Manjushri Sutra Inquiry About Bodhi.17.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Manjushri Bodhi Sutra Vietnamese translation by Thich Tam Chau *** I myself have heard that, at a time, when the Buddha had just attained enlightenment, he was staying at the temple on Mount Gia Da[3], in the country of Magadha,[4], together with a thousand great monks. -Khưu. And, these people were formerly part of the sect of braided fairies. All of you are Arahants, your work is done, your mind is at peace, your benefit has been obtained, all affiliations have been reached,[5] and have attained right-knowledge-liberation. There are also tens of thousands of bodhisattvas with great virtue. They are all from the ten directions of the world, and come here. The full range of divine powers[6], the rings[7], the dharani[8], the samadhi[9]. As they are: Manjushri Master Loi bodhisattva, Avalokitesvara Bodhisattva, Great World Chi Bodhisattva, Perfume Statue Bodhisattva, Dung Thi Bodhisattva, Depending on Wisdom. - Acting bodhisattva as the Upper-Head. The great assembly of bodhisattvas are immeasurable in number, including thousands of millions of such tastes. There were also the great assembly: the gods, the dragons, the yakshas, ​​the gandharvas, the asuras, the kalpas, the khansalas, the mahalas, the human and the non-humans. surrounded by people. At that time the World-Honored One entered into the profound and wondrous right concentration of all the Buddhas, as if truly contemplating the characteristics of all dharmas, and immediately thought: "I have attained the unsurpassed, unsurpassed enlightenment, attain all-knowledge[10], give up all burdens, save sentient beings, abide in the three friends[11], put an end to ignorance, attain true enlightenment, uproot wrong views, end thirst -Love, build the Dharma boat, beat the Dharma drum, blow the Dharma loudspeaker, establish the Dharma, change the breed of birth and death, manifest the nature of Nirvana[12], prevent the evil path, open the right path, leave give up evil karma, show good fields”.[13] “Now I examine, see what causes the unsurpassed, righteous enlightenment. Can it be because of the body? Do you mind? If it is obtained by the body, the body is not aware of it, and it is uncreated, like wood and stone. The body is due to the four elements[14], the parent is born and is survived by the following foods: clothing, food, bed, and bathing. But, they will be destroyed by impermanence, to the place of corruption. And, if so, mundanely speaking, then the way of Bodhi, belongs to the name-name: formless, formless, formless, formless, scalar, non-entertaining, pathless." “Through that discourse, beyond the three realms. Not seeing, not hearing, not knowing, not knowing, nor possessing, nor discussing, not asking, not showing, no writing, no way of language.” “If it is obtained by the mind, the mind is born out of all conditions. Because of all dependent origination, they are void, as well as illusory. They have no place, no form, no countability, no possession. And in it, the attainment of bodhi, which is the use of the dharma, is the unsurpassed righteous enlightenment. But already the dharma, that dharma is empty, only the name-letter. Because of the mundane, there is a discourse. Speech and language are all thoughts of distinction, without possession, without basis, without form, without feeling, without attachment, without attachment, without separation. . All are imageless. Therefore, in those dharmas, there is no attainment, no dharma of use, and no bodhi. Such communication is called the attainment of unsurpassed righteous enlightenment." At that time Manjushri, the Dharma prince, was standing in the assembly at the right hand of the Buddha, holding a large treasure to cover the Buddha. And, at that time, Manjushri Master-Loi secretly knew that the Blessed One was also contemplating the same problem. Manjushri Bodhisattva immediately said to the Buddha: "World-Honored One, if Bodhi had such a characteristic, how would good men and good women develop the mind?" The World-Honored One told Manjushri Master Loi: "Good men and good women should generate the mind according to the sign of Bodhi." World-Honored One, what should the General of Bodhi say?" Manjushri Master-Loi, the Sign of Bodhi through the mundane dharma, going beyond the three realms, the cessation of speech-language, the cessation of both arising and non-generation, is the awakening of Bodhi. Manjushri, therefore, the bodhisattva needs to destroy generation, generate bodhicitta, as dharma-nature, appearance as it is in reality, without distinction of birth, without predestined body and mind, to generate bodhi. Not clinging to dharmas, not