Seeking enlightenment.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. L.7 Holy Prayer In this passage, the Buddha described the supreme search (holy quest) to transcend the finite door of existence, and how the search began. There are, bhikkhus, these two kinds of search: the supreme (sacred) quest and the inferior (non-holy) quest. What, bhikkhus, is an inferior search? Here, the Bhikkhu-stilts, there are people who depend on rebirth to seek the dependent birth; dependent on old age to seek the old dependency; depending on the disease itself, seeking the dependence on the disease; dependent on death to seek the dependence on death; dependent on melancholy and seeking the dependence on melancholy; dependent on pollution and seek the dependent on pollution. What, bhikkhus, is worthy of being called dependent on birth? This, the Bhikkhu-stilts, the wife and children are dependent births; male and female slaves are born slaves; goats and sheep are birth dependents; chickens and pigs are birth dependents; elephants, oxen, male and female horses are dependent on birth; gold and silver are birth dependencies. These, bhikkhus, are born. He is bound, infatuated, infatuated with them, being reborn himself seeks what is born. … ['Wife and children' and so on are similarly interpreted with 'old' to 'pollution', [1] and all but 'gold and silver' also 'sick', 'death' and 'sorrow' ']. He is tied down, infatuated, infatuated with them, growing old himself seeking old dependence [and so on]. This, bhikkhus, is called a low-level search (non-holy request). What, bhikkhus, is the ultimate search (holy quest)? Here, there are people who depend on birth by themselves, after seeing the danger of the dependent birth, they seek the unborn, Nirvana is supremely safe; dependent on old age, after seeing the danger of the old dependency, then seek the old, unsurpassed Nirvana; self-dependent disease, after seeing the danger of the disease dependence, then seek the non-disease, Nirvana unsurpassed peace; self-dependence on death, after seeing clearly the danger of death-dependence, then seek the non-death, Nirvana unsurpassed peace; dependent on melancholy, after seeing clearly the dangers of the dependence on melancholy, then seek the non-melancholy, Nirvana unsurpassed peace; dependent on defilement, after seeing clearly the dangers of defilement dependence, seek the unpolluted, unsurpassed Nirvana. Hey monks, Bhikkhus, before I was enlightened, not fully enlightened, when I was still a Bodhisattva, I, too, depended on rebirth to seek birth, depended on old age... death… sorrow… and defilement seek the defilement dependency. Then, bhikkhus, I thought as follows: 'Why do I, dependent on self-rebirth, seek the birth-dependence, self-dependent on old age... sickness... death... sorrow and grief... and defilement seek again? pollution dependency?' So I, myself, dependent on birth, after seeing clearly the danger of the dependent birth, then seek the unborn, Nirvana supreme peace; dependent on old age [and so on], after seeing clearly the dangers of old dependence [and so on], seek that which is not aging… not sick… not dead… not sorrowful… unpolluted, Nirvana supremely safe. After a while, bhikkhus, when I was a teenager, a teenager, with jet-black hair, full of the pleasures of youth, in full swing, though my parents were displeased, tears filled my face. , lamenting, I shaved off my hair and beard, put on a kashāya, left home, left home, and lived without family. [2] L.8 Renunciation This passage narrates that Gotama (Gotama) started his life as a monk. Here, Aggivessana, before I was enlightened, not yet fully enlightened, when I was still a Bodhisattva, I thought: 'The household life is narrow, the way of life is full of dust; [3] renunciation life [4] as spacious as space. It is very difficult to live at home [5] but to be able to live a full and complete holy life, pure and white as a conch shell. Shall I shave off my hair and beard, put on a kashāya, go forth from the home life, leave home, live without family?' After a while, Aggivessana, when I was a teenager, a teenager, with jet-black hair, full of the pleasures of youth, in full bloom, though my parents were displeased, tears filled my face and wept. , I shaved off my beard and hair, put on a kashāya, left home, left home, and lived without family. L.9 Journey of Investigating I praise the renunciation, like a monastic with bright eyes, after contemplating, gladly ordained. Life at home is narrow, life's road is full of dust, life is liberal, seeing that should be ordained. After having left home, far away from evil deeds, far away from evil words, living pure and righteous conduct. The Buddha [6] went to the kingdom, [7] the general was well- lit , [8] went to the surrounding mountain city (Girigabba), begging for alms from Ma-kiet (Magadha). Standing on the upper terrace, King Binhsa [9] saw him, full of good signs, and said these words: 'Look at that venerable one, righteous, pure and wonderful in appearance, full of right conduct, with one eye in front of him. [ten] Mindful, looking down, the family must be noble. Send messengers to see where the bhikkhu is going.' The messenger sent by the king, following behind, asked: 'Where are the monks going? Where do you reside?' Asking for food from house to house, [11] with the senses under control, [12] the bowl is quickly filled, alert and mindful. After begging for food, the hermit left the city, ascended to the top of Paṇḍava: 'Staying here.' Seeing him coming to the shelter, three messengers sat and waited, and one went back and told the king a good story: 'Great King, that monk, east of Paṇḍava, sits like a tiger, a king ox; like a lion in a cave.' After hearing the message, the king, sitting in a chariot, hurried out of the city and went to Paṇḍava. At the place where the car could go, the king got out of the car and walked; The king approached and entered the place where he was. The king sat down and exchanged greetings; After a friendly greeting, the king said this meaning: 'He was a young man, young, in his youth, with a righteous and beautiful appearance, well-born of the Sa-profit lineage. 'Strictly the mighty army, the elephant army leading: I will share the wealth with you. Please ask: birth family.' 'Going straight from this direction, the people next to Tuyet Son, rich and powerful, belong to the Kosala family. Belonging to the descendants of the Japanese body (Ādicca), the Sakya clan bloodline. Since then I have left home, not for the sake of sensual pleasures. See the danger in sex, see the peace and quiet; export glass, planet tons; My mind is happy in here.' ___________________ [1] That is, referring to both the disturbances of the mind and impurities in precious metals. [2] Live the wandering life of a monk. [3] Defilements such as greed and hatred. [4] The monastic life. [5] In a family, that is, living the worldly life in a family. [6] Though still unenlightened, the verse refers to him by the word 'Buddha'. [7] Rajagaha: the capital of Magadha. [8] See *L .38. [9] Bimbisāra, the king of Magadha, became a very close disciple of the Buddha, visiting the Buddha whenever he had the opportunity. In his old age, Bimbisāra was murdered by his ambitious son Ajatasattu. [ten]The distance of a furrow, a short distance ahead, was about two meters. [11] Going to every house in the village for alms, without choosing, so that every family has the opportunity to create merit by offering food. [12] Tame the five senses and mind, not letting states such as greed or anger arise.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.8/11/2021.