inheritance." For the second time, the brahmin woman said to the boy, "Son, wait for me to give birth to a child. If I give birth to a son, part of the inheritance belongs to him. If I give birth to a daughter, then she will serve you." For the third time, the son said to the other lady: "O little lady, if you have any possessions, either rice, or silver, or gold, all are all mine. The sub-sample has nothing. Young lady, give me my father's inheritance." Then the brahmin woman took a knife, went inside the room, and cut open her stomach. "I want to know if it's a boy or a girl." Thus she the woman ruined her life, harming the fetus and also harming his property because he foolishly and foolishly searched for the inheritance, so he encountered danger and accident. In the same way, because of his foolishness and ignorance, he encountered danger and accident when he mindlessly searched for the next life, just as that brahmin woman, out of stupidity and delusion, went in search of an heir. mindless way. Venerable Master, monks and brahmins who keep the precepts, have good character, do not oblige what is not ripe to be ripe. Because they have wisdom, they wait for the ripeness to come. Venerable lord, the ascetics and brahmins keep the precepts of good nature which is essential to life. Venerable Master, if the ascetics and brahmins who keep the precepts of good character live long in this world, they can do so much merit, for the sake of living beings' happiness and for the welfare of sentient beings. , out of compassion for the world, for happiness, for the welfare of gods and humans. Hey Lord, The fact is that so: "There is a future life, there are species of rebirth, good and evil deeds have retribution." 14. - Even though Venerable Kassapa said so, here I still accept: "There is no afterlife, there are no rebirths, good and bad deeds have no retribution." - Venerable master has any other events... - Venerable Kassapa, there is an event... - How is Master? - Venerable Kassapa, there are people here who have caught a thief committing a crime and brought it to me and said: "Master, this is a thief who commits a crime. Punish him as you wish." I said to them: "Sage, leave this man alive in a jar, cover his mouth with wet skin, cover with wet clay, cover the mouth of the jar with wet clay, place it on the stove, and set it on fire. burned, and they said, "Yes!" and they left him alive in a jar, Cover the mouth with the jar, cover it with wet skin, cover the mouth with wet clay, put it on the stove, and set it on fire. When we knew that the person was dead, we immediately took the jar down, untied the ties, opened the mouth of the jar and hurriedly looked at it: "We hope to see the (dead) spirit come out". But we did not see the souls of the dead go out. Venerable Kassapa, the fact is so I believe. "There is no afterlife, no kind of rebirth, good and bad deeds have no consequences." 15. - Hey, Lord, I will ask you, if you think it is possible, please answer. Lord, when you take your lunch break, do you accept that you see pleasant dreams in the garden, in the forest, in the plains, in the ponds? "Venerable Kassapa, I confirm that when I was on my lunch break, I saw pleasant dreams in the garden, in the forest, in the plains, in the ponds. "Meanwhile, do you have some servants to your side, hunchbacks, short men, young women and girls?" "Yes, venerable Kassapa, meanwhile, I was served by a number of servants, hunchbacks, short people, young women and girls. - And did they see His soul go out or come in? - Venerable Kassapa, sir. - Lord, they do not see the soul of the Lord go out or come in, then how can you see the soul of a dead person entering or leaving? This is the case, Venerable Master, so I accept: "There is an afterlife, there are all kinds of rebirths, good and bad deeds have consequences." 16. - Even though Venerable Kassapa said so, here I still accept: "There is no afterlife, there are no types of birth, good and bad deeds have no retribution." - What event does the master have... - Venerable Kassapa, there is an event... - How is the master? - Venerable Kassapa, in the world, there are people who catch a thief committing a crime and bring it to me: "Lord, this is a thief who commits a crime. Punish him as you wish." I said to them, "Please weigh him alive, then take a bow and hang him to death, then weigh him again." These people obeyed me and said, "Yes!", and then they weighed the thief alive, tied him with a bowstring until he died, and weighed him. When he is alive, he is light, soft, pliable. When he died, he was heavier, stiffer, and inflexible. Venerable Kassapa, that's the way it is, so I accept: "There is no afterlife, no kind of rebirth, good and bad deeds have no consequences." 17. - Dear Lord, I will give you an example. Thanks to the example, Some wise people understand the meaning of words. Venerable Master, it is like a person weighing an iron stone that has been heated all day long, burning red, burning hot, red, and at another time weighing the same iron stone, but now it has cooled down. When is the iron lighter, softer, or more pliable? When the iron is burning red, hot, red, or when it has cooled down? - Venerable Kassapa, when that iron stone burns red, fiery, red, then the iron stone is lighter, softer and more supple. When the iron is not red, does not burn, and has cooled down, then the iron is heavier, harder, and inflexible. "My lord, when this body has longevity, heat, and consciousness, it is lighter, softer, and more supple. When these bodies have no lifespan, no heat, and no consciousness, they are heavier, stiffer, and inflexible. This is the case, Venerable Master, so I accept: "There is an afterlife, there are types of birth, good and bad deeds have consequences." 18. - Even though Venerable Kassapa said so, here I still accept: "There is no afterlife, there are no types of birth, good and bad deeds have no retribution." - Venerable Master, is there any event... - Venerable Kassapa, there is an event... - How is the Master? - Venerable Kassapa, there are people who caught a thief committing a crime and brought it to me: "Lord, this is a thief who committed a crime. Punish him as you wish." I told them the following: "Gentlemen, kill this man by peeling off his outer skin, inner skin, flesh, tendons, bones, and marrow." These people obeyed me and replied, "Yes, Master!" then they killed him by peeling off his outer skin, inner skin, flesh, tendons, bones, and marrow. When he is half dead, I said to them, "Turn this man upside down on his back, and see if his soul comes out?" They turned the man upside down on his back, and we didn't see his soul come out. I told them again: "Turn this person over... lie on one side... lie on the other side... put him upright... put him on his head down... hit him" hit him with his hand... hit him with a lump of earth... hit him with a stick... hit him with a sword... hit him on this side... hit him on the other side... hit him him all over and see if his soul comes out?" They beat him on this side, beat him on the other side, beat him all over and we didn't see his soul. go out. He has eyes and facets of materiality, but the faculty cannot perceive it. He has ears and sounds are present, but the faculty cannot perceive it. He has a nose and the scents are present, but the senses cannot feel it. He has a tongue and tastes are present, but the senses cannot feel it. He has the body and the contacts are present, but the faculty cannot feel it. Venerable Kassapa, the fact is like that, so I accept: "There is no afterlife, no types of rebirth, good and bad deeds have no consequences". 19. - Dear Lord, I will give you an example. By example, some wise people understand the meaning of words. Venerable Master, once upon a time there was a man who blew a trumpet, took a conch and went to the border. He went to a certain village, and when he had finished, stood in the middle of the village, blew the trumpet and three times, set the trumpet and fell to the ground, and sat down to one side. Venerable Master, the people of that border thought, "Whose voice is that, and yet so endearing, so beautiful, so enchanting, so attractive, so vibrating. ' They gathered and asked the trumpeter and said, 'Friend, whose voice is that, that is so endearing, so beautiful, so enchanting, so captivating, so vibrating? "- Hey guys, this is the horn and, and the sound of the horn is so lovely, so beautiful, so enchanting, so attractive, so vibrating." So they put the horn. and lie on your back and say, "Speak, fellow prisoner! Speak up, fellow prisoner!" But the horn didn't say a word. They laid it down, lying on this side, lying on the other side... upright... upside down. head down... hit with your hand... beat that lump... hit with a stick... hit with a sword... hit this side... hit the other side... beat all over and said: "Hey prisoner and, speak! Hey, fellow prisoner, speak up!" But the conch said nothing. then he blew the horn and thought like this: "What a fool, these border people! Why are you searching for the sound of the horn and so unconsciously!" While they were searching like this, he blew the trumpet and took the horn and raised it, blew it three times, and took the horn and went away. Venerable Master, those at the border think thus: "Friends, the horn and hey, when there is an assistant, there is auxiliary effort, and there is an auxiliary blowing wind, the horn will be released. When this horn has no assistant, no auxiliary effort, and no auxiliary blowing wind, then this horn makes no sound." Likewise, O Lord! When this body has the auxiliary life span, the auxiliary heat, and the auxiliary consciousness, then the body moves forward, backward, stands up, sits down, lies down, the eyes see forms, the ears hear sounds, the nose smells. incense, tongue tastes, body feeling, mind knowing the dharma. But when this body has no auxiliary life span, no auxiliary heat, and no auxiliary consciousness, then that body does not go forward, does not go back, does not stand, does not sit down, does not lie down, and eyes time. see no forms, ears do not hear sounds, the nose does not smell incense, the tongue does not taste flavors, the body does not feel emotions, the mind does not know the Dharma. This is the case, Venerable Master, so I accept: "There is an afterlife, there are different types of birth, good and bad deeds have consequences." 20. - Even though Venerable Kassapa said so, here I still accept: "There is no afterlife, there are no types of birth, good and bad deeds have no retribution." - Venerable master has any event... - Reverend Kassapa, has an event... - How is the master? - Venerable Kassapa, now there are people who have caught a thief who committed a crime and brought it to me: "Venerable Lord, This is a criminal thief. Punish him as you wish." I told them the following: "You must skin him, so that we may see his soul." They skinned him, but we did not I saw his soul, and then I told them, "Please peel off his inner skin... cut the flesh... cut the tendons... cut the bones... cut to the bone marrow so we can see his soul." They lay down to his bones and marrow, but we did not see his soul. There are no types of birth, good or bad deeds have no consequences." 