adding or subtracting, not being different, not the same, is the awakening of Bodhi. Like the figure in the mirror, like the sunlight in the heat and inflammation season, like the echoing shadow, like the moon in the water, you should generate bodhicitta like this.” At that time, in the assembly, there was a heavenly son named Nguyet Tinh Quang Duc, who had attained the throne of non-reversal, and asked the Bodhisattva Manjushri, the Dharma-king, that: "For what reason do bodhisattvas practice bodhisattva behavior?" Manjushri Bodhisattva replied: "He asked this question to the Blessed One." The Buddha immediately said to Manjushri: You should answer about the practices in the question of Thien Son Nguyet Tinh Quang Duc.” Manjushri Bodhisattva said to the Son of Heaven: “You should listen well, now I will speak. The Son of Heaven should know that the way of bodhisattvas is predestined for sentient beings, and great compassion is the root." The Angel asked: "What does the Bodhisattva of great compassion take as the root?" Manjushri Bodhisattva replied: “Integrity as the root?” The angel asked again: “With that intuition, what is the root?” Van-Thu replied that: "For sentient beings, the bodhisattva takes the mind of equality as the root." The angel asked again: “So what is the base of the mind of equality?” Van-Thu replied that: “Not separated by different actions as the root?” The angel asked again: “There is no separateness, the action is different, what is the root?” Van-Thu replied that: "The bodhisattva takes the pure mind as the root?" Van-Thu replied that: "Bodhisattvas take the unsurpassed, righteous, righteous enlightenment as the base?" The angel asked again: "Then what is the root of the unsurpassed, righteous, righteous enlightenment?" Van-Thu replied that: "Six perfections should be taken as the root?" The angel asked again: "What is the root of the six perfections?" Van-Thu replied that: "You take means-wisdom as the root?" The angel asked again: "So what is the root of means-wisdom?" Van-Thu replied that: “Do you take non-disengagement as the root?” The angel asked again: “So what is the root of not being distracted?” Van-Thu replied that: "You take the three virtuous actions[17] as the root?" The angel asked again: “So what are the three virtues at the root?” Van-Thu replied that: "Need to take the ten good karma [18] as the root". The angel asked again: "What is the root of the ten good karmas?" Van-Thu replied that: “Need to collect the six senses[19] as the root?” The angel asked again: "What is the root of the six senses of Thu-Thuy?" Van-Thu replied that: “Do you take your own thoughts as the root?” The angel asked again: “Then what is the root of the thought itself?” Van-Thu replied that: "You need to take the righteous place as the root." The angel asked again: "Then what is the main shop as the root"? Van-Thu replied that: "Need to keep the concept of not forgetting to be the root". The Angel said: "Manjushri Bodhisattva, how many minds can bodhisattvas be able to capture and capture fruition?" Manjushri Bodhisattva replied: “Bodhisattvas have four kinds of mind that can be receptive and receptive. What are four? One is, preliminary mind. Second, practice the heart. Third, non-regression of mind. Fourth, the first birth complement the mind. Preliminary development of mind as a cause for the practice of the heart. Practicing the path of the mind is the cause for non-regression. The non-regression of the mind is the cause for the single-birth and complementing the mind." “Again, the Son of Heaven, the Son of Heaven should know, with a first-born mind, is like a grain of rice planted in a field. With the practice of the path, it is like a grain of rice that gradually grows. Non-regression, like new fruit is formed. And, nourishing the mind base as well as the fruit has become useful.” “Again, with a beginner's mind like a carmaker, he collects logs. With the practice of the heart, sawn and closed the wood. Never mind shifting, wood do where. And the foundation of the mind, the car is completed, and it is transported as desired." “Again, with the beginning: the new moon is born. With the practice of the heart: the moon on the fifth day. No regression: the moon on the tenth day. And, Bodhicitta: the fourteenth moon. The Tathagata's wisdom is like the moon on a full moon day." “Again, with the beginning of the mind: through Thanh Van area. With spiritual practice: through Bich Chi land. No regression: through Real Estate. And, complement the mind base: settle down in the ground.” “Again, with a preliminary mind like studying the first chapter. With a spiritual practice like studying chapter two. Non-regressive mind as can be brought