COMMENTARY OF THE.1=VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. BRAHMAJĀLA SUTTA PHAM VUNG THE STORY OF THE TWO TRAVELERS PARIBBĀJAKAKATH 1. This is what I heard. On one occasion the Blessed One departed from Rajagaha to Nālanda with a large assembly of bhikkhus, about five hundred. At the same time the wanderer Suppiya was also traveling on that path with his disciple, the young Brahmadatta . On the way, the wanderer Suppiya used all kinds of arguments to slander the Buddha, Dharma, and Sangha. But the disciple, the young Brahmadatta , used enough reason to praise the Buddha, the Dharma, and the Sangha. Thus the two teachers and students, following the Blessed One and the group of monks, spoke completely contradictory words. 2. At that time, the World-Honored One, along with the bhikkhus, entered the royal residence in the garden of Ambalatthika to stay overnight. The wanderer Supiya and the young Brahmadatta also entered the royal residence to spend the night. Here, the wanderer Suppiya also used many arguments to slander the Buddha, Dharma, and Sangha, while the disciple used many reasons to praise the Three Jewels. Two teachers and students living near the Blessed One and a group of bhikkhus spoke completely contradictory words. 3. At dawn, some monks, after waking up, gathered in the meeting house (round house, pointed roof). The following story took place in that group of bhikkhus: "Sages, wonderful, rare, the Blessed One, the All-Wise, the All-Seeing, the Arahant, the Fully Enlightened One, you have penetrated. The wanderer Suppiya used many arguments to slander the Buddha, the Dharma, and the Sangha, while the young disciple and youth Brahmadatta used many reasons to praise the Three Jewels. The Venerable and the Order of Bhikkhus, have spoken words that are completely contradictory to each other." 4. At that time, the Blessed One knew the discussion of the other Bhikkhu-stilts. He entered the meeting house, sat on the seat prepared and asked: "Bhikkhus, what are you talking about now? What is the subject of the talk about?" The Bhikkhu-stilts replied: World-Honored One, at dawn we gathered in the meeting house. The following story arose among us: "Sages, wonderful, rare, the All-Knowing, All-Seeing, Arahant, Perfectly Enlightened One, You have penetrated all minds. The wandering ascetic Suppiya used many arguments to denigrate the Buddha, the Dharma, and the Sangha, while the young disciple and young man, Brahmadatta , used many reasons to praise the Three Jewels. bhikkhus, have spoken completely contradictory words." Venerable Sir, this is the story that we were dying when the Blessed One came. 5. Bhikkhu-stilts, if anyone blasphemes me, blasphemes the Dharma or slanders the Sangha, you should not show anger, dissatisfaction or indignation towards them. Because in that situation you are only creating an obstacle for yourself. If you are angry or resentful when those slander us, can you perceive their words as true or false? "Are you sure, venerable sir?"-Bhikkhus, those who slander me, the Dharma, or the Sangha, you should explain what is wrong and point out what is wrong, saying: "Why is this? false, inauthentic, nothing like that on our part, this was never with us." 6. Bhikkhu-stilts, if anyone praises me, the Dharma or the Sangha, you should not show joy, satisfaction and delight. Because in that situation, you are only creating an obstacle for yourself. If anyone praises Me, the Dharma, or the Sangha, you should acknowledge which is true, saying, "Why this is true, correct, there is such a thing on our side, this is of course ours. " 7. The Bhikkhu-stilts, only concerned with trivial, trivial matters, not apart from the minor details of the pure precepts that a common man refers to when praising the Tathagata. What are the details of pure discipline that ordinary people refer to? 8-27 (Gender Explanation...) PUBBANTAKAPPIKA (PUBBANTAKAPPIKA) 28. Monks, there are other dharmas, profound, hard to see, difficult to understand, peaceful, noble, beyond the scope of logic, only the wise can understand that the Tathagata, after self-esteem, his realization with omniscient wisdom has preached to others; and it is for these dharmas that those who rightly praise the true virtues of the Tathagata will discuss. What are these laws? 29. Monks, there are some recluses and brahmins who are speculators of the past, taking views of the past and taking over eighteen positions affirming the related wrong views. to the past. And for what reason, in relation to what, did these recluses and brahmins make up their speculations? SASSATAVĀDA (SASSATAVĀDA) 31. Monks, in the first case there is a recluse or a brahmin, by virtue of his enthusiasm, effort, diligence and right attention, he should reach concentration and thus recall him. many past lives: one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, or a hundred thousands of lives, many hundreds of lives, many thousands of lives, many hundreds of thousands of lives. He remembers: "I had such a name at that time, belonged to such a clan, such appearance, such food, such a long life. After leaving that realm, I was reborn in another realm. see, I too have the same name, belong to such a clan, such appearance, such food, such experience of happiness and suffering, such longevity. Here it is. Thus he says: The self and the world are eternal, unborn, as solid as a mountain top, as steady as a stalagmite, and though this being is cyclic, passing away, and born, yet the self and the world remain the same. regular object. Why? Because through ardor, diligence, diligence, and right attention, concentration of mind was attained and thus I recalled many past lives with their associated characteristics and details. Therefore I know: the self and the world are eternal, unborn, as solid as a mountain top, as stable as a pillar, and though these beings samsara, pass away, and arise, yet the self and the world remain the same. like a regular object. 