COME IN SPAIN.

 1. Sanskrit texts

Mocktail, which the West calls the Gobi Desert, is called the Seahawk, a vast sandy beach stretching over 800 miles, connecting the two dark civilizations of humanity; in the air the birds fly, under no animal running; no grass, no water, Xuanzang alone a shadow, has crossed the road full of fear and often discouraged the most resilient, only by the prayer " Ma-ha Bat-elegant three- la-secret multi-mind business . "

Before that, when the mage stayed in the temple of No Hui, Ich Chau, meet a teacher increases the disease, scabies; body smelly, ragged dress dirty. Xuanzang compassion, leading to the temple, the clothes and the bowl. The surgeon seemed to be ashamed, and he paid his respects by teaching the Magi to study this briefly Sutra. [1]

When the desert is full of horror, with the ghost image flickering, with the evil monster suddenly appear in front, or chase after his back. In times of extreme horror, the Dharma recalls the Bodhisattva Avalokitesvara. But still not get rid of ghost haunts. Recalling the short lecture that teachers scaled the scabs taught before, the monks went to recite chanting. Strangely, every monster disappears. It is true as the sutras, "...  reflect the five aggregates, not necessarily the suffering yoke ." Perhaps, as the sutras say, "... Bodhisattva y-ba-blue-mind-boggling mind boggling. . Unwillingness to try, unreasonable terrorism, distant crazy island dream ... "

Legend has it that later, during his stay in India, while living in the temple of Magadha, Magadha suddenly encountered the monks before. Teacher said:

"I was going to dive, eventually to this place. This is due to the weak mental training of the three Buddhas that I taught to you in Chile. Thanks to the business that he was protected throughout the journey. Now that the business has been received, his wishes are fulfilled. I am the Bodhisattva Avalokitesvara. "

Having said that, he disappeared into nothingness. [2]

After returning to China, Xuanzang performs translations, translations and interpretations. The work of his career, just on the meaning of "Satter No" of the Center of the Bat Kinh-elegant, has left a great legacy, can be said as the greatest literary heritage in the whole calendar. the history of mankind from the past until now.

The translation of the Tipitaka begins in the year of the Trinh of 19 (TL 645). [3] May 23rd, May 24th, Bat Nha-Nhan Kinh is translated in Thuy vi, Chung Nam mountain; Tri-subject Tri Nhan pens. [4]

The Chinese version of this translation is not consistent with the Sanskrit version of the Sanskrit, it is said that the Tripitaka Venerable Master Huyen Trang life from the Bodhisattva Quan Quoc, [5] change.

The Sanskrit version, from which it is Hanzi and the translation of Hsuan - Tsang, is called Plain or Minor. This Sanskrit copy is on the cliff of Hung pagoda, Tay Kinh. Later, it was the Great Teacher Mission, ie Air Sea, brought back to Japan, handed down as a cloak at the French Temple. [6]

The first Chinese Sutra may be found in the earliest Chronicles of the Hooligans. That is,  Ma-ha bowl of delicate three-laundering mantra, a book , and  Batali-paranormal mantra , a volume. [7] But both are listed as lost, so it is unclear what the content is, whether it is a text or a text, or just a mantra. In those two copies, one was charged by the School Attorney for post-natal occupations, but lost. [8] The second is listed among the Ngo-dynasty's (Three Kingdoms) pseudonyms, identified as Pre-Chihui (translation, AD 223-253), the Shu-chi, translated under Wei Dynasty [9] This version is also lost.

Present in the Han translation, only two copies of the Center of Literature Edition, which previous Xuanzang is by Kumarajala. Compared to Hsuan - Tsai 's, this version (of Luke) shows closer to a passage in the Prajñā - dharma, [10] or Mahārāja, the second, volume 403. [11]

Literary Notes

Based on the translation of Hsuan - Tsang, many commentaries have appeared, under various trends and schools. Therefore, here we see no need for another commentary.

However, due to the difference in interpretation between the commentators, it led to some disagreement. Even when comparing translations, between the translations from the Text and the Dictionary, it is easy to find that the translators were not consistent in the interruption when reading the original Sanskrit text. Below we show some differences.