to mind in the chapter, perform the function. And, the foundation of the mind is like a thorough understanding of the principles in the sutras." “Again, with a first-born mind from human beings. With spiritual practice born from wisdom. Non-regression of mind due to the birth of birth. And, complement the mind that comes from fruition." “Again, with the initial mind is the human force. With the spiritual practice is the powerful mind. Non-regression is the power segment. And, the foundation of the mind is the result of the power." “Again, with a preliminary mind like a sick person asking for medicine. With the spiritual practice as discriminating the remedy. Non-regression of mind like pain taking medicine. And, nourish the mind as if the pain is cured." “Again, with the first born mind of the Dharma King. With the practice of Dharma, the Dharma King. Without turning back the mind learned the full Dharma of the Dharma King. And, the foundation of the mind to study the Dharma, the Dharma King is usually free." At that time, in the assembly, there was a heavenly son named Dinh Quang Minh, who had attained the unregressive throne in the unsurpassed path of righteous enlightenment. Heavenly Son Dinh Quang Minh said to Manjushri Dharma Prince, "What is the key path of the great bodhisattvas? And, because of that path, quickly attain unsurpassed enlightenment, unsurpassed enlightenment?" Manjushri replied, "Son of Heaven, the great bodhisattva's essential path has two. Due to that path, quickly attain unsurpassed righteous enlightenment. What are two? One is the vehicle. Second, wisdom. Collecting good dharma is called a means. Dispersing dharmas is called wisdom.” "Again, means, depending on sentient beings' conduct, wisdom, and true dharma signs do not change. Means, dealing with sentient beings' minds, wisdom, are incomparable to all dharmas. The means, usually the harmony of the dharmas, the wisdom, usually the renunciation of the dharmas. The means are usually the origination of the cause, wisdom, often the eradication of the cause and effect. Means, knowing the distinction of dharmas, wisdom, not or distinguishing dharmata. Means and gain is the adornment of the Buddha land, wisdom is also the adornment of the Buddha land, without distinction. Means to know the nature, benefit and clutter of sentient beings, wisdom, often fails to grasp sentient beings. Means, one can reach the ashram, wisdom, and often obtain all the Buddha's teachings." Manjushri said: "The son of heaven should know that the great bodhisattva has two more paths. Due to these two paths, quickly attain unsurpassed righteous enlightenment. What are two? One is the assistant. Second, the passage. The assistant path is the five perfections. The cessation of the path is the perfection of wisdom." “There are two more paths. What are two? One is, there is a religious system. Second, there is no religion. There is a system of path that is the five perfections. There is no system of path, that is, the perfection of wisdom.” “There are two more paths. What are two? One is, there is quantity. Second, there is no amount of religion. Having the amount of religion is accepting the general distinction. No amount of Tao means no discrimination." “There are two more paths. One is wisdom. Second, the passage. The Way of Wisdom is from the Beginning to the Seven. The section of the path is from the Eighth Ground to the Tenth Ground.” At that time, in the assembly, a bodhisattva named Sui Tri Dung Hanh asked Manjushri, the Prince of Dharma, that: “What is the bodhisattva meaning? What is bodhisattva wisdom?" Manjushri replied that: "Good man, "meaning" is useless. “Wisdom” is useful. Why is it useless to call “meaning”? "Meaning" is unconditioned. It is not illegal, so for the Dharma, it is useless and useless." "Again, "meaning", not being contaminated with signs, not separating from signs, "meaning" for dharma, is useless and useless. "Again, "meaning" means neither increasing nor decreasing, so it is useless for dharmas. "Heavenly Son, why is it called "Wisdom"? Wisdom is the path of the path[20], the use of the mind, not useless, therefore, Wisdom is useful, not useless. The function of Tri comes to the place of "interruption", so Tri is useful, not useless. Wisdom knows the warm year[21], knows the twelve Enters[22], knows the eighteen Precepts[23], the twelve causes and conditions[24], is the land of no origin, therefore, Knowledge is useful, not useless. " “Again, Son of Heaven, bodhisattvas have attained the ten wisdoms. What are ten? One is human intelligence. Second, the result. Third, meaning. Fourth, means of decoration. Fifth, wisdom. Sixth, photography. Seven is, the three-para-knowledge. Eight is, great compassion. Nine is, the achievement of sentient beings wisdom. Ten is, before necessarily legal knowledge.