32. In the second case, because of what, in relation to what, are some ascetics and brahmins eternalists who claim that the self and the world are permanent? Here, monks, is a recluse or brahmin who, through ardor, diligence, diligence, and right attention, attains concentration, and thereby he remembers many past lives. : one kalpa and kalpas, two, three, four, five, or ten kalpas and ruin kalpas. He recalls: "At that time I had such a name, belonged to such a clan, such appearance, such food, such experience of happiness and suffering, such a life span. After retiring. There, I was reborn in another place. There, I also had the same name, belonged to such a family, experienced such joy and suffering, and had such a long life. Having passed away from that realm, I was reborn there. Thus he remembers many past lives along with their associated characteristics and details. Thus he says: The self and the world are eternal, unborn, as solid as a mountain peak, as stable as a stele. And though these beings samsara, pass away, and arise. Yet the self and the world remain the same as permanent. Why? (The rest is the same as paragraph 31, except for the time period.) 33. In the third case, for what reason, in relation to what, are some recluses and brahmins being permanent seers, claiming the self and the world to be permanent? Here, bhikkhus, some recluses or brahmins, through ardor, diligence, diligence, and right attention, attain concentration and thereby recollect many past lives. : ten cities and broken kalpas, twenty, thirty or forty cities and broken kalpas…. (as above). Thus he recalls many past lives with their associated characteristics and details. He said thus: "The self and the world are eternal, unborn, as solid as a mountain top, as steady as a stony pillar. And though these beings samsara, pass away, and arise. Yet the self and the world. Still the same as the permanent object. Why? (Same as paragraph 31, except for the time period.) 34. In the fourth case, because of what, in relation to what, are some recluses and brahmins being permanent seers, claiming the self and the world to be permanent? Monks, here is a recluse or brahmin who is a reasoner, a surveyor. He declares this view, drawn by inference, found out from investigations, according to his wishful thinking, thus: "The self and the world are eternal, unborn, as solid as standing on top of a mountain, standing firm like a pillar. And although these beings samsara, pass away, and are born. Yet the self and the world remain the same as permanent things." 35. The Bhikkhu-stilts, stand on these four positions that the other samanas and brahmins declare that the self and the world are permanent. Any recluses and brahmins who claim that the self and the world are permanent, all do so on these four grounds, or on one of them. There is no point of view outside of the four positions. 36. Monks, this is what the Tathagata understands and he understands: "These views are so misguided and misguided, leading to such a birth, to such a result in the next life. He also understood which dharmas could overcome this.In spite of this understanding he did not hold wrong and because his wrong attachments were liberated, he realized for himself the perfect state of calm. After understanding as it really is. The arising and cessation of sensations, sweetness, danger, and their renunciation, the Tathagata is liberated from attachment. 37. Monks, these are profound, difficult to see, difficult to understand, peaceful and noble dharmas, beyond the scope of logic and subtlety, only the wise can understand, which the Tathagata follows. when he himself realized with omniscient wisdom, preached to others; and it is for these dharmas that those who rightly praise the true virtues of the Tathagata will discuss. EKACCASASSTAVĀDA (EKACCASASSTAVĀDA) 38. Monks, there are some recluses and brahmins who are ordinary seers with regard to some things, and not ordinary seers with respect to other things, who stand on four stated positions. The self and the world are partly permanent and partly impermanent, For what, in relation to what these recluses and brahmins claim their views. 39. The Bhikkhu-stilts, for a time, after a long period of time this world is destroyed. While the world perishes, most beings are reborn in the Land of Light and Heaven. These Brahmas live there, created by the mind, nourished by the mind, radiating light in their bodies, traveling through space, dwelling in pure bliss. You continue to live like this for a very long time. 40. The Bhikkhu-stilts, after a long period, came a time when this world began to form again, an empty Brahma palace appeared. At that time there were living beings who, due to the end of their lifespan or the end of their blessings, renounced the Quang Am Thien and were reborn in the empty Brahma palace. He lives there, created by the mind, fed by joy, with his body radiating light, traveling through space, dwelling in pure bliss and continuing to live like this for a very long time. 41. Living alone in the Brahma palace for too long, this Brahma became depressed and agitated, so he wished: "Other sentient beings come to this place!" At that moment, due to the end of their life span or the end of their blessings, other sentient beings abandoned the Quang Am Thien and were reborn in the Brahma palace to befriend the first Brahma. They live there, created by the mind, nourished by joy, whose bodies radiate light, fly through space, dwell in pure bliss, and continue to live like that for a very long time. 42. Then the sentient beings who are reborn there first think to themselves: I am Brahma, Great Brahma, Victorious, Invincible, Great clairvoyant, Great Force, God, Creation, Creator, Most Holy. , the God of Destiny, the One who is free, the Father of all sentient beings who have been born and will be born. These beings are created by me. Why? Because before that I wished: "Come here other sentient beings!" After I had aroused such a mind, now these sentient beings have come. Beings who are reborn there after him also think: This is Brahma, Great Brahma, Victorious, Invincible, Great clairvoyant, Great Divine Power, God, Creator, Creator, Most Holy, The God of Destiny, the One who is free, the Father of all beings who have been born and will be born. We are created by Him. Why? Because we see that he was born here first and we appear after him. 43. Bhikkhu-stilts, here the sentient beings that are reborn before have a longer lifespan, a more wonderful color, and a stronger power than the latter. 