1. Practical bowl-elegant :

Most Vietnamese translations understand "deep" as adverbs, so it means "deep practice". Or simply: "go into the Bat-elegant." This interpretation is accepted in most Chinese commentaries. The earliest known of these is Vataka (AD 613-696), the Korean, Hsuan - Tsang ' In  mindfulness , [12] when explaining the sentence "multi-task ba-la-cryptic multi-time," Tac explains the word "deep" as follows:

"There are two types. 1.  Intentions . The two non-distinctive internal evidence, leaving the distinction, with the general is not functional and office. The product says, 'There is no onion, no air, no Bodhisattvas'. [13] 2 . Serious . Two reasons do not leave the generous, endless comments, this pointless insight.

Chow also the same way as Vien Tac: "... According to the previous study, not see the general of the. Why is  that so ? Marvelous devotion to the abyss, the second can not reveal, ordinary women can not be speculated, so to speak  deep . "[14]

But the next paragraph afterwards, when explaining "projection of the five aggregates," Khuy Co said, "Because of the Bat-elegant, but acquired the right wisdom." [15] Bat-elegant is the phrase appears many times in the Dai-elegant translation of Xuanzang, only for the position of the Bodhisattva's contemplation, None of the bar of the text is not called the profound.

Interpretation of the Dharma, said the magic of Bat-elegant have two types: shallow, that is non-Bat-elegant; and the two are deep (deep) instant France not Bat-elegant. [16] Such explanation shows that Bat-elegant contemplation of the Dharma is not Bat-dai deep. So, "penetration" here is understood as the adjective meaning of Prajñā.

The commentaries  of Tong Tong and Nhu Ky also explain as Dharma, and also define clearly: "Onions, is a spiritual practice. Prajñā-pāramitā, only the real Bat-elegant. "[17]

Most of the ancient Japanese commentaries are read in the following way. Tri Quang,  Bat Kinh Tam kinh kinh , said, "By the mind that management, the concept of growth, called the action. Prajñā-dāna is the practice. "In the translations of the Sutra, most translations are" prajñā sutras ... "; Only the translation of Wisdom Luan said clearly "onion Bat-elegant ..."

In the standard grammar of the Han, one also discerns the difference between the "pan-elegant" and the "prajñā-pāramitā." In that, the preposition usually goes before the negative word. So, in the present, how should read, "panhandle / Prajñā ..." or "onion / bowl-elegant ..."?

In the Sanskrit transliteration, which is said to be the original version of Hsuan - Tsang, this sentence is transcribed as follows:  gnat - billion - baham - ra - nga - dan - rai - logout-ma-slave . If read in Sanskrit literature with the standardized Laotian translations , we have:  gambīrā prajñāpāramitā-caryām caramāṇo . This is the present participle clause, in which the present participle caramāṇo (the same word) is the same as its subject, Avalokiteśvarabodhisattvo (Bodhisattva). This adjective has its direct object in the second variant, caryām  (action). This term is derived from its qualities of  gamīrām  (worm). The term  pāramitācaryā (ba-la-natto) indicates the career crossing the other side of the Bodhisattva. This career is manifested and reached the end in Bat-elegant and Bat-elegant, so say prajñāpāramitācaryā , Bat-elegant ba-la-happiness. Perhaps because of this meaning, the explanation of the Button as seen has been said that the practice of the Bodhisattva in the Noble Eight or Bat-elegant, it is deep, penetrating. But also implied, the Noble Prayer is deep, that is even Bat-elegant. Under the meaning of "penetration", the Prajna is not the object but the yoga. Bodhisattva show his Bodhisattva career by going into the Prajñā, only on the Bat-elegant. Such understanding is consistent with the reading from the revision of the  Mahāyāna-saṃgraha-sūtra[18] gambīrāyāṃ prajāā-pāramitāyāṃ caryāṃ cara-māṇo, Bodhisattva expresses a career in Bat-elegant delicate ba-la. The latter part of the Sutra clearly shows this:  bodhisattvasya prajñāpāra-mitām āśritya viharato 'cittā-varāṇaḥ , which is only or above the prajñā-bodhisattva of the bodhisattva who dwells with the mind not buried or living life without any problems.

However, in order to understand the meaning of this passage, one should note the two words "onions" in the Sali ( caryā , noun and  carana ,a, the present participle) that in the Chinese translation of the discarded one. If translated in the Sanskrit version, we will have: "Bodhisattva Avalokiteshvara while practicing the Bat-elegant delicate ba-la," or "... are operating bowl-elegant bliss "Bodhisattva expresses his life on the Noble Prajñā. The life ( caryā : action = happiness) is deep (deep) because he is in the Bat-elegant three-la-bile, because of the panha bát nhá capital.

