Indriyabhāvanā Sutta . - Indriyabhāvanā Sutta.BOOK=3=2.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Like this I hear. On one occasion the Blessed One was at Kajangala, at Mukheluvana. Then the young brahmin Uttara, a disciple of Pasariya went to the Blessed One; after arriving, spoke to the Blessed One with greetings and greetings; After saying hello and greeting friends, he sat down to one side. The Blessed One said to the brahmin youthUttara, the disciple of Pasariya is sitting to one side -This UttaraDid the brahmin Pasariya teach his disciples about the faculty of practice? —Dear Venerable Gotama, the brahmin Pasariya had a theory of the faculty of cultivation for his disciples. —But hey UttaraHow does the brahmin Pasariya teach his disciples about the faculty of practice? —Here, venerable sir Gotama, should not see form with the eye, should not hear sound with the ear. Thus, venerable sirGotama, Brahmin Pasariya preached the practice to his disciples. —If that's the case, hey UttaraAccording to the words of the brahmin Pasariya, the blind will have the faculty of practice, the deaf will have the faculty of practice. ThisUttara, the blind cannot see with the eyes, the deaf cannot hear with the ears. When he was told this, the young brahmin Uttara Pasariya's disciples sat silently, embarrassed, hunched over, face down, brooding, speechless. Then the Blessed One, after knowing UttaraPasariya's disciples were silent, ashamed, shrunk their shoulders, lowered their faces, brooded, did not say anything, and immediately called the Venerable. Ānanda and talk -This Ānanda, Ba-la-mon Pasariya for the disciples to practice in another way; But in the precepts of the saints, unsurpassed roots practice differently. —Venerable Sir, the time has come! Bach Thien The, now is the time for the World-Honored One to teach the unsurpassed roots of practice in the precepts of the Noble Ones. After listening to the Blessed One, the bhikkhus will uphold and uphold. —So this Ānanda, listen and ponder carefully, I will preach. —Yes, venerable sir. Venerable Ānandaanswer the Blessed One. The Blessed One said the following: -This ĀnandaWhat is unsurpassed practice in the precepts of the Noble Ones? Here, heyĀnanda, a bhikkhu, seeing form with the eye, arises agreeable, arises disagreeable, arises agreeable and disagreeable. He understands thus: "This agreeable and disagreeable arise in me, this agreeable and disagreeable arise in me. This arises, because it is conditioned so gross. But this is peaceful, this is wonderful, that is, equanimity." Therefore, whether what arises is agreeable, disagreeable or agreeable and disagreeable, all cease (in him), and equanimity exists. ThisĀnanda, as a person with eyes, after opening his eyes, closes them again, or after closing his eyes, opens them again; likewise, such is speed, such is swiftness, such is ease with regard to that which has arisen, agreeable, indisputable or agreeable and undesirable, (all) cease. ceases (in him), and equanimity exists. In the noble precepts, thisĀnanda, thus called the unsurpassed cultivation of the rupa cognizable by the eye. Again, hey Ānanda, a bhikkhu-stilts hears a sound arising agreeable, disagreeable, agreeable and disagreeable. He understands thus: "This agreeable and disagreeable arise in me, this agreeable and disagreeable arise in me. This arises, because it is conditioned so gross. But this is peaceful, this is wonderful, that is, equanimity." So whether what arises is agreeable, disagreeable, or agreeable and disagreeable, all ceases (in him), and equanimity exists. ThisĀnanda, like an athlete who can snap his fingers easily; likewise, such is speed, such is swiftness, such is ease with regard to that which has arisen, agreeable, indisputable or agreeable and undesirable, (all) cease. cessation (in him) and equanimity exists. In the noble precepts, thisĀnanda, so called unsurpassed practice for the sound by ear cognizance. Again, hey ĀnandaA bhikkhu, smelling incense through his nose, arises agreeable, arises disagreeable, arises agreeable and disagreeable. He understands thus: 'This agreeable and impossible arise in me, this disagreeable arise in me, this agreeable and impossible arise in me. This arises, because it is conditioned so gross. But this is peaceful, this is wonderful, that is, equanimity." So whether what arises is agreeable, disagreeable or agreeable and disagreeable, all cease (in him) and equanimity exists. ThisĀnanda, like raindrops sliding away, there is no stagnation on a lotus leaf slightly downwards; likewise, such is speed, such is swiftness, such is ease with regard to that which has arisen, agreeable, indisputable or agreeable and undesirable, (all) cease. ceases (in him), and equanimity exists. In the noble precepts, thisĀnandaThis is called the unsurpassed cultivation of the scents cognizable by the nose. Again, hey Ānanda, a bhikkhu-stilts taste a taste that arises agreeable, arises disagreeable, arises agreeable and disagreeable. He understands thus: 'This agreeable and disagreeable arise in me, this disagreeable arise in me, this agreeable and disagreeable arise in me. This arises, because it is conditioned so gross. But this is peaceful, this is wondrous, that is, equanimity.” So whether what arises is agreeable, disagreeable, or agreeable and disagreeable, all cease (in him) and equanimity exists. ThisĀnanda, like an athlete who can easily spit out the sputum that remains