44. The Bhikkhu-stilts, at that time, this event happened, a living being, after giving up that realm, was reborn in this life, then he left home and due to enthusiasm, diligence, diligence and Right volition should attain concentration of mind and through this concentration he remembers his previous life, but no more than that. He said thus: "We are created by Brahma, Great Brahma, Victorious, Invincible, Great clairvoyant, Great Force, God, Creator, Creator, Most Holy, God of Destiny, The Free One, the Father of all beings who have been born and will be born, He is eternal, enduring, eternal, unchanging and will be just as permanent. But we are created by Him and appear in the world. This life-We are impermanent, unstable, short-lived, subject to change.Bhikkhus, this is the first case. 45. In the second case, because of what, in relation to something, some recluses and brahmins are ordinary seers with regard to some things and not seers with respect to others, declare the self and the world partly permanent and partly non-permanent? Bhikkhus, there are deities called "degenerates by amusement". These people waste a lot of time indulging in pleasure and play. Hence they forget to eat and renounce that realm. 46. ​​The Bhikkhu-stilts, then, when this event happens, there are beings who, after giving up that realm, are reborn in this life, then he leaves home and thanks to his enthusiasm, diligence, diligence and Right volition should attain concentration of mind and through this concentration he remembers his previous life, but no more than that. He said thus: "Those devas who are not corrupted by amusement, do not waste their time indulging in pleasure and amusement. Therefore they do not forget to eat, and because they do not forget to eat, do not give up. Those gods are eternal, permanent, permanent, unchanging, and will be just like permanent things." 47. The Bhikkhu-stilts, there are gods called "fallen by the mind." These gods looked at each other with excessive jealousy. Thus their minds are corrupted by anger towards each other, causing their bodies and minds to become exhausted and they have to give up that realm. 48. The Bhikkhu-stilts, then, this event happens, there are beings who, after giving up that realm, are reborn in this life, then he leaves home and thanks to his enthusiasm, diligence, diligence and Right intention should reach concentration. Because of this concentration he remembers his previous life, but no more than that. He said thus: "Those devas who are not corrupted by the mind, do not look at each other with undue envy. As a result, their minds are not corrupted by anger towards each other, and their bodies and minds are not corrupted. exhausted and they don't give up on it. Those gods are eternal, stable, permanent, unchanging and will be just like permanent things. But we are gods corrupted by will. We look at each other with excessive jealousy, as a result our minds are corrupted by anger towards each other. Hence our body and mind are exhausted and have to give up that realm. Appearing in this life, we are now impermanent, unstable, short-lived, subject to change. This, monks, is the third case. 49. In the fourth case: The Bhikkhu-stilts, here are samanas or brahmins who are inferences and surveyors. He declares his point of view, drawn by inference, found out by investigation, according to his wishful thinking, thus: "That which is called the eye, the ear, the nose, the tongue, and the body." - that self is impermanent, unstable, impermanent, subject to change. But that thing called "Mind, Mind or Consciousness" - that self is eternal, stable, permanent, imperishable and will be just like the permanent thing. 50. The Bhikkhu-stilts, standing on these four positions, the other recluses and brahmins declare that the self and the world are partly permanent and partly non-permanent. Any recluses and brahmins who claim the self and the world are one-sidedly permanent, all do so on four grounds, or one of the four. There is no point of view beyond them. 51. Monks, this is what the Tathagata understands and he understands: "These views, such misrepresentations, such false holdings, lead to such a being, to such a result in life. After that, he also understood what dharma is beyond this. Through such understanding, he did not hold wrong and because his wrong attachment was liberated, he realized for himself the perfect state of calm. truly the arising and cessation of sensations, sweetness, and renunciation of them, the Tathagata is liberated from clinging." 52. Monks, these are profound, difficult to see, difficult to understand, peaceful and noble, beyond the scope of logic, only the wise can understand, which the Tathagata after himself realized with omniscient wisdom, preached to others; it is for these dharmas that those who rightly praise the virtues of the Tathagata will discuss. THEORIES ABOUT THE LIMITED AND UNbound World (ANTĀNANTAVĀDA) 53. Monks, there are some recluses and brahmins who are finite and boundless and take four positions that claim the world is finite or boundless. Because of what, in relation to what, do these recluses and brahmins declare their views? 