2. Prejudice the five aggregates.

The Han meaning of this sentence is very clear. The object of contemplation here is the five aggregates. However, there is a point to note in the Sanskrit version. The speech is said: ... caryāṃ caramāṇo  vyava-lokayati sma / pañca scan-dhāḥ tāṃś ca svabhāva-śūnyān paśyati / "(Bodhisattva) while expressing career (Bodhisattva action or Ba-la-secret), he have been contemplating. These are the five aggregates and they see them as non-self. "The word sma  follows immediately after  vyalokayati (contemplation, projection, present, direct manifestation), to indicate continuous action from the past throughout. to the future This means that contemplative behavior occurs continuously during the Bodhisattva Avalokitesvara, until it reaches its end.

Pañca skandhāḥ  is an independent phrase, nominative, which can not be used for any verb. This phrase here functions as an independent clause confirming the existence of the five aggregates. Therefore, here the five aggregates are not objects of projection or ants; that is the reality that exists. The meaning of this can be explained by a passage in the Mahatma-delicatessen, "Bodhisattva Mahatma Gautama, while practicing the Noble Eightfold Path: Bodhisattva; But there is no Bodhisattva, no Bodhisattva, no Batavadas, no see the name of Batavatha ba-la-ditthi. see no action ... "[19]

In the Sanskrit text, this passage is read:  kaścic chāriputra kulaputro and kula-duhitā and [asyāṃ] gambīrā-yāṃ prajñāpāramātāyāṃ car-yāṃ cartukāmaḥ, tenaivaṃ vyavalokitavyam - pañca skandhāś tāṃs ca svabhāvaśūnyān samanu-payyati sma, "Śāriputra, son or maid who wants to show careers in this panhandle of panhandle, he should contemplate it: this is the five aggregates, and he always contemplates truth They are not in the self. "

On the understanding of the grammatical structure in such Sutras, the translation in the Han scripts may be interrupted, although it seems to be forced, as follows:  the prajñā-pāramitā / is the aggregates / period No .

It should also be noted that both the translations from the Kumaragallha and Hsuan - Tsang 's texts say, "reflect the five aggregates of samsara"; but in the translations of the words, "reflecting the five aggregates of samadhi nama" [20] or "the five aggregates of nama" [21]. The Sanskrit transcription also reads similarly:  you-left-sa-sa-sa-phap-sa-phu-ba-ba-ba-ba-la-pham-sa-pham (pañca skandhās tāṃśca svabhāvaśūnyām paśyati sma).

Svabhāva , self or self; It is the self-nature of existence, But because, all existence exists by interdependent relation. Great minds  say, "All are due to human harmony that arise, so (they) do not have self. Because it is not self-calculated, it is ultimately not. "[22]

3. The degree of suffering.

This sentence is included in both versions of the text, but is not found in the current Sutras, as well as the Sutra, including the Sanskrit transcription. In translations from the text, earlier versions, such as the Lotus Sutra, Prajñā, Wisdom, contain it; Later versions of Fa-Ching and Thi-Ho are not. This is a sign of the influence of Confucianism in the Bat-ideological system. We will have a chance to come back to this later.

4. The law does not give birth without a death.

In general, this question is usually understood as the "Minister of Justice did not unborn, eternal." That is,  minister not be  unborn, eternal. This is the interpretation of  mind scattered"From here down, in six sense to show No General." [23] Six meanings, or six generals of Non-Prime, as listed. The explanation of Alms-Back is similar: "The dharmakuna, the nature of dharmakaya, is unreasonable, so all do not exist, as the dharmas accept the difference as dharmas. [24] The Noble Quran is understood to be the general form of No, [25] and No General is the Absolute Truth. initiation, the vacuum is not born; when the coast is falling, the foot does not kill. Depending on the flow without infection, the output is not net, Again, the pedal was clean without reducing; fullness without increasing. In a nutshell, this shows the Prime Minister of Khong. "[26]

