Acquire subtle formless samadhis.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. On the way to the path, Gotama first went to two teachers who instructed him to practice two mysterious 'formless' states beyond sensory perception, which the Buddha later incorporated into his teachings. his law. However, the following translations show that these two have not reached the goal to be achieved. L.10 Learn the 'base of nothingness' with āra Kālāma Bhikkhus, after having gone forth like this, in search of something wholesome, seeking the unsurpassed path leading to supreme peace, I went to Āḷāra Kālāma and said: 'Venerable Kālāma, I want to live. holy life in this law and law'. [1] Having heard this, bhikkhus, Āḷāra Kālāma said to me thus: 'Sage, live here. Such is this Dharma (the teaching and what it leads to) that enables the wise to enter and abide in it for a short time, and by means of direct knowledge they can attest to their master's dharma. Bhikkhus, not long after that, very quickly, I understood that Dharma. If, bhikkhus, I spoke of the teaching of the wise and the preaching of the elders, to the extent that by mere lip-recitation and mere repetition of recitation, I, and others too, might be able to statement: 'I know and I see'. I consider, bhikkhus: 'It is not by faith alone that Āḷāra Kālāma declares that by having personally realized that dhamma by means of superior knowledge, one enters and abides in it. Indeed, Āḷāra Kālāma knows and sees this Dharma and abides'. Then, bhikkhus, I went to Āḷāra Kālāma and asked: 'Venerable Kālāma, is it possible that, to that extent, the venerable one declares that he has attained enlightenment by means of his own mastery of knowledge? abide in this Dharma?' Bhikkhus, Āḷāra Kālāma replied, declaring the base of nothingness. [2] Monks, I consider that: 'Not only Āḷāra Kālāma has faith, I also have faith; not only Āḷāra Kālāma has effort, I also have diligence; not only Āḷāra Kālāma has mindfulness, I also have mindfulness; not only Āḷāra Kālāma has concentration, I also have concentration; Not only Āḷāra Kālāma has wisdom, I also have wisdom. [3] So let us endeavor to document the Dharma that Āḷāra Kālāma claims, by writing by ourselves by means of superior knowledge, we enter and abide.' Bhikkhus, not long after that, very quickly, I entered and abided in that Dharma by myself having witnessed it with direct knowledge. Then, bhikkhus, I went to Āḷāra Kālāma and said: 'Venerable Kālāma, do you not, to that extent, declare that you have attained enlightenment through your own authorship by means of superior knowledge? abide in this Dharma?' 'Sage, to that extent, I declare that by means of my own proof of superior knowledge, I enter and abide in this Dharma.' 'Venerable Kālāma, until that attainment, I have also entered and abided in this Dharma, attained and abided in this Dhamma by myself by means of direct knowledge.' 'Sage, benefit for us, it is well for us to benefit when we have such a holy companion. So the Dharma that I claim to have entered and abided by by writing myself through direct knowledge, is also the Dharma that sages enter and abide in by writing themselves through direct knowledge. And the Dharma that the sage enters and abides in by writing himself through his superior knowledge, is also the Dharma that I enter and abide in by writing his own proof of his superior knowledge. So the sage knows the Dharma that I know, and I know the Dharma that the sage knows. As I am, so is the sage; As sage is, so am I. Come, sage, now let us lead this assembly.' Thus, bhikkhus, Āḷāra Kālāma, who is my teacher, puts me, his disciple, on an equal footing with him, and venerates me with supreme reverence. Nevertheless, bhikkhus, I consider that: 'This Dharma does not lead to escapism, to dispassion, to cessation, to stillness, to sublime knowledge, to enlightenment, to Nibbana, but only to rebirth. reborn in the land of nothingness.' Bhikkhus, unsatisfied with this Dhamma, disappointed with it, I leave. Ariya-pariyesana Sutta: Majjhima- nikaya I.163–165, English translation GAS L.11 Studying 'non-perception-nor-non-perception' with Rama-Tzu In this passage, Gotama surpasses his teacher, the son of Rāma, by attaining a state that only Rāma can attain. Bhikkhus, in search of something wholesome, seeking the unsurpassed path leading to supreme victory and peace, I went to Uddaka, son of Rāma (Rāmaputta), and said: 'Venerable one, I want to live. holy life in this law and law'. Hearing this, monks, Uddaka son of Rāma said to me: 'Stay here, sage. Such is this Dharma (the teaching and what it leads to) that enables the wise to enter and abide in it for a short time, and by means of direct knowledge they can attest to their master's dharma. Bhikkhus, not long after that, very quickly, I understood that Dharma. If, bhikkhus, I spoke of the teaching of the wise and the preaching of the elders, to the extent that by mere lip-recitation and mere repetition of recitation, I, and others too, might be able to statement: 'I know and I see'. I consider, bhikkhus: 'It is not by faith alone that Uddaka, son of Rāma, declares that by having personally realized this dhamma by means of superior knowledge, he enters and abides in it. Indeed, Uddaka son of Rāma knew and saw this Dharma and abided'. Then, bhikkhus, I went to Uddaka son of Rāma and asked: 'Venerable Uddaka, to that extent, you declare that you have produced your own proof by means of superior knowledge. to enter and abide in this Dharma?' Bhikkhus, Uddaka son of Rāma replied that he proclaimed the base of neither perception nor non-perception. [4] Monks, I consider that: 'Not only did Uddaka son of Rāma have faith, I also have faith; not only did Uddaka son of Rāma have diligence, I also have diligence; not only Uddaka son of Rāma has mindfulness, I also have mindfulness; not only did Uddaka son of Rāma have concentration, I also have concentration; Not only did Uddaka son of Rāma have wisdom, I also have wisdom. Therefore, let us endeavor to realize the Dharma that Uddaka son of Rāma proclaimed, by having witnessed it by myself by means of superior knowledge, entered and abided.' Bhikkhus, not long after that, very quickly, I entered and abided in that Dharma by myself having witnessed it with direct knowledge. Then, bhikkhus, I went to Uddaka son of Rāma and said: 'Venerable Uddaka, do you not, to that extent, declare that you have produced your own proof by means of superior knowledge? to enter and abide in this Dharma?' 'Sage, to that extent, I declare that by means of my own proof of superior knowledge, I enter and abide in this Dharma.' 'Venerable Uddaka, to that extent, I also enter and abide in this Dharma, attain and abide in this Dhamma by myself through direct knowledge.' 'Sage, benefit for us, it is well for us to benefit when we have such a holy companion. So the Dharma that I claim to have entered and abided by by writing myself through direct knowledge, is also the Dharma that sages enter and abide in by writing themselves through direct knowledge. And the Dharma that the sage enters and abides in by writing himself through his superior knowledge, is also the Dharma that I enter and abide in by writing his own proof of his superior knowledge. So the sage knows the Dharma that I know, and I know the Dharma that the sage knows. As I am, so is the sage; As sage is, so am I. Come, sage, now let us lead this assembly.' This monks, so Uddaka son of Rama, and my dignity, I put in the position to master [5] , and our devotion with supreme devotion. Nevertheless, bhikkhus, I consider that: 'This Dharma does not lead to renunciation, dispassion, cessation, tranquillity. reborn in the land of nothingness.' Bhikkhus, unsatisfied with this Dhamma, disappointed with it, I leave.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.9/11/2021.