21. - Hey, Lord, I will give an example. Lord, once upon a time, there was a man who worshiped fire with his hair braided and lived in a house of leaves. in a forest. O Lord, some people have migrated there. Their leader, after spending the night around the fire-worshipper's cup, left. O Lord, the flame-worshipper thought, "If I go to the leader's residence, I can find some useful things there." Then the braided-haired man worshiped fire, got up early in the morning, went to the leader's place, and found a baby thrown there on his back. Seeing this he thought: "It is not at all not fair if I let a baby die while I am searching. Let's bring this baby to my cup, raise it, take care of it, support it." Then that fire-worshipper brought the baby back to the cup to raise it, take care of it, and provide for it. When the child reaches the age of ten or twelve, the fire-worshipper has a job to go down to the plains. The fire-worshipper said to the child, "Son, I want to go down to the plain, take care of the fire, don't let it go out. If the fire goes out, here's the little hammer, here's the wood, here's the cinder for the fire, rekindle the fire and take care of the fire." That fire-worshipper, after giving instructions to the child, went away. down to the plain. The child's love for play made the fire go out. The child thought: "My father told me: "Take care of the fire, don't let it go out. If you let the fire out, here is the little hammer, this is the firewood, this is the corral to rekindle the fire." So let's kindle the fire and take care of the fire." Then the child split the fire with a hammer with the thought, "I will find the fire." But the fire did not exist. three, make four, make five, make ten, make a hundred, chop it into small pieces, pound it with a pestle, and after it has been crushed, sieve it before a strong wind with the thought: "I will find fire. "But the fire did not exist. The braider, after he finished his work in the plains, went back to his cup and asked the child: "Son, why did I put the fire out like this?" - "Dad, I'm always hungry. play should let the fire go out. Then you think: "Father told me: 'Take care of the fire, don't let it go out. If you let the fire out, here's the hammer, here's the wood, here's the crank to start the fire. Let's rekindle the fire and take care of the fire." So let's kindle the fire and take care of the fire." Father, then I used a small hammer to split the fire with the thought: "I will find the fire." But I can't find fire. I split the fire-fighting stuff, into two, three, four, five, ten, a hundred, chopped it into small pieces, pounded it with a pestle, and, after pounding it, sieved it in front of the strong wind with the intention thought, "I will find fire," but you cannot find fire. Then the fire-worshipper thought, "This child is so stupid and unintelligent. Why is he so thoughtlessly searching for fire?" While the child was watching, he took the thing to put the fire around, kindled it, and said to the child: "Son, that's what you should do to light a fire, not like you stupid and unintelligent people, looking for a fire for a while. thoughtless manner." Likewise, Venerable Master, he is stupid, unintelligent, and poorly thinking about the next life. O Lord, give up that evil view! Do not engage yourself in chronic insecurity and suffering. 22. - Even if Venerable Kassapa said so, I cannot give up this evil view. King Pasenadi of Kosala and kings of foreign countries knew me as follows: "The Venerable Payàsi has views and views like this: "There is no afterlife, there are no types of rebirth, good and bad deeds have no fruit. newspaper. Wherever we go, the group consumes grass, firewood, water and green leaves very quickly. Let us then divide this caravan into two, each with five hundred chariots." Then the two leaders divided the caravan into two, one with five hundred chariots, the other with five hundred chariots. Then a leader gathered a lot of grass, firewood, and water and had the caravan deliver bread.After two or three days, the leader saw a black man, red eyes, carrying a quiver, wearing a bracelet. water lily, wet clothes, wet hair, hit a cart pulled by a donkey, its wheels covered in mud, and walked from the front. Seeing this, the leader asked: "- From which direction are you coming from? "- From where the other country comes."- Where are you going? "- Going to this place."- Do you see, in the forest ahead, there's been heavy rain lately? "- Sir, there is heavy rain in the forest in front of you, The road was filled with water, with plenty of grass, lots of firewood, and plenty of water. Throw away the old grass, firewood and water, so that the chariot is light and goes fast. Don't make the convoy weary." Then the leader said to the drivers: "Friends, this man says this: In the forest ahead there is heavy rain, the roads are soggy, there are lots of grass, lots of firewood and lots of water. Throw away the old grass, firewood and water, so that the chariot is light and goes fast. Do not make the caravan weary." So throw away the old grass, firewood and water, and let the caravan go with lighter carriages. leader of the caravan, threw away the old grass, firewood and water and led the caravan with lighter carriages, but when they reached the first station, they did not find grass, firewood or water, neither was the second station. .. the third station too... so is the fourth station... so is the fifth station... so is the sixth station... so is the seventh station, they do not see grass, firewood or water. All have had misfortunes and accidents. All the people and animals in that brigade were eaten by the yaksha, the nonhuman, leaving only bones. When the leader of the second group heard: "Now the other group has gone quite far", he collected a lot of grass, firewood and water and set off. After traveling for two or three days, the leader saw a black man with red eyes, carrying a quiver, wearing a wreath of water lilies, wet clothes, wet hair, driving a donkey-drawn carriage, the wheels of which were covered with dirt. mud and go from front to back. Seeing this, the leader asked: "- From where are you coming?" - From where the other country came. "- Where are you going? "- Will go to this local name. "- Do you see in the forest ahead, Has there been heavy rain recently? "- Sir, in the forest ahead, there is heavy rain, the roads are soaked with water, there is a lot of grass, a lot of firewood and a lot of water. Throw away the old grass, firewood and water, let the carriage be light and go. Hurry up. Don't make the convoy weary. Then the leader said to the drivers: "- Friends, this man says this: In the forest ahead there is heavy rain, the road is soggy. , there is a lot of grass, a lot of firewood and a lot of water. Throw away the old grass, firewood and water, so that the carriage is light and goes fast. Don't make the caravan weary." But, friends, he's not our friend, he's not even a blood relative, how can we trust him? , firewood and water that have been stocked up. Let the caravan advance with the goods brought, we do not throw away the things we have stored up in advance. "- Sir, yes." The charioteers, obeying their leader, sent the caravan forward with the goods they had brought. At the first thought station, these people did not see grass, firewood or water, neither did the second station... so did the third station... so did the fourth station... neither did the fifth station... so did the sixth station... the seventh station too... they did not see grass, firewood or water, but they saw that the previous caravan was in an accident. The people and animals in that caravan, they saw the skeletons eaten by that inhuman yaksha. Then the leader said to the drivers: "- Friends, that caravan is in trouble because it is led by such a foolish leader. So, friends, throw away things of little value. of this caravan, Bring the expensive goods of the other caravan! "- Sir, yes!" The charioteers obeyed their leader, threw away the less valuable items of their caravan, took with them the valuables of the other caravan, and made their way through the desert safely. , for being guided by a wise leader. In the same way, Master, a fool without wisdom will suffer because he has thoughtlessly searched for the next life, like the leader of that caravan. Those who think they can believe anything they hear will be in trouble like those drivers. O Lord, give up that evil view. O Lord, give up this evil view. Don't let them lead him into long-term unhappiness!" 24. - Even if venerable Kassapa said so, I still could not give up this evil view. King Pasenadi of Kasala, a king of foreign countries, knew me as follows: "The Venerable Payàsi has views and views like this: "There is no afterlife, there are no kinds of rebirth, good and bad deeds have no fruit. report." Venerable Kassapa, if I give up that evil view, people will criticize me as follows: "The Venerable Payàsi is really stupid, unintelligent, and wrongly views." Because I was angry, I had to hold fast to wrong views." Because I was angry, I had to hold on to that wrong view. Because of my pride, I have to hold on to that wrong view. 25. - Hey, Lord, I'll tell you an example. In real life, by example, some wise people understand the meaning of words. Once upon a time there was a pig farmer who went from his village to another village. There he found a pile of dried manure thrown away. Seeing this, it thought to itself: "A lot of the dried manure thrown away could be fed to my pigs. So let's take this dry manure away." Then he spread her cloak, took the dried dung, tied it up in a bundle and put it on her head, and left. In the middle of the road, an unseasonal heavy rain occurred. He took the bag of feces away, with the wet droppings coming out and dripping, smearing him up to the tips of his fingernails. People saw him and said, "Are you really crazy, really crazy? How could you take that bag of feces away, with the wet fecal matter coming out and dripping, smearing feces all the way to the tips of your nails? hand." - It is you who are really crazy, it is you who are really crazy. It is in this way that my pigs have food." In the same way, Venerable Master, you speak like this man carrying dung. O Lord, give up that evil view. Do not let them lead you into long-term suffering and unhappiness. 26. - Even if Venerable Kassapa said so, I could not give up this evil view. King Pasenadi of Kosala and kings of foreign countries knew me as follows: "The Venerable Payàsi has views and views like this: "There is no afterlife, there are no types of rebirth, good and bad deeds have no fruit. report." Venerable Kassapa, if I give up that evil view, people will criticize me as follows: "The Venerable Payàsi is really stupid, unintelligent, and wrongly views." Because I was angry, I I have to hold on to that wrong view. Because of deception, I have to hold on to that wrong view. Because of my self-respect, I have to hold on to that wrong view. 27. - O Lord, then I will give an example. For example, some wise people understood the meaning of speech. Two gamblers roll the dice. Every time a gambler loses, he holds the losing dice. The second gambler sees that gambler every time he loses, he holds the losing dice. Seeing this, one said to the other: "Friend, you have clearly won. Give me the dice to go to the sacrifice." - "Sir, yes!", the gambler immediately gave the dice to the other gambler. One man put poison on the dice and said to the other, "Friend, let's roll the dice." - "Sir, yes!", the gambler obeyed the word of the other gambler. The second time, those two gamblers rolled the dice, the second time, this gambler lost every time he took the failed dice. The second gambler sees the other gambler, for the second time, each time losing the dice that failed. Seeing this, he said to the other gambler: Man is not known. The dice is sucked, Has been heavily smeared, With burning poison. Shut up, shut up, Wicked Gambler! After closing the house, You must suffer endlessly. Likewise, Lord. He said it was no different from the example of a gambler. O Lord, give up that evil view. O Lord, give up that evil view. Do not let them lead you into long-term suffering and unhappiness. 