54. The Bhikkhu-stilts, in the first case, have a samana or a brahmin, by virtue of their enthusiasm, diligence, diligence and main intention, they should reach the mind of concentration. Because of this concentration, he abides and perceives the world as finite. He said thus: "The world is finite and finite. Why? Because I have attained to concentration, to the point of dwelling and perceiving the world as finite. Therefore I know the world as finite. and deadlines." 55. In the second case: The Bhikkhu-stilts, here is a sa-mon or a brahmin, by virtue of enthusiasm, effort, diligence and right attention should reach the mind of concentration. Because of this concentration, he abides and perceives the world as boundless. He says thus: "The world is boundless and limitless." Those recluses and brahmins who claim the world is finite and limited are wrong. The world is boundless and limitless. Why? Because I have attained such concentration that I dwell and perceive the world as boundless. That's why I know: The world is boundless and limitless." 56. In the third case: The Bhikkhu-stilts, here the recluse or brahmin thanks to his enthusiasm, effort, diligence and right attention should reach the concentration mind. Because of this concentration he abides and perceives the world as finite in the upper and lower directions, but boundless in breadth. He says thus: "The world is both finite and boundless." Those recluses and brahmins who claim the world is finite and limited, they say it wrong; Those recluses and brahmins who claim that the world is boundless and limitless are also wrong. The world is both boundless and boundless. Why? Because I have attained concentration, to the point of dwelling and perceiving the world as finite in the upper and lower directions but boundless in breadth. That's why I know: The world is both finite and boundless. 57. In the fourth case: The Bhikkhu-stilts, here is a sa-mon or a brahmin who is an inference, a surveyor. He declares his view, drawn by inference, found out by investigation, according to his wishful thinking thus: "The world is neither boundless nor boundless." The recluses and brahmins who claim the world to be finite and limited, the recluses and brahmins who claim the world is boundless and limitless, the recluses and women la-mons who claim that the world is both finite and boundless - all of these people are wrong. The world is neither boundless nor boundless. 58. Monks, on these four positions the recluses and brahmins who are finite and boundless claim the world to be finite or boundless. Any recluse or brahmin who claims the world is finite or boundless, all do so on these four grounds, or on one of the four. There is no point of view beyond them. 59-60. This, bhikkhus, the Tathagata understands... it is for these dharmas that those who rightly praise the virtues of the Tathagata will discuss. THEORIES OF THE ENDLESS DISCLAIMER (AMAR VIKKHEPAVĀDA) 61. The Bhikkhu-stilts, there are a number of contemplatives and brahmins who are endless sophists. When asked about this and that, on the four positions they resort to words of avoidance and ambiguity with no end in sight. For what reason, in connection with what, do these recluses and brahmins? 62. The Bhikkhu-stilts, here is a sa-mon or a brahmin who doesn't understand as to what is real and which is unwholesome. He thinks, "I do not understand as to which dharma is wholesome and which is unwholesome. If I declare something wholesome or unwholesome, the statement may be misleading and will cause me sorrow and distress. that would be a hindrance for me." Therefore, out of fear and aversion to wrong speech, he does not declare anything as wholesome or unwholesome. But when he asked about this and that, he used evasive and ambiguous words with no end: "I don't say this, I don't say that way, I don't say otherwise. I I'm not saying it isn't, nor am I saying it's not this, not that." Monks, 63. In the second case: The Bhikkhu-stilts, here is a sa-mon or a brahmin who does not understand as to which French is good and which is unwholesome. He thinks, "I don't understand as to which dharma is wholesome and which is unwholesome. If I declare something to be wholesome or unwholesome, then lust and greed or anger and hatred may arise in my mind. and greed or hatred and hatred arise in our mind, that will be clinging caused by us. Such clinging will cause us distress and that sorrow will be an obstacle for us." Therefore, out of fear and aversion to clinging, he does not declare anything as wholesome or unwholesome. But when asked about this and that, he used evasive and ambiguous words with no end: "I don't say that, I don't say that way, either, I wouldn't say otherwise. I'm not saying it's not, nor am I saying it's not this, not that." 64. In the third case: The Bhikkhu-stilts, there are samanas or brahmins who do not understand as to which practice is good and which is unwholesome. Now there are wise, multi-talented, eloquent ascetics and brahmins who go around thwarting the views of others with their own wisdom. If we declare something as wholesome or unwholesome, these recluses and brahmins may question our views, force us to interpret and refute our words. In that case, we won't be able to answer and that will make us angry and that frustration will be a hindrance for us. Therefore, out of fear and aversion to being questioned, he does not declare anything as wholesome or unwholesome. But when asked about this and that, he uses words that are evasive and ambiguous with no end in sight. 65. In the fourth case: Monks, here is a recluse or a brahmin due to stupidity and stupidity, when people ask about this and that, he uses evasive words and ambiguity with no end: "If you ask me if I have another world - if I think there is another world, I will state that there is. But I do not say so, nor do I say it in such a way. I'm not saying otherwise. I'm not saying it's not this, it's not that." Likewise, when asked any of the following questions, he uses evasive and ambiguous words with no end: A) 1. Is there no other world? 