SURAMGAMA-SUTRA.

EXPLAIN

(Next)

2 - NOT A MATERIAL

     A Nan, the distant nature of the characters, though they were different, were all seen by his pure architecture. So the animals have their own differences, but their ants are different, this clever and intelligent architecture is his real identity. 
- If the ants are things, then you can also see our ants, if you see them together as seeing our ants, then when you don't see, why don't you see my invisible place? If you can't see your place, then you can't see it; If you do not see our invisible place, then the ants are of course non-objects, why are you not?

EXPLAIN

     The Buddha preached: " The distant things are different even though they are seen by his pure architecture; Then the animals have their own differences, but their ants are different, this clever and intelligent architecture is his real identity ”. Ie the character and shape of the object though far though close, though there are differences, but are by seeing  ( is fine )  but see the difference of things, but as seen ( nature ki ến ) never else, this view of illumination ( miraculous insight) is characteristic of seeing, it is the use of true self-calculation. 
     He continued: "If ants are things, he can also see our ants, if we see them together as seeing our ants, then when we don't see, why don't you see my invisible place? If you can't see your place, then you can't see it; If you do not see my unseen place, then the ants are of course the objects, why are you not? ”  This passage The Buddha said very confusing, needing to meditate carefully, divided as follows:

-  If the ants are things, then you can see my souls: That is, if the seeing (the ants ) is the object, when you see it, your seeing is the object, so you also see that object, that is, he sees our sight.

- If you  see it together as seeing our ants, then when you don't see, why don't you see my invisible place? That is, if you see it at the same time, that is, you see my vision, so when you see it, you can see it; when we don't see, he must also see my invisible, but when I don't see it, he doesn't see my invisible place. If he said that when he saw that he was using the sight to see, when he did not see the use of the sight to see, he called him a place he could not see, so he did not see for himself, so he could see the general without seeing. My other?

-  If you can't see your place, then you can't see it .  That is, if the general does not see it for him to see, that is, the general does not see the general, so knowing the place that I cannot see, he definitely cannot see.

-  If you do not see our place, then the ants are of course non-objects, why not him? Meaning when I did not see, he could not see it, but when I saw it, I could not see it, I saw it, and I could not see it, so my vision was obviously not something. Our seeing is not something, his vision is not something; His sight was not something, not belonging to the object, how did he not? This is to use the meaning that cannot be seen to reveal that seeing is not something; if the seeing can be seen, the seeing is also so, seeing is the thing, it cannot be mastered by all things to establish the worldly realm.

     In short, the Buddha proved that seeing is not an object, but not an object, of course it must be a sight, but seeing is an eye-consciousness, consciousness is one of eight consciousness-consciousnesses, it is an expression. the use of the mind and foot, so it is like the second moon.

3 - ANIMALS AND TA CANNOT REMOVE

- If ants are things, then things also see nature, when he sees things, things also see him, his nature is confused, he and I with all the world cannot be established. Nan, if at the time he saw that he did not see us, then the identity that he saw all over him was not him? Why do you suspect that your true nature is not true, but pray for the truth in us?

EXPLAIN

     The Buddha preached: " If ants are things, then things also see nature, when he sees things, things also see him, his nature is confused, he and I with all the world cannot be established ". This verse The Buddha argued is very easy to understand, two things that are found and different things are not confused. So he concluded with the question:  "If you see that you are, I don't see, then who is the identity you see all over? Why do you suspect that your true self is not true, but pray for the truth in us ?