on the tip of the tongue; likewise, such is speed, such is swiftness, such is ease with regard to that which has arisen, agreeable, indisputable or agreeable and undesirable, (all) cease. cessation (in him) and equanimity exists. In the noble precepts, thisĀnanda, thus called unsurpassed cultivation for those who are cognized by the tongue. Again, hey Ānanda, a bhikkhu-stilts body-feelings arise agreeable, disagreeable, agreeable and disagreeable. He understands thus: "This agreeable and disagreeable arise in me, this agreeable and disagreeable arise in me. This arises, because it is conditioned so gross. But this is peaceful, this is wonderful, that is, equanimity." So even if what arises is agreeable, disagreeable or agreeable and disagreeable, all ceases (in him), and equanimity exists. ThisĀnanda, for example a person can flex his flexed arm, or contract his outstretched arm; likewise, such is speed, such is swiftness, such is ease with regard to that which has arisen, agreeable, indisputable or agreeable and undesirable, (all) cease. cessation (in him) and equanimity exists. In the noble precepts, thisĀnanda, this is called the unsurpassed cultivation of the bodily contacts cognizable. Again, hey Ānanda, bhikkhu, the mind perceives dhammas that arise agreeable, arise undesirable, arise agreeable and disagreeable. He understands thus: "This agreeable and disagreeable arise in me, this agreeable and disagreeable arise in me. This arises, because it is conditioned so gross. But this is peaceful, this is wonderful, that is, equanimity." So even if what arises is agreeable, disagreeable or agreeable and disagreeable, all ceases (in him), and equanimity exists. ThisĀnanda, like a person who puts two or three drops of water in a heated iron pot every day, hey Ānanda, the drops fall very slowly but they are annihilated, disappearing very quickly, likewise, such is speed, such is swiftness, such is ease with which something has arisen desirable, agreeable or agreeable and disagreeable, (all) cease (in him) and equanimity exists. In the noble precepts, thisĀnanda, thus called the unsurpassed cultivation of the dharmas by the mind. Like that, hey Ānanda, is the unsurpassed practice in the precepts of the saints. And hey ĀnandaWhat is the path of the learned? Here, heyĀnanda, a bhikkhu sees form arising agreeable, disagreeable, agreeable and disagreeable. Because the volition arises, the undesirable arise, the agreeable and the disagreeable arise, he is distressed, esteemed, and averse. Having heard a sound with the ear..., with the nose smelling an aroma..., with the tongue tasting a taste..., with a body feeling... . Because the volition arises, the undesirable arise, the agreeable and the disagreeable arise, he is distressed, esteemed, and averse. Like that, heyĀnanda is the path of the sage. And hey Ānanda, what is the Saint, the roots are cultivated? Here, heyĀnanda, after seeing form with his eyes, a bhikkhu arises agreeable, disagreeable, agreeable and disagreeable. If he gives rise to the wish: "May I abide with the perception of non-dissociation towards (things) dissociation", then here he abides with the perception of non-dissociation. If he gives rise to the wish: "May I abide with the perception of disenchantment with respect to (things) not dissociation", then here he abides with the perception of dispassion. If he gives rise to desire; 'May I abide with the perception of non-dissociation towards (things) disenchantment and (things) not dissociating", while here he abides with perception of non-dissociation. If he gives rise to the wish: "May I abide with the perception of dispassion towards (things) not dissociation and (things) of dispassion", then here he abides with perception of dispassion. If he arises the wish: "May I, having abandoned both detachment and non-dissociation, abide in equanimity, mindful and alert," Again, hey Ānanda, a bhikkhu, after hearing a sound..., smelling an aroma with his nose..., tasting a taste with his tongue... and inadmissible. If he gives rise to the wish: "May I abide with the perception of non-dissociation towards (things) dissociation", then here he abides with the perception of non-dissociation. If he gives rise to the wish: "May I abide with the perception of disenchantment towards (things) not dissociation", then here he abides with the perception of dispassion. If he gives rise to the wish, "May I abide with the perception of not dispassionate (things) and non-dissociation (things)," then here he lives abiding with the perception of non-dispassion. glass. If he gives rise to the wish: "May I abide with the perception of dispassion towards (things) not dissociation and (things) of dispassion", then here he abides with perception of dispassion. If he gives rise to the wish: "May, Like that, hey Ānanda, being a saint, the roots are cultivated. Like that, hey Ānanda, I have taught the unsurpassed roots of practice in the precepts of the Noble Ones, the path of the learned, taught the Noble Ones, the faculties are cultivated. ThisĀnanda, what a Master should do, out of compassion, seeking the happiness of his disciples, these things I have done for you. ThisĀnanda, these are the stumps, these are the blanks. ThisĀnanda, meditate, do not be distracted, do not regret later. These are My commandments to you. Thus the Blessed One preached. VenerableĀnanda gladly believe in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.29/11/2021.