3. Are there both worlds and no other worlds? 4. Is there not also no other world? B) 1. Are there reborn beings? 2. Are there no sentient beings? 3. Are there and are not all sentient beings? 4. Is there not nor is there not a sentient being? C) 1. Is there a result of the good and bad karma? 2. Is there no result of the good and bad karma? 3. Are there both good and bad results of good and bad karma? 4. Is there not also no result of the results of good and evil karma? D) 1. Does the Tathagata exist after death? 2. Does the Tathagata not exist after death? 3. Does the Tathagata both exist and not exist after death? 4. Does the Tathagata neither exist nor do not exist after death? 66. Monks, it is on these four grounds that ascetics and brahmins are endless sophists, resorting to evasive and ambiguous words when asked about this and that point. Any recluses or brahmins who resort to evasive and ambiguous words with no end in sight, all do so on these four grounds, or on one of the four. There is no point of view beyond them. THEORIES OF RANDOM GENERATION (ADHICCASAMUPPANNAVĀDA) 67. Monks, there are some recluses or brahmins who take two positions that claim the self and the world arise randomly. And because of what, in relation to what, do these recluses and brahmins claim their views? 68. The Bhikkhu-stilts, there are gods called "sentient beings without thought". When perception arises, they renounce that realm. Now, bhikkhus, when this happens, a being, having abandoned that realm, is reborn in this world. After that, he left home, because of his enthusiasm, effort, diligence and right attention, he attained concentration of mind. Because of this concentration, he remembers the time when perception arose, but does not remember anything more than that stage. He said thus: "The self and the world are born by chance. Why? Because I didn't have it before, but now I have. From the place of not having I exist in the world. Monks, this is this. first case. 69. In the second case: The Bhikkhu-stilts, here is a recluse or a brahmin who is an inference, a surveyor. He declares his view drawn by inference, found out from investigations, according to his wishful thinking, thus: "The self and the world arise at random." 70. Bhikkhu-stilts, it is on these two positions that the recluse and brahmin declare the self and the world to arise randomly. Any recluse or brahmin who claims that the self and the world arise randomly, all do so on these two grounds, or on one of them. There is no point of view beyond them. This, bhikkhus, the Tathagata understands… It is for these dharmas that those who properly praise the virtues of the Tathagata will discuss. 71. Monks, on these eighteen positions, where ascetics and brahmins are speculators of the past, take up views of the past, asserting related wrong views. to the past. Whatever recluses or brahmins are speculators of the past, taking views of the past, and asserting wrong views regarding the past, all of you do so over eighteen. this stance, or on one of the eighteen stances. There is no point of view beyond them. 72. The Bhikkhu-stilts, this Tathagata understands… liberation has no attachment. 73. Bhikkhu-stilts, this is the profound law…. will discuss. SPECIFICATIONS ABOUT THE FUTURE (APARANTAKAPPIKA) 74. Monks, there are some recluses and brahmins who are speculators about the future, take views of the future, and take above forty-four positions affirming wrong views. related to the future. Because of what, in connection with what, do recluses and brahmins make up their speculations? THEORIES OF THE IMAGINATION OF IMAGINATION (SANNIVĀDA) 75. Monks, there are a number of contemplatives and brahmins who promote the theory of immortality and above sixteen positions claiming that the self exists ideologically after death. And for what, for what, do these recluses and brahmins claim their views? 76. They declare: "The self is immutable after death, ideological: A) 1. There is color. 2. Colorless. 3. Both color and colorless. 4. There is no form nor is there no form. B) 1. Boundary. 2. Boundless. 3. Both finite and boundless. 4. Neither boundless nor boundless. C) 1. Unanimous thought. 2. Different ideas 3. Finite ideas. 4. Infinite thought. D) 1. Completely lost. 2. Absolutely miserable. 3. Both lost and miserable. 4. Neither lost nor suffering. 77. Monks, on these sixteen positions, sams and brahmins promote the theory of immortality, claiming that the self exists after death. Any recluse or brahmin who promotes the theory of the perception of immortality, all do so on these sixteen positions, or on one of the sixteen positions. There is no point of view beyond them. This, monks, is understood by the Tathagata… and it is for these reasons that those who rightly praise the virtues of the Tathagata will discuss. THEORIES OF IMAGINATION (ASANNĪVĀDA) 78. Monks, there are a number of contemplatives and brahmins who promote the theory of immortality, on eight positions claiming that the self exists inconceivably after death. Because of what, in relation to what, do these recluses and brahmins declare their views? 79. They declare: "The self is immutable after death, utopia: A) 1. There is color. 2. Colorless. 3. Both color and colorless. 4. There is no form nor is there no form. B) 1. Boundary 2. Boundless. 3. Both color and colorless. 4. There is neither form nor formless. C) 1. Boundary. 2. Boundless. 3. Both finite and boundless. 4. Neither boundless nor boundless. 