28. - Even if Venerable Kassapa said so, I could not give up this evil view. King Pasenadi of Kosala and kings of foreign countries knew me as follows: "The Venerable Payàsi has views and views like this: "There is no afterlife, there are no types of rebirth, good and bad deeds have no fruit. report!" Venerable Kassapa, if I give up that evil view, people will criticize me as follows: "The Venerable Payàsi is stupid, unintelligent, and wrongly views". Because I was angry, I had to hold on to that wrong view. Because of deception, I had to hold on to that wrong view. Because of my pride, I have to hold on to that wrong view! 29. - Hey, Lord, so I'll tell you an example. In real life, by example, some wise people understand the meaning of words. Once upon a time, a country moved to another place. One said to his subordinates: "Friends, let's go to that country, maybe we can find money and riches." Friend, yes!", the subordinates obeyed the friend. They went to another country, and came to a village road. They saw a pile of thorns and threw them away. Seeing this, a friend said to the others: "This is a pile of discarded thorns. Please group them into a bunch. I also gathered in a bundle of thorns. Let's take that bundle of thorns away." - "Sir, yes!", one friend obeyed the other and tied the bundle of thorns. They brought two bundles of thorns, and went to another village. They saw a pile of thorns thrown away. Seeing this, one friend said to the other, "This pile of discarded thorns is exactly what we want to do with the bundle. So please gather them in a bundle. thorns. Let's take the two bundles of thorns." - "Friend, I brought this pile of thorns from afar, and the pile of thorns is tightly tied. For me, that is enough, you should know it yourself." And the former friend threw the bundle of thorns and took the pile of thorns. Then they came to another road. There they found much linen thrown away. Seeing this, one friend said to the other, "A lot of the linen thrown away is exactly what we want to do with the hemp or with the hemp. So throw away the sack of thorns, and I will throw away the sack. hemstitch. The two of us will carry this sack of linen and go." - "Friend, I'm going to close this hemp rope from afar and the pile of thorns is tightly tied. For me, that is just enough. Know it yourself." And the former friend threw away the hemp rope and took the bundle of linen. Then they came to another road. Here they saw many ghosts being thrown away. After seeing... . ..many lindens were thrown away.. After seeing... ...many swaths of silk were thrown. After seeing... ...many cotton plants were thrown away.. After seeing... . ..lots of cotton were thrown away... After seeing... ...a lot of iron was thrown away.. After seeing... ...a lot of copper was thrown away.. After seeing... ... much tin was thrown away. After seeing... ...a lot of lead was thrown away. After seeing... ...a lot of silver was thrown away. Seeing this, a friend said to the other friend: "This much gold thrown away is exactly what we want to do with the hemp or with the hemp rope, or with the holly, or with the cotton, or with the cotton rope, or with the cotton, or with the iron, or with the iron. copper, or iron, or lead, or silver. So throw away the sack of thorns, and I will throw away the sack of silver. The two of us will take the sack of gold and go." - "Boy, I brought this sack of thorns from afar, and the pile of thorns is tightly bound. For me, that's enough. You know (do it) yourself." And the former friend threw the silver sack and took the gold sack. Both returned to their villages. A friend brings back a sack of thorns, his parents are not happy, his wife and children are not happy, his friends are not happy, and therefore he is not happy and joyful. As for the friend who brought the bag of gold, his parents were happy, his wife and children were happy, his friends are happy and therefore he is happy and rejoicing. Likewise, Venerable Master, he said no different from the example of a man carrying a sack of thorns. O Lord, give up that evil view. O Lord, give up that evil view. Do not let them lead you into long-term suffering and unhappiness. 30. - With the first example of Venerable Kassapa I was happy and satisfied, but I want to hear those intelligent questions and answers because I consider Venerable Kassapa as someone worthy of opposition. How wonderful, Venerable Kassapa! How rare, Venerable Kassapa! Venerable Kassapa, just as one holds out a hidden object, or as a guide for those who are lost, or as one who brings a lamp into the dark so that those with eyes can see form, so the Dharma is attained by the venerable one. Kassapa uses many means of presentation. Venerable Kassapa, I now take refuge in the Blessed One Gotama, take refuge in the Dharma, Take refuge in the Sangha, Venerable Kassapa, accept me as a lay disciple, from now until the end of your life, please accept him as your only place. - Venerable Kassapa, I want to organize a great sacrifice ceremony. Venerable Kassapa, please teach me so that I can enjoy lasting happiness and peace. 31. - Dear Lord, at the altar, there are buffaloes and cows killed, or other creatures are killed, and those who attend the altar are those who have wrong views, wrong thinking, wrong language, wrong karma, Wrong life, wrong effort, wrong thoughts, wrong concentration, Venerable Master, such sacrifices do not bring great retribution, great benefits, great fame, and are not widely advertised. Venerable Master, it is like a farmer who goes into the forest with his seed and plows. And on an unplowed, unfertile ground, among the stumps that have not been dug up, he sows seeds, which are rotten, rotten, damaged by wind and heat, out of season, without favorable conditions, and the god of rain did not give rain at the right time. So can those seeds grow, mature and flourish, or can the farmer reap more results? - Venerable Kassapa, it is not possible. "In the same way, venerable sir, at any altar where cattle are slaughtered, or goats of any kind are slaughtered, or chickens and pigs are slaughtered, or other living creatures are killed, and those who attend the altar are the you have wrong views, from thinking, wrong effort, wrong thoughts, wrong concentration. Venerable Master, that altar does not bring great retribution, great benefit, great fame, and cannot be widely advertised. "Lord, at any altar where cattle are not slain, no goats are slain, no chickens are slain, no other living creatures are slain, and those who attend the altar are those with Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Trust, Right Mindfulness, Right Concentration; Lord, that altar brings great retribution, great benefit, great fame, and great publicity. Venerable Master, it is like a farmer who goes into the forest with his seed and plows. And on a plowed, fertile ground, among the stumps that had been dug up, he sowed seeds, which did not perish, nor rot, nor wind nor heat. damage, favorable season, favorable conditions and rain god for rain at the right time. So can those seeds grow, mature, flourish, or farm more fruitful? - Venerable Kassapa, it is so. "In the same way, my lord, at any altar where cattle are not slain, no goats are slain, no chickens are slain, no other living creatures are slain, and those who attend that altar are those who have Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration; Lord, that altar brings great retribution, great benefit, great fame, and great publicity. 32. Then Lord Payàsi organized alms for the recluse, Brahmin, for the poor, the homeless, the beggars. In this alms-giving, dishes like this are given, such as porridge, food waste, and coarse cloth with rounded edges. In this alms-giving, a young man named Uttàra, after the alms-giving was over, said arrogantly: "With this alms-giving, I get to meet the Venerable Payàsi in this life, but not in the next life." . Venerable Payàsi immediately invited the young Uttara and said: - Is it true, friend Uttara, that after the almsgiving is over, do you say arrogantly: "With this almsgiving, we will meet the Lord Payàsi in this life, but not in the next life"? - It's true, Lord! "Friend Uttara, why, after the alms-giving, do you say so arrogantly: 'With this alms-giving, I can meet the Venerable Payàsi in this life, but not in the next life? Friend Uttara, do we all look for merit expecting the results of our almsgiving? - Venerable Master, in your almsgiving, dishes like this are given, such as porridge, food waste, which you don't want to touch with your feet, let alone eat. ; coarse cloth with circular bases, which He does not want to touch with His feet, much less wear. Lord, you are our dear and dear friend. How, Can we associate what is dear and beloved with what is not dear? "Therefore, Friend Uttara, distribute dishes like those that I eat, distribute cloths like those that I wear." - Yes, Lord! The young Uttara obeyed Lord Payàsi's orders, distributed dishes similar to those eaten by the Patriarch, and distributed cloths similar to those worn by the Patriarch. Venerable Payāsi, for his unfinished charity, for giving without his own hands, for giving without thinking, for giving away discarded objects, after the break up of the body, to receive reborn in them with the Four Great Heavenly Kings, in the empty palace of Serisaka. As for the young Uttara, omitted in this almsgiving, because he has given generously, because he has given alms with his own hands, because he has given thoughtfully, Because he has given away things that are not wasteful, after the breakup of the body, after death, he is reborn in a good destination, and the heavenly realm joins them with the gods of the Thirty-three heavens. 33. At that time, Venerable Gavampati (the Bull Lord) often took a lunch break in the empty palace of Serisaka, bowed to him, and stood to one side. Venerable Gavampati it with the Son of God Payàsi standing on one side. - Venerable White, I am the Lord Payàsi. - Hey, sage, do you have the wrong view as follows: "There is no afterlife, there are no types of rebirth, good and evil deeds have no consequences?" - Venerable white, I have such a wrong view: "There is no next life, no kind of rebirth, heavenly and evil deeds have no consequences", but thanks to the venerable Kumara Kassapa, I freed myself from evil. that ant. "Friend, where is the youth Uttara, who was overlooked in this alms-giving, to be reborn?" - False White, The young Uttara is ignored in this offering, for having given generously, for giving alms with his own hands, for giving thoughtfully, for giving non-wasteful things, after giving body breaking up at the end of life, being reborn in a good destination, in the heavenly realm, joining them with the gods in the Thirty-three heavens. As for me, because I have given alms without my own hands, because I have given without thinking, because I have given away waste, after the breakup of my body, after the death of my body, I was reborn in the company of the Four Great Heavenly Kings in the palace. Serasaka's empty electricity. Therefore, venerable Gavampati, go to the human world and say thus: "Give generously, give with your own hands, give thoughtfully, give alms. with non-wasteful things, Lord Payàsi, because giving is not complete, because giving is not done with his own hands, because giving without thinking, because giving away waste, after the breakup of the body, after death, was reborn in the assembly of the Four Great Heavenly Kings in the empty palace of Serisaka. As for the young Uttara, omitted in this almsgiving, for having given generously, for giving with his own hands, for giving thoughtfully, for giving of non-wasteful things, after the breakup of the body, after death, one is reborn in a good animal, in the heavenly world, and joins them with the gods in the Thirty-three." 