4 - SMALL LARGE SHOWS BY YEARS OF HEARING

- White World Religion! If the nature sees this child, it is not someone else, then when the son and Tathagata see the palace of the Four Heavenly Kings (1) and the moon, the nature sees this and the whole realm of Ta Ba, when retreating to the Vihara, only see The temple garden and the door of the auditorium only see the hallway. The Sun, the nature sees like that, the capital which is in the same place, now in the room, is only one room, so it is because the nature sees the large withdrawal into small, or because the wall makes the separation? Now I do not know what this means, hope Buddha compassionate clearly. 
     Buddha told A Nan:
- All things big and small, inside and outside of the world belong to the pre-ceiling (2), should not say that the view is elastic, such as if there is nothing in the square mold, we ask him: Hu Does the square in this square frame be a certain square or not? If the square is certain, re-placing the round shape then nothing is impossible; if not, there is no square in the square. He said he did not know what this means, the meaning of such nature, where is it anymore! Ananda, if you want to display no square circle, just subtract the square, damaged, which does not have a square shape, do not say "except to remove the square of nothing".
- Just as he asked: When I entered the room, I saw the sight to be smaller, so when I looked at the sun, did I have to pull the saw to the sun? If you build a wall that makes the view separate, so when you punch a small hole, why not see the connecting mark of seeing? This is not true. All beings from the beginningless to the present, love themselves are things, lost the mind, depending on the object to turn, so see big. If the object is moved with the Tathagata, sitting immeasurably, the body and mind are full of clarity, including ten kingdoms on the head of a feather. EXPLAIN

(1) Four Heavenly Kings : As the Four Heavenly Kings residing in the East, West, South, and North, halfway up Mount Tu Di, administering the Angels, Demons and invisible species to humans.

(2) Tien Tran:  It is 5 ceilings including images (colors), sound (sound), smell (incense), taste, and contact.

     False religion A Nan Da said: " - The White World! If Tanh finds this child, not anyone else, then when the Tathagata and the Tathagata see the palace of the Four Heavenly Kings and the moon, this nature sees all along Ta Ba's realm, when retreating to the Vihara, only see the temple garden, just before the lecture hall, only the corridor was seen. The Sun, the nature sees like that, the capital which is in the same place, now in the room, is only one room, so it is because the nature sees the large withdrawal into small, or because the wall makes the separation? Now I do not know what this means, hope Buddha compassionate clearly. At this point, Sun Jia A Nan Da wondered that when he saw how big he was, he saw that he was shrinking or because of a wall separating him? 

     The Buddha preached: "- All things big and small, in and out of the world belong to the ceiling, should not say that the view is elastic, such as if there is a square in the square mold, we ask him: Nowhere in the square Is this square square certain or not? If the square is certain, re-placing the round shape then nothing is impossible; if not, there is no square in the square. He said he did not know what this means, the meaning of such nature, where is it anymore! A Nan, if you want to display no square circle, just subtract the square, damaged, which does not have a square shape, do not say "except for the square minister of nowhere". 

We see the Buddha showing the image of a square mold of a circle symbol for the consciousness of the world, which distinguishes the world of things in the world. Because of the difference of consciousness, the small and square circles are different, and the mind and the self-nature are not big and small; just need to subtract the distinction of discernment ( square round ), but not to see that the square is circular, clear, dark, so he said: " should not say except to remove the round square of nothingness " is so . 

He continued: "- Just as he asked: When I entered the room, I saw the sight to be smaller, so when I looked at the sun I had to pull the saw to the sun? If you build a wall that makes the view separate, so when you punch a small hole, why not see the connecting mark of seeing? This is not true. He asked the question to suspect that the shrinking feeling stretches, when building the wall, it makes the view separate, so when a hole is cut through the wall, why not see the mark of the connection? So it is not right to say that the elasticity of the small wall is large.

He taught:  "All beings from beginningless to present, falling in love with things, lost their mind, depending on the things that turn around, so they see big and small". The main point is the delusion that the images feel sound ... because Nam Can's contact with Nam Tran is his own, because he is attached to these things, then keeps them and is led by them. That is because they turn around and the Buddha says "The object turns around ", so it is small.

     That is when the Year of the Five contacts the Year of the Earth, we must use righteous thoughts to no longer be attached to attachments; then practice to be sure that all the diseases " receive the enemy (animal) as a child ",  then there is no " turning things " which will advance to what the Buddha said " If it is possible to move things, it will be like Lai, sitting motionless, the body and mind are full of clarity, including ten degrees of degrees on the head of a feather ", because at the same time with the Buddhas of the ten directions, using the small and immobile body and mind, even as a head of a feather , but it appears brightly covering the whole universe. 
(Continue). END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.27/1/2019.