83. Bhikkhu-stilts, on these eight positions, the recluses and brahmins who promote the theory of non-perception, non-permanent, declare that the self exists non-perception-non-non-perception after death. Any recluse or brahmin who promotes the theory of neither perception nor non-perception is immortal, all of them do so on these eight grounds, or on one of the eight. There is no point of view beyond them. This, monks, is understood by the Tathagata… and it is for these reasons that those who rightly praise the virtues of the Tathagata will discuss. THEORETICAL SECTION (UCCHEDAVĀDA) 84. The Bhikkhu-stilts, there are a number of samanas and brahmins who are the antagonists, on seven stances declaring the annihilation, annihilation, and destruction of a living being. Because of what, in relation to what, do these recluses and brahmins declare their views? 85. Monks, here is a recluse or a brahmin who asserts the following theory of view: "The self has form, it consists of four elements and is born of parents. Because of this self. annihilated, annihilates with the cessation of the body, and does not exist after death, in which case the self is completely annihilated." In this way some declare the cessation, annihilation and annihilation of a being. 86. To him someone said: "There is such a self as you claim. I do not deny it. But it is not at that point that the self is completely annihilated. Because there is another self-there is a god. nature, having form, belonging to the sense world, living off of the real union You don't know it or see it, but I know it and see it. For this self is annihilated, perishes with the cessation of the body, and does not exist after death. , in this case the self is completely annihilated." In this way some others declare the cessation, annihilation and annihilation of a being. 87. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self is completely annihilated. Because there is another self-yes. divinity, form, mind-made, complete with limbs and senses, without lacking any faculties. You neither know nor see that self, but I know it and see it. For this self is annihilated, ceases with the cessation of the body and does not exist after death, in which case the self is completely annihilated." In this way some others declare the cessation, annihilation and annihilation of a being. 88. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self is completely destroyed. Because there is another self that belongs to emptiness. base of boundless, (attained) by the complete overcoming of rupa-perceptions, by the disappearance of opposing perceptions, by not paying attention to different perceptions, (by contemplating) "Space is limitless." You do not I don't see that self either, but I know it and see it. Since this self is annihilated, perishes with the cessation of the body, and does not exist after death, in this case the self is completely destroyed." In this way some others declare the cessation, annihilation and annihilation of a being. 89. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self is completely destroyed. Because there is another self belonging to consciousness. The base of boundless, (acquired) by completely transcending the base of boundless space, (by contemplating) 'Consciousness is boundless' You neither know nor see that self, but I know it and see it. annihilated, annihilated with the cessation of the body and does not exist after death, in which case the self is completely annihilated." In this way some declare the cessation, annihilation and annihilation of a being. 90. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self is completely annihilated. Because there is another self that belongs to nothingness. The base of possessions, (attained) by completely overcoming the base of boundless consciousness, (by contemplating) 'There is nothing.' You neither know nor see that self, but I know it and see it. annihilated, annihilated with the transcendence of the body and does not exist after death, at this point the self is completely destroyed." In this way some declare the cessation, annihilation and annihilation of a being. 91. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self is completely destroyed. Because there is another self belonging to non-self. The base of perception, non-perception, (attained) by completely transcending the base of nothingness, (by contemplating) 'This is pure bliss, this is profound.' You neither know nor see that self, but I know it. and see it. Since this self is destroyed, perishes with the cessation of the body, and does not exist after death, at this point the self is completely destroyed." In this way some declare the cessation, annihilation and annihilation of a being. 92. The Bhikkhu-stilts, on these seven positions that the samanas and brahmins are the annihilationists, declare the annihilation, destruction and destruction of a living being. Whatever recluse or brahmin declares the cessation, destruction, and destruction of a being, all of them do so on these seven grounds, or on one of the seven. There is no point of view beyond them. This, monks, is understood by the Tathagata… and it is for these reasons that those who rightly praise the virtues of the Tathagata will discuss. CURRENT THEORIES OF Nirvana (DITTHADHAMMANIBBĀNAVĀDA) 93. Monks, there are some recluses and brahmins who promote the present theory of Nirvana, on the five positions claiming the present Nirvana of a being. Because of what, in relation to what, do these recluses and brahmins declare their views? 94. Here, monks, a recluse or brahmin asserts the following theory or view: "When this self is enjoyed and provided with five kinds of sensual pleasures, delight in them - in this case the self attains ultimate Nirvana at present." In this way some claim to the present Nirvana of a being. 