34. Then the venerable Gavampati entered the human world and said as follows: "Give alms. in a complete manner. Give alms with your own hands. Give thoughtfully. Give away non-wasteful things. Venerable Payāsi, because giving is incomplete, because giving is not done with his own hands, because giving without thinking, because of giving away waste, after the dissolution of the body and death, he is reborn among the Four Great Devas. king, in the empty palace of Serisaka. As for the young Uttara, he was omitted in this one act of giving, because he had given generously, because he gave with his own hands, because he gave thoughtfully, because he gave to others. a person who is not wasteful, after the dissolution of the body and death, is reborn in a good animal, the heavenly world, and joins them with the gods in the Thirty-three heavens". Sutta No. 12 - School I, 383 1. Thus I heard.Once, the Blessed One was traveling in Kosala country with a large group of about five hundred monks, and came to Salavatikà. (a village surrounded by a row of tala trees.) At that time, the brahmin Lohicca was living in Salavatikà, a densely populated place, rich in vegetation, ponds, and grain, which was the king's land, after King Pasenadi (Persian) granted to enjoy part of the income 2. At that time, the brahmin Lohicca had the following evil view: "In this world, there are ascetics or brahmins who have attained good dhammas, and after they have obtained good dhammas, they should not tell others. , because who can do it for anyone? For example, after a person cuts the old rope that binds him, he makes another new rope himself. I say that achievement is evil, greedy for dharma because someone else does it. Who can help?". 3. The brahmin Lohicca heard rumors: "The recluse Gotama is a Sakyamuni, ordained from the Sakya clan, is traveling in Kosala country, together with a large number of female-stilts about five hundred, now has The following good rumors were spread about the recluse Gotama: "He is the World Honored One, the Arahant, the Perfectly Enlightened One, the Perfectly Enlightened One, the Good One, the Worldly One, the Unsurpassed One. , The Master Chief, the Master of Heaven, the Master, the Buddha, the World-Honored One. He has realized this world by himself with the heavenly realm, the demon world, the Brahma world, with the assemblies of recluses, brahmins, gods, and humans, realized by himself with superior knowledge and then displayed it to everyone. known species. He preached the Dharma, good in the beginning, good in the middle, good in the end, and presented the holy life completely, completely and pure. It would be good if I could meet such an Arahant.” 4. The brahmin Lohicca said to Bhesika, the barber: - "Good man Bhesika, go to the recluse Gotama on behalf of the recluse Bhesika. We asked the recluse Gotama if he had few diseases, few brains, peace of mind, full energy, and bliss: "Venerable Gotama, the brahmin Lohicca asked the Blessed One if he had few diseases, little brains, and contempt. peace, full energy, peaceful stay?" and added: "May the Blessed One accept the word of the Brahmin Lohicca tomorrow morning to have dinner with a large assembly of bhikkhus!". 5. - Reverend, please! Bhesika the barber, obeying the orders of the brahmin Lohicca, approached the Blessed One and sat down to one side. After sitting down to one side. Bhesika, the barber, said to the Blessed One: - World-Honored One, the brahmin Lohicca asked, "Does the Blessed One have few diseases, little brains, peace of mind, full energy, and happiness?" and added: "May the Blessed One accept the invitation of the Brahmin Lohicca tomorrow morning to have dinner with a large assembly of bhikkhus." The Buddha silently accepted. 6. Bhesika, the barber, learned that the Blessed One accepted, got up from his seat, bowed to the Blessed One, turned his right body towards him, went to the Brahmin Lohicca, when he arrived, he immediately spoke to her. La-mon Lohicca: - Venerable, we have said to the Blessed One on behalf of the Blessed One: "Venerable One, the brahmin Lohicca asked the Blessed One if Gotama had less illness, less brain, less peace, and less energy. full force no" and added: "May the Blessed One accept the request of the brahmin Lohicca tomorrow morning to have dinner with a large assembly of bhikkhus," and the Blessed One accepted. 7. Then the Brahmin and Lohicca, after the night was over, made ready at home the delicious dishes, the hard and the soft, and said to Bhesika, the barber: - Hey, good man Bhesika, let's go. Go to the recluse Gotama, when it has arrived, notify the recluse Gotama: "Venerable Sir, the rice is ready". - Venerable, please! Bhesika the barber, obeying the word of the brahmin Lohicca, went to the Blessed One, and when he arrived, bowed down to the Blessed One and stood to one side. After standing to one side, Bhesika the barber informed the recluse Gotama the time: "Venerable sir, the time has come, the rice is ready". Then in the morning the Blessed One put on his robes, took his bowl and robe, and went with a group of bhikkhus to Salavatikà. 8. At that time, Bhesika, the barber, was walking behind the Blessed One. Then Bhesika, the barber, told the Blessed One: - The brahmin Lohicca had the following evil view: "In the world there are ascetics or brahmins who have attained good dhammas, after they have attained good dhammas. , should not tell others, because who can do it for anyone? For example, a person, after cutting the rope that binds him, makes another new rope himself. I say achievement is evil. , dharma. Because who can do it for anyone "? Well, venerable sir, if the Blessed One could help the brahmin Lohicca to get rid of that evil view! - Hey Bhesika, it's possible. This is possible, Bhesika. 9. At that time, the Blessed One came to the residence of the Brahmin Lohicca, when he arrived, he immediately sat on the prepared seat. The brahmin Lohicca made with his own hands the assembly of bhikkhus with the Buddha as the head, satisfied with the high-quality dishes, the hard and the soft. The brahmin Lohicca,t side. Then the Blessed One said to the brahmin Lohicca: "Is it true, Lohicca, that you have arisen evil views as follows: "In the world, there is a recluse or brahmin who has attained good dharma, after If you have witnessed good dharma, you shouldn't tell others, because who can do it for anyone? For example, a person, after cutting the old rope that binds him, makes another new rope himself. I say success. That achievement is the evil law, the dharma. Because who can do it for anyone else?" - Yes, Venerable Gotama! 10. - Hey Lohicca, what do you think? Are you in Salavatika? - Yes, Venerable Gotama! - Hey Lohicca, if someone said: "The brahman Lohicca lives in Salavatikà. Let the Brahmin Lohicca enjoy all the products of Salavatikà alone, not to anyone else." He who says this is a hindrance to those who depend on you, is that right? - Venerable Gotama, is a hindrance. "Lohicca, having been a hindrance, is he a man of good will who thinks of the good of others?" - Venerable Gotama, who has no compassion for profit. - Having not had a loving-kindness thought of benefit, does he dwell with loving-kindness or abiding in harm's mind? - Venerable Gotama, harm the mind! - When resting harms the mind, is that right view or wrong view? - Venerable Gotama, wrong view! "I say, Lohicca, that a person with wrong views will be reborn in one of the following two evils: hell or animals. 11. Hey Lohicca, what do you think? Is King Pasenadi Kosala (Perseverance) in Kasi, Kosala (Cathi, Kosala)? - Venerable Gotama, yes! - Lohicca, if someone said: "King Pasenadi Kosala lives in Kasi-Kosala. if someone said: "The brahman Lohicca lives in Salavatikà. Let the Brahmin Lohicca enjoy all the products of Salavatikà alone, not to anyone else". He who says this is a hindrance to whomever depends on you; was a person causing obstacles, he did not have the mind to think of benefits, he settled down to harm the mind; and has settled in harm's mind belongs to wrong view. 13. Already, Lohicca, if someone said: "In life there is a recluse or a brahmin who has witnessed good dharma, after he has attained good dharma, he should not tell people, because there is For example, a person who cuts an old rope that binds him makes a new one himself. I say that achievement is evil, greedy for dharma. Because no one can do it for anyone. ?". "Those who say this cause obstacles for good men to come to the law taught by the Tathagata and to attain special supreme results such as Stream-winner, One-returner, Non-returner, or Arahantship. - People who say this also cause obstacles for those who are achieving rebirth in the heavens in order to be reborn as gods. - Having been a cause of obstacles, he does not have a heart to think of benefits, he dwells in harm's way; and has settled in harm's mind belongs to wrong view. "And, Lohicca, I say that a person with wrong views will be reborn in one of the following two evils: hell or an animal. 14. Lohicca, if someone said: "King Pasenadi Kosala lives in Kasi-Kosala. Let King Pasenadi Kosala enjoy all the products of Kasi - Kosala, not to anyone else". The one who says so is one who obstructs those who depend on him. Having been a danger-maker, he is not eager for happiness. Did not earnestly to happiness, he rests in harm's mind; and abiding in harm's way belongs to wrong views. 15. Like this, Lohicca, if anyone says: "In life there is a recluse who can prove good dharma, and after he has attained good dharma, he shouldn't tell others, because no one can help anyone else. For example, if a person cuts an old rope that binds him, then he makes a new one himself. I say that this achievement is evil and greedy. Because who can do it for anyone?" Those who say this cause obstacles for good men to come to the law taught by the Tathagata and to attain special excellent results such as Stream-winner, One-returner, Non-returner, or Arahantship. Those who say this endanger those who are accomplishing rebirth in the heavenly realms in order to be reborn as gods. Having been a cause of obstacles, he does not have a mind to think of benefits, he dwells in harm's way; and has settled in harm's mind, that is, belonging to wrong view." And, Lohicca, I say that a person with wrong view will be reborn in one of the following two evils: hell or animals. three gurus deserve criticism and whoever criticizes him like that, his criticism is righteous, legal, and faultless. The purpose of the Sa-Mon is that everyone leaves home, abandons the family, and lives without a home. Failing to witness the goal of the Sa-Mon, he preaches to his disciples: "This is beneficial. Good for you guys! Like this is your happiness!" These disciples did not listen to his teachings, did not let their ears take notice, dispassion comes from understanding and living contrary to the teachings of the guru. Such a teacher should be reprimanded: "The Venerable Master did not witness the result of the Sa-Mon that he left home, abandoned the family, and lived without a family. The Venerable Master preached the Dharma to his disciples: "This is for your benefit. Like this is your happiness.” These disciples did not listen to the Venerable Master's teachings, did not pay attention to their ears, did not dwell on the mind born of knowledge, and lived contrary to the teachings of the guru. the one who flirts with a girl who wants to be away from him, or hugs and kisses a girl who wants to avoid his face, I say that gesture is evil and greedy because who can do it for anyone?" This, Lohicca, is the first class of gurus to be criticized, and whoever criticizes such gurus, his criticism is righteous, legal, without error. 