[25] “Again, Son of Heaven, bodhisattvas have attained ten hits. What are ten? First, the body develops, for the sake of living beings' pure karma. The second is to deliver speech, because we want them to be born with pure oral karma. Third, the mind develops, because we want sentient beings to have pure karma. Fourth, internal development: all internal objects are no longer greedy. Fifth, external development, because we want them to stay in the right conduct. Sixth is, intellectual development: full Buddha wisdom. Seventh, from generation: think of all merit and dignity. Eighth, sentient beings are mature in wisdom, that is, keep the wisdom remedy. Nine is, organic position play: full of concentration. Ten is, no-knowledge arises: the mind is not attached to the three realms." “Again, Son of Heaven, Bodhisattvas have attained the ten virtues. What are ten? One is, the perfection of happiness. Second, photography-rehabilitation. Third, intellectual-virtue. Fourth, means-good luck. Fifth, great compassion. Sixth, pray for wisdom and legal conduct. Seventh is, ask for assistance in Dharma practice. Eight is, the mind is pure-virtue. Nine is, contemplating the emperors [26]. Ten is, it is necessary to experience non-greed before conduct (all sensations without greed before)". “Again, Son of Heaven, bodhisattvas have ten thoughts of the end. What are ten? One is, thinking about the end of things. Second, thinking about the end of love. Third, think about the end of the Dharma. Fourth, think about the end of the afflictions. Fifth, think about the end of knowing. Sixth, thinking about the end of the feelings. Eight, thinking about the end of non-attachment. Nine is, thinking about the end of the history[27]. Ten is, thinking about the end of the moral assistant [28]". “Again, the Son of Heaven, the bodhisattvas have ten dharma rulers. What are ten? One is, the rain of alms, treating the mind away from greed. Second, the purity of the three dharmas[29] treatment of breaking the precepts. Third, practice from forbearance, treat anger. Fourth, it is necessary to pray to the Buddha Dharma, not to be tired of it, to treat a lazy mind. Fifth, want to meditate, be freed, and treat the mind that is not well-informed. Sixth, if you want to support the Dharma, decide on the perfection of wisdom and wisdom, and treat the foolish mind. Seventh, want to give birth to the Dharma to support the path, to treat the afflictive minds. Eighth, if you want to cultivate the Dharma of the Four Truths[30], you need to treat the mind that is crazy. Nine is, to want time, not time, to operate freely, to treat attachments. Ten is, contemplating the non-self, to rule the self." “Again, Son of Heaven, Bodhisattvas have ten good grounds. What are ten? One is, friendly: far away from the three evil in the body[31]. Second, good oral: far away from the four evil in the mouth[32]. Third, good intentions: far away from the three evil in the mind[33]. Fourth, internal good: not grasping the body view[34]. Fifth, external good: not accepting the dharmas. Sixth, no prior knowledge of good: not being involved in the Dharma aids. Seventh, not self-righteous: always think about the nature of the Holy Way. Eight, except friendliness: practice the perfection of wisdom. Nine is, the cup of madness reverses good: do not deceive living beings. Ten is, do not spare a friendly life: bring great compassion to save sentient beings." “Again, Son of Heaven, bodhisattvas appreciate the practice of the righteous Dharma, attaining bodhi, not not for the fact that they practice in accordance with the correct Dharma. To follow the law is to say and do. Doing wrong with the Dharma, just saying, not doing as said." “Again, the Son of Heaven, the bodhisattva has two dharma practices. What are two? One is the practice of religion. Second, the act. There are also two optional practices. What are two? One is self-cultivation. Second, educate sentient beings. There are also two optional practices. What are two? One is, practice wisdom (following wisdom). Second, not practice knowledge (do not follow knowledge). There are also two optional practices. What are two? One is, distinguish the terrain. Second, there is no distinction between the ground, the non-ground[35]. There are also two optional practices. What are two? One is to know the earth spheres and their transitions. Second, know fully this and that land. There are also two optional practices. What are two? First, know the Way of Thanh Van and Bich Chi-Buddha. Second, knowing the Buddha way well, actions do not turn back." At that time, the Buddha praised Manjushri Dharma Prince, saying: "Good, good, you always talk about the basis of karma for the great bodhisattvas. And, that path of karma, just as you said." When he said that law, ten thousand bodhisattvas were able to endure the law of non-birth.