It is interesting to note here that Tri Quang's reading (Japan, AD 752). Bat-elegant heart of the meaning of saying, "The city of the law is not General ... Gen. means body. Because all the dharmas are as absolute. They can not be calculated. "[27] Then explain the immortal meaning of immortality," ... Dhammas, dharmas, etc. are absolute No, Their destruction is impossible. "[28] This explanation understands that dharmas have the form of no, and these dharmas, dharmas, and so on, are immortal, immortal. In terms of meaning, this understanding is consistent with the Sanskrit grammatical structure. The phrase  sarvadharmāḥ śūnyatālakṣaṇā,  in which  śūnyatālakṣaṇā  is a compound word ( samāsa ) established according to the rule of bahuvrīhi), whose function is as adjective, or adjective clause for  sarvadharmā phẩm. This phrase is understood as "all dharmas which are characteristic of emptiness, or characteristic of emptiness." Aware of this grammatical basis, this Sutra can be understood as, All dharmas are immortal, immortal, etc., because the dharmas are characteristic of the zero. Generally speaking, the passage says  the dharmas  are immortal immortal, not say  No  generations of immortality.

5. Misconception of trouble.

There are two different ways of reading this phrase. Chu Reads it together with the above negative text, while Vat Trac reads it as the opening of the next passage.

Chak explains: "The above verse says in No, there is no existence of rúpa, and so on, but it has become a passage of speech without distinction. No, it does not produce everything, but it does not explain why. in. Now the reason in No no law. "[29]

Vajra explains: "From ignorance to trouble, Bodhi slap-off ..." From here down is the third part, stating the result. "[30]

Dhamma is also read as Vat Trac: "Dictivities are unreasonable, the fourth part, the demonstration of the establishment ... Do not have to do before, do now achieve the right. The product says: Due to the lack of that attainment. "[31]

In the Sanskrit transliteration, this passage reads as follows:  nnan-noodles, nang bowl-out-billion, nn-billion-dollar-sa-per-bowl-billion phase . [32] the text equivalent of the Sanskrit strategy:  na na jnanam prapti, nabhisamayas  tasmad aprap-titvat , "there is no place, no prime, no stock (current bar). Because it's not good. "

The equivalent paragraph in Sanskrit texts is read as follows:  na jñānaṃ na prāptir aprāptiḥ / tasmāc chā-riputra aprāptitvena ...,
 "no mind, not attainable and unqualified  . So, this Sarcophobia, due to the inadvertent ... "Accordingly," dumbfounded trouble "is read down the bottom, as Vien Tac and Dharma read.

6. Far endless island dream island dream, Nirvana goal.

Translation of Mar-ma-la-cross: the most far-off dream island paradise, suffering the nirvana.

Other translations, from Quang, of the Fifth, of the Prajñā, of Wisdom, are as Xuanzang.

Translation of the French:  super-too crazy island, nirvana goal .

Both the Sanskrit, the comb and the prom, are the same: viparyāsātikrānto niṣṭhanirvāṇaḥ, "overcome madness, reach Nirvana goal."

In explaining, during the Buddhist path, the Bodhisattva meditates only the Prajñā-paññatana, but ceases to think of life and death. Until the inattentive stage, the Bodhisattva attains Nirvana. [33]

The Pacifier, "Nibbana's end goal" is attaining Nirvana. [34]

It also explains the same: "Nibbàna-salvation" refers to attainment.

Through such interpretations, this phrase is no problem. But once, someone said a special explanation to me that, long ago we understand this sentence wrong. Because, the above two words must read down the phrase below, that is, not only distracted crazy dream island, but also long term goal Nirvana. This explanation is very good. But it seems unrealistic, if understood in the order of Bat-elegant practice, as the above-mentioned mundane treatises have shown.

On the other hand, the Sanskrit phrase, according to the Book of Verses as well as the Prophet, says, niṣṭha-nirvāṇaḥ. This phrase is a compound word formed by the rule of bahuvrīhi. This rule can be expressed by, for example, citragur devadattaḥ, in which the compound from citra-gur is analyzed into the corresponding clause: citrā gāvo yasya, "Davadatta is a person with spotted cows." is, the compound word formed is a relative adjective of the relative clause.