17. Again, this Lohicca, in life there is a guru who does not testify to the purpose of the Sa-Mon that everyone leaves home, abandons the family, and lives without a family towards. Unable to prove the purpose of that Sa-Mon, he preached to his disciples: "Like this is beneficial for you! Like this is happiness for you!". These disciples listen to his teaching, take note with their ears, and dwell in the mind born of understanding, but live contrary to the teachings of the guru. Such a guru should be reprimanded; The Venerable does not witness the purpose of the Sa-Mon that the Venerable ordained, abandoning the family, living without a family towards. Unable to prove the purpose of that Sa-Mon, the Venerable preached to his disciples: "Like this is beneficial for you! Like this is happiness for you". These disciples listened to the Venerable Master's teachings, Noting with ear, abiding by the mind that comes from understanding, but living contrary to the teachings of the root guru. Like a man who leaves his melon field and thinks about weeding his field. I say that gesture is evil, greedy for dharma because who can do it for anyone?" Lohicca, this is the second class of gurus who deserve criticism and who criticizes such gurus, criticism. 18. Again, this Lohicca, in life there is a teacher who does not testify to the purpose of the Sa-Mon, but everyone leaves home, abandons the family, and lives without home. Failing to prove the purpose of that Sa-Mon, he preached to his disciples: "Like this is beneficial for you! This is your happiness.” These disciples listened to his teaching, listened to it with their ears, and abiding in their minds born of understanding, live according to the teachings of the guru. Such a guru needs to be reprimanded: "The Venerable cannot prove the goal of the Sa-Mon that the Venerable Master left home, left home, and lived without a family. At that time, the Venerable Master preached the Dharma to his disciples: "This is for your benefit! This is your happiness!" These disciples listened to the Venerable's teaching, took note of it with their ears, and abiding in their minds born of understanding, lived in accordance with the teachings of the guru. old binding, making another new thread to avoid my face, I say that gesture is evil, greedy for dharma because who can do it for anyone?". (the passage has been misprinted, and the above has been edited to suit the meaning of paragraphs 16, 17) Lohicca, this is the third class of gurus to be criticized and who criticizes the religion. such monk, His criticism is righteous, legal, and without error. 19. When he heard that, the Brahmin Lohicca said to the Blessed One: - Reverend Gotama, is there any guru in the world who is not worthy of criticism? - Lohicca, in the world there is a guru who is not worthy of criticism. - Venerable Gotama, in the world, what kind of guru is not worthy of criticism? "Lohicca, in this world the Tathagata appears, an Arahant, Rightly Enlightened, Fully Enlightened, Well-versed, World-Speaker, Unsurpassed, Master of the Master, Master of Heaven and Humanity, Buddha. , World Honored One... (like the Sa-Mon, No. 40 - 74, with the necessary changes). 54. When the self-contemplation has released the five hindrances that, joyful birth, due to joy, should be happy birth; because of the joy of the mind, the body is relieved, because of the body's peace, the happy life is born, because of the happy feeling, the mind is centered. The bhikkhu is separated from sensual pleasures, away from evil dharmas, attains and abides in the first meditation, a state of bliss born of seclusion, with application, with four. A bhikkhu pervades, drenches, and fills his body with the joy and happiness born of seclusion, and there is no part of his whole body that is not permeated by that joy and happiness born of seclusion. 55. Hey Lohicca, like an adept bath-servant or a bath-servant disciple. Having sprinkled the bath powder in the brass basin, then kneading it with water, the lump of powder was permeated with wet water, mixed with wet water, soaked inside and out with water, but not in drops--so Lohicca, A bhikkhu permeates, drenches, fills, and fills his body with the joy and happiness born of seclusion, and there is no part of his whole body that is not permeated by that joy and happiness born of seclusion. Lohicca, the disciple of a master who has attained that special supreme fruition, in this day Lohicca, the master is not worthy of criticism. And whoever criticizes such a guru, that criticism will not be authentic, not righteous, not legal, and erroneous. 56. Hey Lohicca, again, Male-stilts kill games and four, witness and stay in the second meditation, a state of bliss due to birth, no game, no four, inner province one mind... the third meditation.. witness and stay the fourth meditation (such as the Sa-Mon Fruit, No. 77 - 84, with the necessary changes). Lohicca, a disciple of a guru who has attained that special supreme attainment, at this time Lohicca, such a guru is not worthy of criticism, and whoever criticizes such a guru, such criticism. would be inauthentic, untrue, illegitimate, and erroneous. 62. With a calm, pure, uncontaminated mind, no afflictions, pliability, ease of use, firmness, and serenity, the Male-stilts lead the mind, directing the mind to the mind of gonorrhea. He knows as it really is, "This is suffering"... there is no other life (like the Sa-Mon, No. 97-98). Lohicca, a disciple of a guru who has attained that special supreme attainment, Lohicca, such a master is not worthy of criticism, and whoever criticizes such a guru, such criticism will not authentic, untruthful, illegal, and erroneous! 78. Upon hearing this, the Brahmin Lohicca said to the Blessed One: - Just as a person grasps the hair of a person who is about to fall into the abyss of hell, prompts him and places him on the land, so too Ton fake Gotama grabbed me by the hair when I was about to fall into the abyss of hell, lifted me up and set me on land. How wonderful, Venerable Gotama! How wonderful, Venerable Gotama! Venerable Gotama, like a man who raises what has fallen, reveals what is hidden, shows the way to those who are lost, bring light into the darkness so that those who have eyes can see color. Likewise, the Dharma has been presented by the World-Honored One by many means, now I take refuge in the Blessed One, take refuge in the Dharma, and take refuge in the Monk Sangha. I hope the World-Honored One will accept me as a disciple from now on until the end of my life. 3 STORY OF THE SOLID EXAMPLE - 22 Middle I STORY OF THE SOLID EXAMPLE (Alaggadupamasutttam) - Sutta No. 22 - Middle I, 295 Thus I heard. At one time the Blessed One was at Savatthi (Sāvatthi), at Jetavana (Kydala), in Anathapindika's garden (Level of Solitude). At that time, a bhikkhu named Arittha, formerly a falconer, had an evil view, thus: "According to my understanding of the Dharma preached by the Blessed One, when using those dhams that the Blessed One calls obstacles. law, there are really no obstacles." A large number of bhikkhus heard this: "The bhikkhu named Arittha, In the past, when he worked as a falconer, he gave rise to evil views as follows: "As far as I understand the Dharma preached by the Blessed One, when using the dharmas called by the Blessed One as obstacles to the Dharma, there are really no obstacles." Then those bhikkhus went to the bhikkhu Arittha, formerly a falcon trainer, and when they had arrived, they said to the bhikkhu Arittha, formerly a falcon trainer: - Friend Arittha, Is it true that the sage raises evil views as follows: "As far as I understand... there is really no obstacle"? - It really is, Hien. As far as I understand... no problem. Then those bhikshus wanted the bhikkhu Arittha, formerly a falconer, to give up this evil view, and immediately questioned him, questioned the reason, and discussed: "Sage Arittha, don't say such things, don't say such things. Misrepresentation of the Blessed One is not good. The Blessed One did not say so. sage Arittha, the Blessed One used many methods of teaching to obstruct the Dharma. And those who use them are self-obstructed. The World-Honored One taught that sensual pleasures are little, suffering a lot, brains much, so the danger is even greater. The Blessed One preached that sex is like a bone... The Blessed One taught that sex is like a piece of meat... The Blessed One taught that sex is like a torch of hay... The Blessed One preached Sex is likened to a burning coal pit... The Blessed One taught that sex is like a dream... The Blessed One taught that sex is like a loan... tree... The Blessed One taught that desires are likened to a butchery... The Blessed One taught that desires are likened to a stick... The Blessed One preached that desires are likened to a snake's head, with less pleasure and more suffering , more brain and therefore more danger". The bhikkhu Arittha, who used to be a falconer, even though he was questioned, questioned and discussed by those bhikkhus, still spoke out about this evil view, stubbornly holding on to it, grasping that wrong view: "Truly, it is true. That's it, as far as I understand, the Dharma preached by the World-Honored One... there are no obstacles." Since the bhikkhus could not make the bhikkhu Arittha, who used to be a falcon trainer, give up this evil view, so they went to the place where the Blessed One was, and when they had arrived, bowed down to the Blessed One and sat down to one side. . After sitting down to one side, those bhikkhus said to the Blessed One: - The Blessed One, the bhikkhu Arittha, formerly a falconer, aroused evil views as follows: "As I understand it, the World-Honored One's dharma preaching...no obstacles". World-Honored One, we heard: "Bhikkhu-stilts named Arittha, formerly a falcon trainer... no obstacle". White World Honored One, Then we went to the bhikkhu Arittha, who was a falconer in the past, and when it was over, said to the bhikkhu Arittha, formerly a falconer: "--Friend Arittha, there is truth. The sage gave rise to evil views as follows: "As far as I understand... there is really no obstacle." White World Honored One, when he heard this, the Male-stilt-stilt Arittha, formerly a falcon trainer. , told us the following: "– It really is. Dear Hien, as far as I understand... there's really no obstacle. Venerable sir, we want to make the bhikkhu Arittha, who used to be a falcon trainer, to give up this evil view, immediately question, question the reason, discuss: - "Sage Arittha, don't say such things. Don't misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One did not say so, sage Arittha, the Blessed One used many methods, dharma doctrine. And those who take advantage of them are self-obstructed. The World-Honored One taught that sensual pleasures are little, suffering a lot, brains much, so the danger is even greater. The World-Honored One taught that sensual pleasures are likened to a bone... The Blessed One taught that sensual pleasures are likened to a snake's head, with little pleasure, a lot of suffering, a lot of brains, and therefore more danger. World-Honored One, the bhikkhu Arittha, formerly a falconer, although we were questioned, questioned, and discussed the reason, still spoke of this evil view, stubborn, grasping, grasping the wrong view. That's it: "Really so, as I understand it, the Dharma preached by the World-Honored One... there is no obstacle". Venerable Sir, because we could not make the bhikkhu Arittha, who used to be a falcon trainer, to give up this evil view, so we came to ask the Blessed One what this meant. Then the World-Honored One called another bhikkhu: - Monk, Go and in my name call the bhikkhu Arittha, who used to be a falcon trainer, saying: "Sage Arittha, the Master calls Sage". - Yes, sir. That bhikkhu obeyed the Blessed One and went to the place where the bhikkhu Arittha, formerly a falconer, after arriving, said to the bhikkhu Arittha, formerly a falconer: - sage Arittha, The Master called the Sage. - Yes, sage. The bhikkhu Arittha, formerly a falconer, answered that bhikkhu, went to the place where the Blessed One was, and after arriving, having bowed down to the Blessed One, sat down to one side. The Blessed One said to the bhikkhu Arittha, formerly a falcon trainer, sitting down to one side: - Is it true, Arittha, that you have arisen evil views as follows: "As far as I understand... it's true. no obstacles"? "It is indeed so, venerable sir. As far as I understand, there really aren't any obstacles.  