[36] Manjushri Dharma Prince and all the world: Thien, Human, Asura ... listen to the Buddha's words, joyfully believe. * Note: (1) Manjushri Master-Loi Counseling Bodhi Sutra is the book number 464 in the Great-Righteous New Tu Tu Dai-Tibetan Sutra. This sutra is about the Bodhisattva Manjushri, who consulted the World-Honored One about the true meaning of bodhichitta. At the same time, Bodhisattva Manjushri also obeyed the Buddha's words and answered about the Bodhisattva's practice. (2) Cu-Ma-La-Descendant (Kumàrajiva: 344-413): Cu-Ma-La-Ten Chinese translates to Dong-Tho. He is the best translator of sutras, laws, and treatises among those who translate Buddhist scriptures from Brahma to Chinese. He was born in the country of Quy-Tu (Tan-Cuong). His parents were both ordained. He followed his mother to convert at the age of 7. He is very intelligent. Growing up, he studied all over India. When he returned to his country, he was revered by the king as a teacher. In the Pre-Qin dynasty, Phu Kien sent General La Quang to invite him, but when he returned to Luong Chau, he heard that Phu Kien was defeated and died. He stayed in Luong Chau for 16, 17 years. In the Later-Qin Dynasty, Yao-Hung, about 401, he returned to Truong-An, the Later-Qin king honored him as a National Master, inviting him to reside in the Tieu-Dao garden to translate scriptures. Buddhism. Under his direction, there were eminent monks such as: Tang-Trieu, Dao-Sinh, Dao-Dung, Sang-Due, Dam-Photo, Sang-Dao etc., in 12 years translated 35 volumes, including 294 volumes (in some places he wrote again, he translated 74 sets, including 384 volumes). Therefore, in the scriptures he translated, he often wrote the sentence "Dieu-Qin, Kwai-Tu, Tripitaka Dharma-Master Cuu-Ma-La-Tem translation". He passed away at the age of 70. (3) Old-Da (Gaya): Chinese-translated means head statue (elephant head). Gia-Da Mountain near Bodh Gaya. (4) Maga-da (Magadha): ie the country of Ma-kita, belonging to China-India. (5) Friendship: "Being" is there. Having created karma should have results in birth and death. There is retribution, it again feels the afflictions attached to it, so it is called "end". Defilements: greed, hatred, delusion, etc... bind living beings, causing them to stay in the cycle of birth and death. (6) Divine powers: “Spirit” means unfathomable. “Compassionate” means unobstructed. The force is immeasurable and unobstructed, so it is called "magic-magic". There are many types of divine powers such as: a) Celestial-clairvoyance: observing all kinds of living beings, b) Celestial-earth-compassion: hearing all sounds, c) Fate-compassion: know the body-destiny of a previous life, d) Other-Than-Through: know-the-thought-of sentient beings, e) Divine-tac-tac-teach: freely travel to places, f) Go through-traffic: unsurpassed enlightenment, manifesting sentient beings, etc... (7) Forbearance (Ksànti): Forbearance: Do not give rise to anger and hatred before adversities. Again means "an-forbearance": abiding in the principle of not moving the mind. Rings are of many types: Two rings: The Ring of Beings and the Ring of Non-Being. The three rings: forbearance of sound-resonance, forbearance of gentleness, and forbearance of no-birth. The Four Rings: The Ring of No-birth, the Ring of No-Death, the Ring of Dependent Origination, and the Ring of No-Abiding. Five rings: a) Forbearance: shows the fruition of the Three Hiers as the Ten Pillars, Ten Elements, and Ten Dedications of Bodhisattvas, b) Faithfulness: shows the fruition from the Beginning to the Three Bodhis slaps, c) Forbearance: only for the fruition from the Seven Realms to the Nine Realms of Bodhisattvas, e) For the Nirvana-Forbearance: for the fruition of the Ten Grounds to the Noble Enlightenment, cessation of all or, the attainment of nirvana. - table of extinction. (8) Dharani (Dharani): The Chinese translation means "to maintain" or "to maintain". That is, its force of use keeps good dharmas from dispersing and evil dharmas from arising. There are four types of dharani: a) Dharma-dharani: listening to and keeping the Buddha's teachings without forgetting, b) Meaning-dharani: Collecting the meaning of the dharmas and preserving it. forgot, c) Mantra-chan: he entered meditation-released secret words with incalculable magic, now he will not lose him, d) Forbearance-darani: abiding in the reality of the dharmas, preserving that abiding. (9) Samadhi, also known as