3. Influence of Mindfulness and Confucianism

Someone came to ask the Buddha about the meaning of prayer, the Buddha answered, as a heavy stone is sinking to the bottom of the lake, although with the prayers of a large number of people, the stone can not be so floating on the water. The rise and fall of a being depends on the behavior that he has done, not by any prayer. [36]

However, the scriptures also show the belief in the transformative power of the mind toward the surrounding environment; And that influence is conveyed by language. When there are many monks in the jungle, poisoned by poisonous snakes; The Buddha said that if the monks had spread the word to poisonous snakes, they would not have been harmed by them. Then the Buddha taught the verse. The contents of the verse are not mysterious mantras, but only wishful words, expecting the meditator's words to spread to the lord of poisonous snakes, to the toads, to the legs and to the feet; Wishes all beings to be happy, do not harm monks. [37] This vow is called parittam .

The  paritta The pali canon appears not in the Pali Canon. Its meaning, where such subjective aspirations exert external influence, can be explained by the typical Angulimāla. Venerable monk is a notorious bandit, and the thousandth person Angulimāla intended to kill is the Buddha. But Angulimāla was converted to Buddhism, became a monk, and attained Arahantship, emerging from the heart. One day, Venerable Buddha told the case of a pregnant woman painful, difficult because of birth. The Buddha taught Angulimāla to read to her mother a paritta, as the mantra of salvation. The content of the mantra is to cite the fact that, since Angulimāla was reborn in this sacred text, never intentionally killed a living person, in fact, wishes the women to reproduce safely. Of course, in the past, Angulimāla was a robbery killer who did not bend his arm; That is a fact. Since Angulimāla has been practiced by the Buddha, it is a fact. The truth of Angulimāla's pathology has transformed the calamity of pregnant women, making them happy: Tena saccena sotthi te hotu , "Through this fact, wish you were well."

The Ratanasutta Kinh   is also a prayer of the same meaning: "Whether in this life or in another life, or in the heavenly world, there is no virtue incompatible with the Tathagata. Here, the Buddha is the ultimate magical gift. In this truth, wish all were well ( etena saccena suvatthi hotu ). "   

This is the nature of prayer. Truth is the nature of miraculous power; Whoever knows the truth, living with the mind toward truth, he lives a peaceful life. In such a sense, Prajñā-pāramitā is understood as a great uncle, capable of eradicating all calamities, because of its ability to project the "five aggregates of emptiness"; That is not something new, alien to the original Buddhist tradition. In such a sense, the Saracen Mindfulness: "The Bodhisattva of the Noble Eightfold Noble Truth of Mindfulnes... is not the terror of terror ," is not the sublime truth of Mahayana. Pali prayer:  etena saccena suvatthi hotu.

Prajñā-sensei is the mantra that has been confirmed very early in the Bat-elegant literature, in the  second tense world of recitation . The  Sàrá delicatessen speaks of this meaning as follows: "Then Śakra Devānā Indra, the Buddha," If there are good sons, good women who listen to Bat-elegant ba-la-bac deepening that life expectancy, reciting, close, mindfulness thoughts, do not leave the mind-slap-grandmother ( sarvajñā : the most decorated); When encountering the battle, good son or good woman because he recited the Bat-delicacies in the middle of the battle without losing his life, not being hit by the sword, name ... Why so? To Prajñā-pāramitā is the great uncle, is the most vindictive ... '. "[38]

Later, the mind is put into the system of training of tantric. Dalai Lama  sings a separate chapter for the Sutra. [39] Kinh contains 13 inscriptions and 9 foot speech.

This can be considered as a variant of the Vajrayana in the passage from the  Great Palace  of Hsuan - Tsang or  the  Merchants' cross. Unlike the passage from the Prajñā sutras led, here the person who asks the Buddha is not the Divine Thought (Kiều-thi-ca), but the Sutra, and the uncle, It is said to be the Buddha's teachings on the gods of Paranirmitavaśavartin. Here, the Prajñā Sutra practice not only has the power to eradicate the calamities but also supports the meditation, samatha ( samatha)) or impure. The deity of the Prajna Enlightenment here is the Bat-Elegant Bodhisattva, which is depicted in detail. The bodhisattva guide, along with the layout of the colon, and the ritual chanting. The details of the practice of esotericism should be introduced in separate bibliographic studies; Here is a brief description of the influence of the Suttas in Confucianism. This influence shows that all Buddhist, Hindi or Confucian tendencies emphasize Bat-elegant, which is the power of contemplation to realize the true reality of life. In this spirit, not only in the ultimate purpose of salvation, but also in the daily life, in order to overcome any unexpected disaster, the refuge Most powerful, that is the truth, the real Bat Bat.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.28/4/2018.