95. For him someone said: "There is such a self as you claim. I do not deny that. But it is not in that case that the self has reached the ultimate Nirvana. Why? Because sensual pleasures are impermanent, painful, subject to change, and through their change and dissolution, sorrow, lamentation, suffering, grief, and despair arise. , detachment from unwholesome states, entering and staying in the first jhāna, having volition, volition, rapture, and bliss born of detachment from the hindrances—in this case the self attains ultimate Nibbāna in this way. another group claims the ultimate Nirvana of a being's present. 96. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self has reached the ultimate Nirvana. Why? Because that jhāna contains volition and volition; therefore it is considered gross. But when, with the stillness of volition and volition, the ego enters and abides in the second jhāna, the mind is calm and single-minded, and there is joy and happiness due to it. Concentration of birth - in this case the self attains supreme Nibbāna." In this way another group declares the ultimate Nirvana of a being. 97. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self has reached the ultimate Nirvana. Why? Because that jhāna contains joy and excitement: therefore it is considered gross. But when, with the cessation of rapture, one abides in equanimity, has mindfulness and awareness, enjoys peace in the body, enters and abides in the third jhāna, The sages often chant: "He dwells peacefully, in equanimity and mindfulness" - in this case the self attains the ultimate Nirvana of a being's present. 98. To him someone said: "There is such a self as you claim. I do not deny it. But it is not in that case that the self has reached the ultimate Nirvana. Why? Because that jhāna contains permanent bliss in the mind; hence it is considered gross. But when, with the abandoning of pleasure and pain, with the disappearance of previous joy and sorrow, one enters and abides in the fourth jhāna, not having pleasure and pain and containing pure mindfulness through equanimity - in this case the self attains ultimate Nibbāna now." In this way another group declares the ultimate Nirvana of a being. 99. Bhikkhu-stilts, it is on these five positions that the recluses and brahmins promote the current theory of Nirvana. Any recluse or brahmin who claims the ultimate Nirvana of a being, all of them do so on these five grounds, or on one of the five. There is no point of view beyond them. This, monks, is understood by the Tathagata… and it is for these reasons that those who rightly praise the virtues of the Tathagata will discuss. 100. Monks, it is above these forty-four positions that ascetics and brahmins are speculators of the future, taking views of the future, asserting related wrong views. regarding the future. Any recluses or brahmins who are speculators about the future, taking views of the future, asserting wrong views regarding the future, all do so over forty years. four positions. There is no point of view beyond them. This, monks, is understood by the Tathagata… and it is for these reasons that those who rightly praise the virtues of the Tathagata will discuss. 101. Bhikkhus, on these sixty-two positions that recluses and brahmins who are speculators of the past, future, past and future, take up views about past and future, asserting wrong views concerning past and future. 102. Monks, whatever recluses or brahmins are speculators about the past, future, or past and future, holding views on the past and the future, asserting wrong views concerning the past and the future, all of which do so on these sixty-two positions, or on one of the sixty-two. There is no point of view beyond them. 103. Monks, this is what the Tathagata understands and he understands: "These views are so mistaken, so wrongly held, leading to such a birth, to such a result in the next life. ." He also understood which dharma transcends this. Through such understanding he did not hold wrong and because his wrong attachment was liberated, he realized for himself the state of perfect tranquility. Having understood as the actual arising and passing away of sensations, sweetness and their renunciation. The Tathagata is liberated without clinging. 104. Monks, these are profound, difficult to see, difficult to understand, peaceful and noble dharmas, beyond the scope of logic, only the wise can understand, which the Tathagata after himself realized with omniscient wisdom, preached to others; it is for these dharmas that those who rightly praise the virtues of the Tathagata will discuss. THE TRANSITION OF CONDITIONS AND liberated 105. Monks, here when the other recluses and brahmins on the four positions declare self and the world and permanence—that's just the feeling of those who don't know and don't see; it is only the agitation and perversion of those who are infatuated with craving. 106. When those recluses and brahmins on four positions declare the self and the world to be partly permanent and partly impermanent-it is only the agitation and perversion of those who are affected. immersed in love. 107. When the other recluses and brahmins are on four positions declaring the world finite or boundless. 108. When the other recluses and brahmins are on four positions resorting to evasive and ambiguous words with no end. 109. When the other recluses and brahmins are on two positions declaring the self and the world arise randomly. 110. When the other recluses and brahmins are above eighteen positions holding views about the past, asserting wrong views concerning the past. 111. When the other recluses and brahmins were on sixteen positions, promoting the theory of immortality, claiming that the self existed after death. 112. When the other recluses and brahmins on eight positions promote the theory of immortality, claim the self to exist without thought after death. 113. When the other recluses and brahmins on eight positions promote the theory of non-perception, non-perception, immortality, claiming that the self exists neither perception nor non-perception after death. 