You fool, why do you understand the Dharma I preach? Hey, you fool, is it possible that I have used many methods of teaching to obstruct the Dharma? And those who use them are self-obstructed?  I have said that sensual pleasures are less, suffering more, brain more, so the danger is more. I have taught that lusts are likened to a bone... I have preached that lusts are compared to a piece of meat... to a torch of hay... to a pit of embers... to a dream ... is likened to a loan item... is compared to fruit... is likened to a butcher's oven... is likened to a sharp stick... I have taught that sex is like a snake's head, less fun , more suffering, more brain, and therefore more danger.  And you fool, you not only misrepresent Me, because You have wrongly grasped yourself, You destroy yourself and create much damage. Hey you fool, and so will lead to unhappiness and long-term suffering for you. Then the Blessed One called the Male-stilts: - Monks, what do you think? Bhikkhu-stilts Arittha, in the past, could this falcon trainer spark any spark in this law? - White World-Honored One, how is that possible! Impossible, venerable sir. Having said this, the bhikkhu Arittha, formerly a falconer, was silent, ashamed, shrugging his shoulders, bowing his head, anxious, and silent. Then the Blessed One, after learning that the bhikkhu Arittha, formerly a falconer, was silent, ashamed, shrugs, bowed his head, worried, and shut his mouth, spoke to the bhikkhu Arittha, who used to do the profession. falcon training: - Hey, you fool, people will know you through your own evil views. Here, I will ask the Male-stilts. Then the Blessed One called to the bhikkhus: - Monks, do you understand the Dharma I preach, just like the bhikkhu Arittha, did this falcon trainer in the past, not only misrepresented Me because of wrong self-attachment, but also destroyed myself and caused a lot of damage? - White World-Honored One, no. The World-Honored One, the World-Honored One has used many methods of teaching obscuring the Dharma; and those who take advantage of them are self-obstructed. The World-Honored One preached the pleasures of sex less, the suffering much, the greater the brain, so the danger was even greater. The Blessed One preached the sensual pleasures like a bone... (as above). like snake head, less joy, more suffering, more brain and therefore more danger. - Good luck, monks! Well done, bhikkhus! This is how you understand the Dharma I preach. Bhikkhu-stilts, I have used many methods of teaching to obstruct the Dharma, and those who use them will be hindered by themselves. I have said that sensual pleasures are little, suffering more, brain more, and therefore more dangerous. I have preached sensuality like a bone... (as above)... I have preached sensuality like a snake's head, less pleasure, more suffering, more brain, and therefore more danger. But the bhikkhu Arittha, who was a falconer in the past, not only misrepresents me because he has wrongly grasped himself, but also destroys himself and creates much damage, and thus leads to unhappiness and suffering. long time for that fool. Indeed, bhikkhus, this fact does not happen, one can enjoy sensual pleasures outside of sensual pleasures, apart from sensual perceptions, apart from sensual pleasures. Monks, there are some ignorant people here who study the Dharma, such as the Sutras, the Recitations, the Interpretations, the Verses, the Inspirational Speeches, the Astral Languages, the Origins, the Dharma Practitioners, and the Quang Quang. After learning these dhammas, they do not contemplate the meaning of those dhammas with wisdom. Those dhammas, because their meaning is not discerned by wisdom, do not become clear. They learn the dhammas just for their own benefit, want to criticize others, just for their own gain, want to enjoy arguing, and they don't achieve the goal to which the study of the dhamma is intended. Those dharmas, because of wrong grasping, lead them to unhappiness and long-term suffering. Why? Monks, because of wrong grasp of dharmas. Monks, for example a person who desires water snakes, seeks water snakes, goes around looking for water snakes. He sees a large water snake, and he catches the snake on its back or tail. The snake may turn around and bite the person on the hand, arm, or other part of the body, and the person may die from this cause or suffer near death. Why? Monks, for grasping the snake in a wrong way. Likewise, the Male-stilts, here, some stupid people study the Dharma... Monks-stilts, because of their attachment to the wrong dharma. Here, monks, Some good men study the Dharma, such as Sutras, Practices, Explanations, Verses, Inspirational Speeches, As Visual Languages, Original Births, Dharma Venerables, and Phuong Quang. After studying these dhammas, they contemplate the meaning of those dhammas with wisdom. Those dhammas, because their meaning is discerned by wisdom, become clear. They study the Dharma not for their own benefit, not wanting to criticize others, not for their own benefit, for the pleasure of arguing, and they achieve the goal to which the study of the Dharma is directed. These dharmas, because they are well grasped, lead them to happiness and lasting peace. Why? This, bhikkhus, because he is well versed in the dharmas. Monks, like a person who desires water snakes, looking for water snakes goes everywhere in search of water snakes. The person saw a large water snake. That person can skillfully crush the water snake with a cane with crutches. After skillfully pressing with a cane with crutches, the person can skillfully grasp the snake's neck. Monks, Even if that water snake could wrap its body around a hand, or an arm, or some other part of the body, that person would not go to death or to near-death suffering because of that condition. Why? Male-stilts, because skillfully hold the water snake. In the same way, the Male-stilts, here, some good men study the Dharma... the Male-stilts, because they hold the dharma well. Therefore, bhikkhus, understand the meaning of my words and accept them thus. If anyone does not understand the meaning of what I preach, here, you should ask me or ask the wise bhikkhus. Monks, I will teach you the Dharma, like a raft to cross, not to grasp. Listen and pay attention, I will preach. - Yes, sir. Those bhikkhus obeyed the Blessed One. The Blessed One preached as follows: - Monks, if someone were to walk on a great and long road, to a wide body of water, one shore dangerous and fearful, the other safe and fearless, but with no boat to cross or no bridge to cross from one shore to the other. He thinks to himself: "This is wide water, this shore is dangerous and fearful, the other shore is safe and fearless, but there is no boat to cross or no bridge to cross from shore to shore. Now let's gather together grass, trees, branches, leaves, tie them up into a raft, and based on this raft, diligently using our hands and feet, we can safely cross to the other shore." Then, bhikkhus, that person gathers grass, trees, branches, and leaves, ties them together into a raft, and thanks to this raft, diligently uses his hands and feet to safely cross over to the other side. When he crossed to the other side, he thought: "This raft is of great benefit to me, thanks to this raft, I diligently use my hands and feet to cross safely to the other shore. Now let's put this raft on our heads or carry it on our shoulders, and go where we want." Monks, what do you think? Is it right for the use of the raft? - White World Honored One, no. - Monks, how should that person make the right use of the raft? On the other side, you can think: "This raft is very beneficial to me. Thanks to this raft, I diligently used my hands and feet to safely cross the other shore. Now let's pull this raft up on the dry land, or sink it into the water, and go where I want.” Monks, in doing so, that person does the right thing to use that raft. Monks, I preach the Dharma as a raft to be crossed, not to be grasped. The Male-stilts, you need to understand the example of the raft... The Dharma must still be removed, let alone the illegal. Monks, there are six bases of view. What is six? Here, bhikkhus, there are uneducated ordinary people who do not come to see the Noble Ones, are not well-versed in the Dharma of the Noble Ones, do not practice the Dharma of the Noble Ones, do not come to see the Adepts. , not mastering the Dharma of the Adepts, not practicing the Dharma of the Adepts, consider form: "This is mine, this is me, this is my self", consider feeling: "This is what I am." This is mine, this is me, this is my self", see the thought: "This is mine, this is me, this is my self", see the formations: "This is this is mine, this is me, this is my self", see what is seen, heard, felt, conscious, attained, sought, thought: "This is mine, this is me, this is my self", and any view-base says: "This is the world, this is the self, after death , I will remain, eternally, permanently, permanently, without change, I will, abide like this forever", consider thus: "This is mine, this is me, this is self." my fall". And, bhikkhus, there is a learned noble disciple who goes to see the saints, is well-versed in the dharmas of the saints, practices in the dharmas of the saints, goes to see the sages, and is well versed in the dharmas of the noble ones. A man, practicing the dhammas of adepts, looks at rupa: 'This is not mine, this is not me, this is not my self', looks at feeling: 'This is not mine me, this is not me, this is not my self", see thought: "This is not mine, this is not me, this is not my self", see formations: "This is not mine, this is not me, this is not self." mine", see what is seen, heard, felt, perceived, attained, sought, thought: "This is not mine, this is not me, this This is not my self", and any view of the base will say, "This is the world, this is the self, after death I will be permanent, permanent, permanent, unchanging, I will abide like this forever", see thus: "This is not mine, this is not me, this is not my self". This position by contemplating like this, for things that are not real, there is no worry and sorrow. Having heard that, Another Male-stilts said to the Blessed One: - Could there be something unreal out there that can cause anxiety and distress? The World-Honored One: - There may be, this Male-stilts, here, someone thinks as follows: "What was certain to be mine, now certainly is no longer mine. What is certain can be mine. me, I certainly don't get that." The person mourns, laments, weeps, beats his chest, comes to unconsciousness. Thus, bhikkhus, there is something unreal outside, which can cause anxiety and distress. "World-Honored One, is it possible that there is something out there that is not real, that does not cause anxiety?" The World-Honored One replied: - There may be, Male-stilts. It can certainly be mine, I certainly can't have it." He does not grieve, lament, weep, do not beat chest, do not go to unconsciousness. Thus, bhikkhu, there is something that is not real outside, which does not cause anxiety and distress. "World-Honored One, is it possible that there is something unreal within that can cause anxiety and distress?" The Blessed One replied: - It is possible, bhikkhu, that here, bhikkhus, someone has (wrong) view as follows: "This is the world, this is the self, after death I will always and permanent, permanent residence without change. I will stay like this forever." This person listens to the Tathagata or a disciple of the Tathagata preach