samadhi, translates in Chinese as "concentration": the mind is concentrated in a place without moving. (10) All-knowledge (Sarvajnana) ie Buddha-knowledge. It means to perceive things as they really are. (11) Tam Huu: There is cause and effect, so it is called "being". The three realms are the three realms of existence, with cause and effect, and subject to rebirth and death, namely: sensuality, material existence, and formless existence. (12) The above paragraph shows the attainment of true enlightenment no longer entangled in the cycle of birth and death. In the propagation of the dharma to save birth, it is necessary to transform the life and death of sentient beings, so that sentient beings can reach the tranquil nirvana-nature. Nirvana (nirvana), means passing away, passing away, liberation. (13) Happy field is the meaning of “blessed field”. “Fin” has the meaning of growth. Like sowing seeds and reaping grain, making offerings is blessed, so it is called "blessed field". Phuc Dien has three: a) An Dien: gratitude to parents, elders. b) Glass-filling: taking refuge, reverent; Buddha, Dharma, Sangha. c) Bi-dian: mercy, help sentient beings. (14) The four elements, i.e., the four substances that can be vast and created, give rise to material phenomena, namely: earth (solid), water (liquid), fire (hot substance) , wind (vapour). (15) Three realms or three realms: the realm of desire, the realm of form and the realm of formless. (16) Six perfections (Paramita): Paramita, Chinese translation means the end, the end, the infinity, the infinity or "the level". This is the great conduct of the Bodhisattva. Completing the work of saving sentient beings is "the end". From the shore of birth-and-death on one side to the shore of nirvana-liberation on the other side is "the swag of the river". Because that great action transcends all dharmas by a far distance, it is called "infinity". The six perfections: a) Generosity (Dana). b) Precepts (Sila). c) Forbearance (Ksanti). d) Advanced (Virya). e) Meditation (Dhyana. f) Wisdom (Prajna) (17) Three virtuous actions: No greed, no anger and no delusion. (18) The Ten Good Karmas: No killing, no stealing, no sexual misconduct, no lying, no double-tonguing, no gossip, no harsh talk, no covetousness, no anger. , not wrong-view. (19) Six senses or six senses: eyes, ears, nose, tongue, body, mind. (20) Forbearance: See footnote 7 above. (21) Warm year: Form, feeling, perception, formation and consciousness. (22) 12 input: 6 senses (recorded above) and 6 senses: form, sound, scent, taste, touch, dharma. (23) 18 precepts: 6 senses, 6 senses and 6 senses: eye-consciousness, ear-consciousness, envy-consciousness, tongue-consciousness, body-consciousness and consciousness. (24) 12 causes and conditions: ignorance, mental formations, consciousness, name-and-form, six inputs, contact, sensation, craving, grasping, existence, birth, old age and death... (see the book Human-Destiny of Mind). (25) Necessary legal wisdom: Wisdom-understanding all things. Necessary dharma is also called necessarily all dharmas, necessarily all dharmas. Necessary dharma, roughly speaking, has 3 types: dharma-viable, un-viable and impossible to preach. (26) Contemplation of the Emperors: Practicing the contemplation of things, penetrating the truth standing on the basis of the Truths and Truth (27) End-history: End-history and History are both proper names for afflictions. Binding mind and body, resulting in suffering-resulting is "Result". Pursuing sentient beings and commanding sentient beings is "Hi". There are 9 endings and 10 histories. Nine endings: Greed, anger, pride, ignorance, ill-view, attachment, doubt, jealousy, and poverty. Ten histories: greed, hatred, delusion, conceit, doubt, body-view, boundary-view, wrong-view, view-keeper, precept-forbidden-keeper. (28) Teaching Assistant: Only for 37 teaching aids, ie 4 foundations of mindfulness, 4 right-needs, 4 like-mindedness, 5 faculties, 5 forces, 7 enlightenment factors and 8 righteous paths. (29) Purity of the three dharmas here only for the purity of three karmas: body, speech and mind. (30) Four truths: suffering, practice, cessation, path (31) The three evils in the body: killing, stealing, and adultery. (32) The four evils of the mouth: lying, double-tongued, slanderous, rough talk. (33) The three evils in the mind: greed, hatred, and delusion. (34) Body-view (Satkayadrsti): A type of wrong view of the five types of negative view. Thinking that this body is me, there is a real self. (35) Ground, non-ground: only for the fruit-grounds of the Great-Bodhisattva and Buddha.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL.GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.8/7/2021.