114. When the other ascetics and brahmins are on seven positions declaring the annihilation, annihilation and destruction of a being. 115. When the other recluses and brahmins are above the five positions promoting the present theory of Nirvana, claiming the ultimate Nirvana of a being. 116. When those recluses and brahmins on forty positions hold views about the future that affirm wrong views regarding the future. 117. When those recluses and brahmins on sixty-two positions hold views about the past and future, asserting wrong views concerning the past and the future—that is just feelings of those who do not know and do not see; it is only the agitation and perversion of those who are infatuated with craving. PHASSAPACCAYAVĀRA (PHASSAPACCAYAVĀRA) 118. (131) Monks, when those recluses and brahmins stand on four positions declaring the self and the world to be permanent—that is because of conditioned contact. The fact that they can experience that feeling without contact - such a case cannot happen. 119. (132) When those recluses and brahmins take four positions declaring the self and the world to be partly permanent and partly impermanent-that too is dependent on contact. The fact that they can experience that feeling without contact - such a case cannot happen. 120. (133)-129(142). When those recluses and brahmins, who are finite and boundless, declare their views; when the sophists, when the randomly arisen; when speculators about the past and holding views about the past assert over eighteen positions about wrong views concerning the past; when proponents of the theory of immortal ideals, immortal ideologies, or immortals utter their views, when schizophrenics profess their views; when proponents of the current Nirvana theory, state their views; when those who are speculators of the future, hold views about the future, assert over forty-four positions on wrong views concerning the future-that is also due to conditioned contact. The fact that they can experience that feeling without contact - such a case cannot happen. 130 (143). As recluses and brahmins are speculators about the past, speculating about the future, speculating about the past and the future, holding views about the past and the future, asserting on sixty-two positions of wrong views concerning the past and the future-that is also due to conditioned contact. The fact that they can experience that feeling without contact - such a case cannot happen. EXPLANATION OF WOMEN TRANSFER 144. The Bhikkhu-stilts, here the recluses and brahmins are the permanentists, on four positions declaring the self and the world to be permanent; ordinary houses are one-sided; finite and boundless houses; endless sophists; random-born houses; speculators of the past; proponents of the theory of immortality; about the immortal utopia; on the immortal neither non-perception nor non-perception, the annihilationists, the current proponents of the Nirvana theory; speculators of the future, speculators of the past, speculators of the past and the future, hold views about the past and the future, above sixty-two positions asserting wrong views concerning the past and the future - all those recluses and brahmins who experience these sensations have only permanent contacts through the six land. With life as a predestined love birth; with craving as a condition, with clinging, with grasping as a condition, with being, with becoming as a condition, with birth, with birth as a condition, with aging and death, with sorrow, lamentation, suffering, grief and despair." TERMINATION OF TRANSFER (VIVATTAKATHĀDI) 145. Monks, when a bhikkhu understands as the true arising and cessation of the six contact bases, their sweetness, their danger and their escape, then he understands what is beyond all. these views. 146. The bhikkhus, whatever recluse or brahmin, are speculators of the past, speculators of the future, speculators of the past and the future, hold. views about the past and future, asserting wrong views concerning the past and future - all caught in the net of this sutra of sixty-two categories. Whenever they come up, they come up and get caught in this net, get stuck and fit right in this net. Monks, just as a skilled fisherman or a fisherman's disciple, after casting a tight net across a small lake, may think: "Whatever large creature that there is in this lake, even if caught in this net, caught and entangled in this net."-In the same way, all those recluses and brahmins were caught in this net with sixty. its two types. Whenever they come up, they come up and get caught in this net, trapped and fit right in this net. 147. The Bhikkhu-stilts, the body of the Tathagata exists, is cut off from the bonds of craving. As long as His body remains, the gods and humans will see Him. But with the cessation of the body and the cessation of the faculty of life, gods and humans will no longer see him. Bhikkhus, just as when the stem of a bunch of mangoes is cut, all the fruit hanging on the stem also falls with it, so the body of the Tathagata exists cut off from the bonds of craving. As long as His body remains, the gods and humans will see Him. But with the cessation of the body and the cessation of the faculty of life, gods and humans will no longer see him. 148. When the Blessed One had finished speaking, Ānanda said: "Venerable sir, how wonderful! How rare! World-Honored One, what is the title of this treatise?" "You may remember, Ānanda, that this verse is titled Net of Interest, Net of Truth, Net of Nobility, Grid of View. You can also refer to it as 'Supreme Triumvirate'. 149. The Blessed One taught so. The bhikkhus were extremely pleased and delighted with the Blessed One's teaching. When the World-Honored One had just finished explaining this ten thousand worlds in motion. END OF SUBJECTS.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.9/2/2022.