the Dharma in order to eliminate all views of the land, attachment, bias, prejudice, and habitual tendencies, the cessation of all actions, the relinquishment of all birth robes, the eradication of thirst. Love leads to separation from greed, cessation, Nirvana. He might think like this: "I will certainly be annihilated, I will certainly be destroyed, I will certainly not exist". He mourns, laments, weeps, beat his chest, go to unconsciousness. Thus, bhikkhus, there is something unreal within that can cause anxiety and distress. "World-Honored One, can there be something unreal within that does not cause anxiety or distress?" The Blessed One replied: - There may be, bhikkhus, here someone who has no (wrong) view as follows: "This is the world, this is the self. After I die, I will be permanent, permanent. , permanent, unchanging, I will stay like this forever." This person listens to the Tathagata or a disciple of the Tathagata preach the Dharma in order to eliminate all views, attachments, biases, prejudices, and addictions, the purification of all actions, the abandonment of all birth robes, the eradication of thirst. love to lead to dispassion, cessation, Nirvana. He does not think thus: 'I will certainly be annihilated, I will certainly be destroyed, I will certainly not exist'. He does not grieve, lament, crying; he does not beat his chest, does not come to unconsciousness. Thus, bhikkhus, there is something unreal within, which does not cause anxiety or distress. Monks, can you hold on to something, and that property held to be permanent, permanent, permanent, immutable, can you stay like this forever? Monks, can you see that a property held and that property held will be permanent, permanent, permanent, immutable, able to stay like this forever? - White World-Honored One, no. - Good thing, this Male-stilts. Nor have I seen, bhikkhus, a possession held, but that property held to be permanent, permanent, permanent, immutable, can abide like this forever. Hey monks, Can you cling to any Self-argument whose ego is thus grasped without giving rise to sorrow, lamentation, suffering, grief, and despair? Bhikkhus, have you seen any self-referential ego that is thus grasped without giving rise to sorrow, lamentation, pain, grief, and despair? - No, the Blessed One. - Good thing, this Male-stilts. Nor have I seen, bhikkhus, a self-reporter whose ego is thus grasped without giving rise to sorrow, lamentation, pain, grief, and displeasure. Monks, do you have a view of a medicine, and seeing it just like that, do not give rise to sorrow, lamentation, pain, grief, and displeasure? Monks, have you seen any medicine, and when you have seen it just like that, there will be no sorrow, lamentation, pain, grief, or displeasure? - World-Honored One, no - Good thing, monks! Monks, I also did not see a single robe, but that is what I saw for him, and does not arise sorrow, lamentation, suffering, grief, and displeasure. Monks, if there is a self, is there a self that belongs to me? - White World-Honored One, yes. - Monks, if there is a self that belongs to, will there be my self? - White World-Honored One, yes. - Monks, if self and self-dependence cannot be accepted as permanent, permanent, then see this ground: "This is the world, this is the self, after death I will become permanent, permanent. permanent, permanent, unchanging, I will stay like this forever." Monks, is that view of the land perfect, completely free from foolishness? - World-Honored One, how can it be completely and completely not stupid! - What do you think, monks? Is form permanent or impermanent? - World-Honored One, impermanent. What is impermanent is suffering or pleasure? - White World-Honored One, suffering. What is impermanent, suffering, subject to change, Is it reasonable to properly contemplate that: "This is mine, this is me, this is my self"? - White World-Honored One, no. - Monks, is feeling permanent or impermanent? - World-Honored One, is impermanent. What is impermanent is suffering or pleasure? - World-Honored One, is suffering. - What is impermanent, suffering, subject to change, is it reasonable to properly contemplate that: "This is mine... my self"? - White World-Honored One, no. - Monks, is perception permanent or impermanent? - World-Honored One, impermanent. - What's unusual...? - White World-Honored One, no. - The Male-stilts, are the formations permanent or impermanent... - The Male-stilts, is consciousness permanent or impermanent? - World-Honored One, impermanent. What is impermanent is suffering or pleasure? - White World-Honored One, suffering. - What is impermanent and suffering is reasonable, when rightly contemplating it is: "This is mine, Due to the cup, the cup of greed. Due to dispassion, should be liberated. In liberation there arises wisdom, knowing that is liberated. He knows: "Birth is over, the holy life has been accomplished, what should have been done has been done, there is no going back here to another life". Monks, that bhikkhu is called the one who has removed the obstacles, the one who has filled the trenches, the one who has uprooted the pillar, the one who has opened the locks, the step. The saint has put down the flag, has laid down the burden, there are no consequences. And how is the bhikkhu who has cast away the hindrances? Here, bhikkhus, ignorance has been eradicated, it has been cut at its roots, and has made it like a tala tree that has been decapitated, making it impossible to be reborn in the future, incapable of arising. Thus, bhikkhus, the bhikkhu has removed the hindrances. Monks, how does a bhikkhu fill the trenches? Here, Monks, a bhikkhu has cut off rebirth and the cycle of birth and death, has cut off its roots, made it like a tala tree cut off, making it impossible to be reborn in the future, incapable of being reborn. birth ability. The Male-stilts, thus the Male-stilts have filled the trench. Monks, how is a bhikkhu spitting on a pillar? Here, bhikkhus, a bhikkhu has eradicated craving and craving, has cut off its roots, has made it like a tala tree that has been decapitated, making it impossible to be reborn in the future, incapable of arising. . Monks-stilts, this is how the Male-stilts have spit on the pillar. How, bhikkhus, is a bhikkhu who has broken open the locks? Here, bhikkhus, a bhikkhu has cut off the five lower fetters, cut off the roots, made like a tala tree beheaded, making it impossible to be reborn in the future, incapable of being reborn. birth ability. Male-stilts, thus the Male-stilts have opened the locks. What, bhikkhus, is a noble bhikkhu who has put down his flag, has laid down his burden, and has no attachments? Here, bhikkhus, a bhikkhu has put an end to conceit, has cut off its roots, has made it like a tala tree that has been decapitated, making it impossible to be reborn in the future, incapable of arising. . So, bhikkhus, this is a noble bhikkhu who has put down his flag, laid down his burden, and has nothing to do with it. Monks, if a bhikkhu is liberated like this, then the gods of the Devas of Heaven, of Brahma, and of the main realm of birth will not be able to find a trace of that bhikkhu, if they think, "He is here. , has the consciousness of the Tathagata". Why? Monks, I say right now, a Tathagata cannot find a trace." Monks, I say this, I say that, some contemplatives and brahmins misrepresent it. I am a non-truth, ambiguity, illusory, unreal: "The recluse Gotama advocates nihilism, upholding the annihilation, destruction, and annihilation of sentient beings". But, bhikkhus, I am not like that, I do not say so, I am not like those recluses and brahmins who have misrepresented in an untruthful, ambiguous, deluded, untrue way: "The recluse Gotama advocates nihilism, upholding the annihilation, destruction, and annihilation of sentient beings". Monks, past and present, I speak only of suffering and the cessation of suffering. If, bhikkhus, others here reviled, slandered, angered the Tathagata, then here, bhikkhus, the Tathagata has no anger, no discontent, and no resentful mind. angry.  Monks, if here other people revere, respect, worship, and make offerings to the Tathagata, then, bhikkhus, the Tathagata here has no joy, no joy, no delight in the mind. .  Monks, If others revere, respect, worship, and make offerings to the Tathagata, then here, bhikkhus, the Tathagata thinks: "This is what I once knew well: here is the responsibility I have to take. do". 'Therefore, bhikkhus, if there are others who revile, slander, and make you angry, here you should not be angry or disgruntled, and not be angry with your mind. "Therefore, bhikkhus, if there are others who respect, respect, worship and make offerings to you, you will not be happy here, nor will your mind be delighted. "Therefore, bhikkhus, if there are other people who revere, respect, worship and make offerings to you, then here you should think: 'This is what was once well known, this is this. These are our responsibilities." Therefore, bhikkhus, whatever is not yours, give it up. You give up, will bring happiness and peace to you for a long time. Monks, what is not yours?  Male-stilts, form is not yours, give up form. If you give up form, it will bring happiness and lasting peace to you.  Monks, life is not yours, give up life. If you give up life, it will bring happiness and lasting peace to you.  Monks, perception is not yours, give up perception. They give up thinking that it will bring them happiness and lasting peace.  Monks, the formations are not yours, give up the formations. You give up the actions will bring happiness, lasting peace for you.  Monks, consciousness is not yours, give up consciousness. Giving up consciousness will bring happiness and lasting peace to you. Monks, what do you think? In this Jetavana forest, if someone gathers grass, trees, branches, leaves and then burn or do with them as you like. Do you guys think? Does he collect us, burn us, or do with us as he pleases? - White World-Honored One, no. Why? World-Honored One, because it is neither self nor belonging to the self. "In the same way, bhikkhus, whatever is not yours, give it up. If you give up, it will bring happiness and lasting peace to you. Monks, and what is not yours? Monks, form is not yours, give up form. If you give up form, it will bring happiness and lasting peace to you. The Male-stilts, feeling... (as above)... The Male-stilts think... (as above)... Sir, give up waking. Giving up consciousness will bring happiness and lasting peace to you. In this way, bhikkhus, the Dharma is well taught and made manifest by me. open up, open up, get rid of old wraps. Monks, because the Dharma is well taught, made known by me, made clear, made clear, and removed from old swaddling cloths, the bhikkhus, being Arahants, the corruptions have been exhausted, cultivation has been completed, what should be done has been done, the burden has been laid down, the ideal has been achieved, the fetters of existence have been eliminated, liberated by right knowledge, the cycle of birth and death. of these cannot be shown. The Male-stilts, thus, the Dharma that is well taught by me... is excluded from the old swaddling cloths. Monks, because the Dharma is well taught by me, and old cloths are removed, those bhikkhus who have abandoned the five lower fetters will become reborn and pass away here. , no longer have to return to this life. The Male-stilts, thus, the Dharma is well taught by me... gets rid of the old swaddling cloths. Monks, because the dharma well taught by me... gets rid of the old swaddling cloths, those bhikkhus who have abandoned the three fetters and have smothered greed, hatred, and delusion, all those who have When he becomes the One-returner, only in this life will suffering again be eradicated. The Male-stilts, thus, the Dharma is well taught by me... gets rid of the old swaddling cloths. Monks, because the dharma well taught by me... gets rid of old swaddling cloths, those bhikkhus who get rid of the three fetters will all become stream-winners, free from suffering. Falling evil pleasures, decide towards right enlightenment. The Male-stilts, thus, the Dharma taught by me well... gets rid of the old swaddling cloths.  