Torch of the Spring.

SWIMMING SWIMMING.


The Buddha has been away from us for more than 25 centuries, but people still worship, admire his transcendental personality and voluntarily follow the path he outlined in the Tripitaka. The clear teachings of the Buddha, the whole sphere of the Buddha left not only rich, practical benefits, but also especially prominent color wisdom. To illustrate this, there is a typical scripture quoted by both the Theravadin and the Mahayana tradition: "Light yourself on the go." However, this simple sentence is explained differently, depending on the angle of view, the feeling of the practitioner.
Normally, when reading the sutras, some people think that on the path of study, when self-torches, they do not need to rely on anyone, including the Buddha. Contrary to the absolute refusal of refuge, the attitude of grasp of the absolute, keeping the teachings.
Facing these two contrasting positions, the Mahāyāna practitioner sought a personal answer. For Mahayana Buddhism, when we still carry the five aggregates, living in the world of birth; Not beyond the relative knowledge of consciousness; There are still many unsolved problems. Try with such a weak ability, the advocates will not rely on, how will the torch light and where they go?
In addition, for the local road of persecution of catechism, Mahayana Buddhism also does not accept. According to the Mahāyāna knowledge, the phrase "self-torching the torch" should be combined with the phrase "Tathagata is the Master", it will mean very deep. And develop this two-sentence spirit from which the Mahayana sutras are born, along with the later innovations of the sects.
Indeed, the Tathagata is the lucid master that we put our full faith in and follow the path taught by him. However, we think in what way to go, not to become slaves. For surely the Buddha never wanted us to follow him by bowing, obeying, subduing him as the divine. And of course he does not want us to let loose on the path of suffering, delusion, birth and death.
Mahayana Buddhism is always thinking how to act, so as to set the torch itself as the Buddha taught, and did not leave the route of liberation that the Master drew. Applying and combining the deep meaning contained in these two verses on the path of the path is a matter for Mahayana practitioners.
Under the view of Mahayana Buddhism, the Buddha does not mean anything other than the principles of protecting human life, helping people live harmoniously and happily. At the same time, bring people to self-ownership, social ownership and beyond, master of the universe, harmony with nature completely free.
With that awareness, the practitioner follows the path of the Tathāgata, teaches, absorbs the teachings and purifies, grasps only for application, sublimates knowledge and teaches. Not following Buddha's path by clinging to doctrine, living mold, living in the past.
Great Buddhism acknowledges that reality is not something that lasts forever, but that it is an ever-changing capacity. It is because of objective events that are constantly changing, the Buddha teaches us not to endure a dharma like the eternal truth. He often reminded that the teachings are like a finger on the moon, or a boat to cross the river. Therefore, he does not give us a bunch of dead dogma. The main thing is that the Buddha equips us with a high moral life and clear wisdom; In order for us to have proper perception, actions that conform to the changing world are always changing.
Promote this spirit, the Mahayana Buddhism tries to express the Buddha's own ideas and disciplines them in a different way in order to bring about practical benefits for the society. The Buddha taught the truth as leaves in the forest, this leaves fade, other green leaves grow out. Backward thinking must give way to progressive thinking. Thus, the new Zen green forest four seasons, different from what molded in the Buddha said, no vitality, such as leaves withered in hand, retained is not useful.
Yellow leaves, or nostalgic memories of the past, are no longer appropriate. We are willing to give it up, to take the right steps. New steps, or young shoots go up; But it is still the Bodhi Tree, the sweetness of liberation.
To develop the vitality of the green leaf in the forest, the Zen master taught: "The ornamental male is male. The Tathāgata Deities practice onion. It means that boys have to have their own direction, not to do what Tathagata did. In other words, there is no Tathagata on life, let us light the torch itself, go ourselves into the path of life; It is not backward to backtrack on the path of the Tathagata's past, doing things that are no longer appropriate.
On the contrary, moving on the path full of life, we open our eyes to wisdom, to observe the living thing as it is.END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.22/8/2017.