Monks, since the Dharma is well taught by me... is removed from the old swaddling cloths, those bhikkhus who are according to the practice of the law, according to their faith, will all turn to the right direction. Enlightenment, bhikkhus, thus the dharma well taught by me... is removed from the old swaddling cloths. Monks, because the Dharma is well taught by me, made manifest, made clear, made known, and removed from old woven cloths, those who can only believe in me have enough heart. love Me, all of them are directed to the gods. Thus the Blessed One preached. Those bhikkhus rejoiced and believed in the Blessed One's words. 4 Evil Views of the Arahant - Yamaka Sutra - Chapter III, 199 Yamaka - Contemplation III, 199 1) Once the Venerable Sariputta was staying at Sàvatthi, Jetavena, in Mr. Anathapindika's garden. 2) At that time, the bhikkhu Yamaka had the following evil view arose: "As I understand the Blessed One's teaching, a bhikkhu who has put an end to the taints of defilement, after the dissolution of the body, after death, will cease, will cease to be. end, there is nothing left after death." 3) Many bhikkhus heard that the bhikkhu Yamaka gave rise to the following evil views: "As I understand the Blessed One's teaching, a bhikkhu who has put an end to the taints, after the breakup of the body, after death, will put an end to it. will perish, there is nothing left after death." 4) Then the Male-stilts went to Venerable Yamaka; upon arrival, speak to the Venerable Yamaka with greetings and greetings; After saying greetings and greetings, he sat down to one side. 5) Sitting to one side, those bhikkhus said to the venerable Yamaka: - Is it true, Friend Yamaka, that the sage has arisen evil views as follows: "As I understand the Blessed One's teaching, Female- A bhikkhu who has eradicated the defilements, after the breakup of the body, after death, will cease, will cease, and there will be nothing left after death." 6) - Dear friends, I have understood the Buddha's teaching of the Dharma like this: "As I understand the words of the Blessed One... after death". 7) - Don't say that, sage Yamaka! Do not misrepresent the Blessed One! Misrepresenting the Blessed One is not good. The Blessed One did not say as follows: "A bhikkhu who has eradicated the defilements, after the dissolution of the body, after death, will cease, will cease, and there will be nothing left after death." 8) Even though these bhikkhus said so, the venerable Yamaka persisted and firmly accepted that evil view, saying: "As I understand the Blessed One's teaching, the bhikkhu has ended the taints. or, after the dissolution of the body, after death, it will cease, will cease, and there will be nothing left after death." 9) Since the bhikkhus could not make the Venerable Yamaka leave that evil view, those bhikkhus arose from their seats, went to the Venerable Sariputta, and on arrival said to the Venerable Sariputta: - The bhikkhu Yamaka, Venerable Sariputta, arose wrong views as follows: "As I understand the Blessed One's teaching, 27) What do you think, Sage Yamaka? Does the sage contemplate the Tathagata in form? - No, this sage. - Does the sage contemplate the Tathagata outside of form? - No, this sage. 28) Sage, do you contemplate the Tathagata in life?... 20) Do you contemplate the Tathagata in your perception?... 30) Do you contemplate the Tathagata in the formations?... 31) Does the sage contemplate the Tathagata in consciousness? - No, this sage. - Does the sage contemplate the Tathagata as outside consciousness? - No, this sage. 32) What do you think, Sage Yamaka? Does the sage contemplate the Tathagata as form, feeling, perception, formation, and consciousness? - No, this sage. 33) What do you think, Sage Yamaka? Does the sage contemplate that that which has no form, no feeling, no perception, no action, no consciousness is the Tathagata? - No, this sage. 34) -And here, Sage Yamaka, Even in the present life, it is not possible to find a Tathagata who is permanent, permanent, and reasonable when the sage replies: "As I have understood the Blessed One's teaching, the bhikkhu has eradicated all cankers. or, after the dissolution of the body, after death, it will cease, will cease, and there will be no more after death." 35) - Before, I had no mind, so I had that evil view. Now, after listening to Venerable Sariputta preach the Dharma, that evil view has been eradicated, and the Dharma has been fully realized by me. 36)-Sage Yamaka, if someone asked sage: "Sage Yamaka, a bhikkhu is an Arahant, whose gonorrhea has ceased; after the dissolution of the body and death, he will become an arahant. What?"; So asked, sage Yamaka, how do you answer? 37)--Friend, if someone asked me: "Friend Yamaka, a bhikkhu is an Arahant, and all the cankers have ended, After the dissolution of the body, after death, what will he become?"; asked thus, friend, I would answer: "Form is impermanent, friend, what is impermanent is suffering. What is suffering is the cessation, the cessation. Feelings... Thoughts... Actions... Consciousness is impermanent, sage, what is impermanent is suffering. What is suffering is the cessation, the cessation." When asked, sage, I will answer 38-39) -Good, good, sage Yamaka!Sage Yamaka, I will give it to sage For example, sage Yamaka, a householder or a householder's son, a wealthy man, with much money, with much possessions, is protected. someone comes, wants disadvantage, wants misfortune, wants unhappiness, wants to take the other person's life. of many, are protected. It was not easy to take its life by force. So let's find a way to infiltrate and we will take our life." He went to the householder or the other householder's son, and said thus: "Venerable Sir, I would like to serve you." the master or son of the other householder accepts that person to serve. The other person trusts him, regards him as a friend, trusts him, considers him a friend, and puts his trust in him. of this householder who trusted me", when he saw the householder's son in a secluded place, immediately took a sharp knife and took the life of the householder's son. 40) Sage Yamaka, What does the sage think? When that person comes to the householder or the other householder's son and says: "Venerable One, I want to serve you"; Was he a murderer then? And even if he is a murderer, the householder or the householder's son does not think, "I have a murderer". 41) When he serves, wakes up first, goes to sleep later, is quick in his actions, pleasant in his actions, and has pleasant words, then even if he is a murderer, the householder, or the householder's son thinking, "I have a killer". - Yes, this sage. 42-43)- In the same way, sage, the uneducated ordinary person is not able to clearly see the Noble Ones, is not well-versed in the Noble One's Dharma, does not practice the Noble One's Dharma, does not clearly see the Noble Ones, untrained in the Dharma of the Noble Ones, do not practice the Dharma of the True Ones, contemplating form as self, or self as having form, or form in self, or self in form; contemplating feelings... contemplating... contemplating formations... contemplating consciousness as self, or self as having consciousness, or consciousness in self, or self in consciousness. 44) "Form is impermanent", he does not know as it really is: "Form is impermanent"; "Life is impermanent", he does not know as it really is: "Life is impermanent"; "Thought is impermanent", he does not know as it really is: "Thought is impermanent"; "The formations are impermanent", he does not know as it really is: "The formations are impermanent"; "Consciousness is impermanent", he does not know as it really is: "Consciousness is impermanent". 45) "Form is suffering", he does not know as it really is: "Form is suffering"; "Feeling is suffering"... "Perception is suffering"... "Consciousness is suffering"... "Consciousness is suffering", he does not know as it really is: "Consciousness is suffering". 46) "Form is not-self", he does not know as it really is: "Form is not-self"; "Feeling is not-self"... "Thought is not-self"... "Forms are not-self"... "Consciousness is not-self", he does not know as it really is: "Consciousness is not-self". 47) "Form is conditioned", he does not know as it really is: "Form is conditioned"; "Life is conditioned"... "Thought is conditioned"... "Things are conditioned"; "Consciousness is conditioned", he does not know as it really is: "Consciousness is conditioned". 48) "Form is the killer", he does not know as it really is: "Form is a killer"; "Life is a killer"... "Thought is a killer"... "Forms are a killer"... "Consciousness is a killer", he doesn't know it as it really is: "Consciousness is a killer." killer ". 49) He comes to form, clings, holds: "Form is my self". He comes to feeling... with perception... with formations... he comes to consciousness, grasping and holding: "Consciousness is my self". These five aggregates of clinging are carried away by a person, which will lead to unhappiness and long-term suffering for that person. 50) Friend, the learned noble disciple clearly sees the Noble Ones... practicing the Dharma of the True Ones, does not contemplate form as the self, or the self as having form, or form in the self. , or self in form; not contemplating feelings... not contemplating... not contemplating formations... not contemplating consciousness as self, or self as having consciousness, or consciousness in self, or self in consciousness. 51) "Form is impermanent", he knows as it really is: "Form is impermanent"; "Feeling is impermanent"... "Perception is impermanent"... "Forms are impermanent"... "Consciousness is impermanent", he knows as it really is: "Consciousness is impermanent". 52) "Form is suffering", he knows as it really is: "Form is suffering"... "Feeling is suffering"... "Perception is suffering"... "Formation is suffering"... "Consciousness is suffering" is suffering", he knows as it really is: "Consciousness is suffering". 53) "Form is not-self", he knows as it really is: "Form is not-self"... "Feeling is not-self"... "Perception is not-self"... "Form is not-self" ... "Consciousness is not-self", he knows as it really is: "Consciousness is not-self". 54) "Form is conditioned", he knows as it really is: "Form is conditioned"... "Feeling is conditioned"... "Perception is conditioned"... "Form is conditioned" ... "Consciousness is conditioned", he knows as it really is: "Consciousness is conditioned". 55) "Form is a killer", he knows as it really is: "Form is a killer"... "Feeling is a killer"... "Thought is a killer"... "Things are actions. is a murderer"... "Consciousness is a murderer", he knows as it really is: "Consciousness is a murderer". 56) He does not come to form, does not grasp, does not hold: "Form is my self". Do not come to feeling... to perception... to actions... Not to consciousness, not to cling, not to hold: "Consciousness is my self". With regard to these five aggregates of clinging, he does not go, does not cling, will bring happiness and peace to him for a long time. 57) - Thus, sage, Sariputta, those venerable ones have people like you as companions of the holy life, have such compassion, want them to be so happy, like teachers, like teachers. so. 58) And now, after listening to Venerable Sariputta's sermon, my mind is liberated from the taints, no longer clinging.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST DHARMA-EYE TEMPLE.( USA ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.16/7/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.