VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY.

Avatamsaka-sutra, is the study of the French business world and how to arise to enter the French intellectual world. In the Dharma Realm, there is a sense of unbelief and an obstacle. The unconscionable reason means that each dharma includes all the dhammas, the meaninglessness means that the dhammas that support it. Support because they are interdependent origination. Duyen started off automatically, so they supported him. Due to the simultaneous emergence and inclusion of mutual tolerance, "One is in All" and "All is in One". Although all measures of mutual assistance do not interfere with each other, they maintain complete individuality in self, isolation and confrontation.

The strictly Chinese sphere is often referred to as the net with the beads of Emperor Thich. Each bead has both reflected and reflected by each and every other county, so each of the beads shows all the entire network of beads, examining the unconsciousness, and showing all the others. , the examination of the obstacle. In each reflective net, there are countless counties and each of those beads also reflects the entire network. The process of reflecting each other increases infinite overlap, the symbol of all interrelated interactions that assists, the unbridled capacity of all phenomena in the universe.

In Strictly States, interdependent origination means the beginning of mutual support. Because it is the condition that initiates the being and the inclusion of mutual tolerance, co-existence and heterogeneity becomes harmony, Reason and support. The custom "Ly The infinite content" clarifies the meaning of the Faith "I am Buddha". Because of Li's content, all dharmas are Buddhas. In order to promote this formula, the strict Chinese scholars present emptiness theory. In short, Tanh depicts all things in the Dharma Realm, which are Buddha's uses. The name Tánh initial borrowed from the title of Item 32: "Bảo Vương Như Lai was the beginning of the chapter", the translation of the strict 60 volumes of Buddhabhadra, appeared the earliest in Đại Thừa the Chapter of Hue Vien. In it, the word "Tanh" in "Tanh kick" only nature is constant, and Tanh often constant changes only to Tathagata. After, Tri Nghiem (602-668), The Two Stupid States, the explanation of initiation is ineffectual: "Tanh is the explanation of the Dharma realm of the first, the ultimate boundary of interdependent origination, the end of the future, beyond all artifact practice. Why? Because of the prime minister. Starting from the great prize, the great-mindedness, in the mind of bodhi, which is beyond the distinction; that is initiation. Due to the predestined relationship (due to conditions that arise), it is said to initiate. That is, it starts. The inequality is initiation. ”(T 1870: 45. 580c5-8. Tue Sy translated). That is, it starts. The inequality is initiation. ”(T 1870: 45. 580c5-8. Tue Sy translated). That is, it starts. The inequality is initiation. ”(T 1870: 45. 580c5-8. Tue Sy translated).

Immediately started, birth is infertile. Infertility (anutpàda), one of the most basic concepts of Mahayana Buddhism, can be expressed in equivalent words, such as No (sùnyatà), non-self-calculation (asvabhàva), non-dual (advaita), reality (bhùtakoti), Nirvana (Nirvana), formless (animitta), unconsciousness (apranihita), etc. .. The Mahayana monks said that "necessarily dharma infertility" (all things are infertile) because It is simply that when the existence of a thing cannot be conceived and perceived, leaving all forms of language, writing, and predestined mind, only thanks to the way of cultivating, using the traditions can experience, there is no other way to describe the existence of things other than calling it infertility. Infertility means that the world has been constructed by duality. Simply stated, infertility does not belong to any category that contains contradictions, treatment, and contrast. At the same time all the conditions arise, if one realizes that there is no dharma that arises, but still remains forever in the place where the immortal dharma of immortality is at that time thanks to the evidence of the infertility of the rings. This is the time when the Bodhisattva steps into the Prajna, called Real Estate. Tri Nghiem uses the utility structure to show that each dharma is a use of Buddha, Buddha understands in the sense of the reality of saving the infertility, and explaining in the noun of initiation, emptiness, and Mindfulness and initiation is a common use of the Mind.

In the complete discourse on the original, the Tibetan Dharma uses the example of waves and water in the Dogma to describe the relationship between Truthfulness and the phenomenal world. Dharma Tibetan for example is like the reflection of the great ocean. Due to the wind blowing, the wake up wave. Achieve an external environment that is not in the sea at all times. The mind is quiet and everything is clear, for example, the sea is still calm and peaceful.

If, for example, the waves and water, the wind (the condition), the waves (phenomena) arise, the Dharma organ explains the arising of the world that the phenomenon is because the Truth does not completely stop the calmness but rather the conditions arise. . It is the doctrine of Truthfulness-dependent origination, also known as Tathagata, which arises or starts. Here, the Dharma Dharma understands "emptiness" in the sense of "unbelievable reason": Tanh starts only the effect of the Mind (Li), which causes the phenomenal world to arise (The). Thus, the phenomenal world is the symbol of the mind, and because of the nature of the mind is pure, self-nature is often based, so that the whole world of phenomena arises from Not according to the concept of unbelief .

However, the Dharma of non-doctrine of Truthfulness-like Dependent Origination is the rational and adaptive basis to rely on it and explain the philosophy of Zen. Reason: According to this theory, Truths like or Dharma realm, the essence of tenure, though being a whole, self-life, self-created, but must wait for the new conditions to arise. Again, this theory does not explain the cognitive point of view from the Zen meditation, suggesting that all things are homogeneous on the basis and only exist in an infinite world. In the Five Chapters of the Dharma, Dharma Tibetan seeks to explain why and how all beings have come into being, so that they are incomparable.

Going back to the wave and water example, we should know that Nguyen Hieu, a Korean commentator, notes us two points. One, ignorance winds have no place to start, so it is impossible to say that there is a time when the condensate is still static before the wave rises. Two, the whole body of water moves, but no water below it stays still, but only the water above rises. Therefore, water and waves are not separate, dynamic and static with the same source (wet nature). In the temporal space, in the time of interdependence, that means simultaneously cutting, mutual support. Such an understanding means looking at the Dharma realm according to a new formula, different from the view of the fitness structure. That is the formula One and Many support, or One News All, All One, but Dharma Tibetan seeks to prove. The concept of dung content and the start-up of all things called the Dharma precepts of dependent origination. Dharma precepts of dependent origination are the unscrupulous laws. Its advantage for the reasoning of the lawlessness is due to the experience of the whole element, One is All. The noun Tanh originates in the case of the Dharma precepts which initiate only on the arising of the unfounded imbued regimes of all things, of the Truth like and the phenomenal world, of the Dharma realm and the World world without the need for external affair, especially No need for ignorance wind. In the world of light the light is the source of itself. Especially without the wind ignorance. In the world of light the light is the source of itself. Especially without the wind ignorance. In the world of light the light is the source of itself.

How does the unconcerned legal relationship relate to credit, practice, and evidence? According to the Chinese scriptures, from the faithful achievements to the fullness of Bodhisattva Bodhisattva must undergo 52 places of spiritual practice including: the Cross, the Cross, the Cross, the Cross, the Cross, and the Enlightenment, and The feeling. Because the French world should be afraid of the 52 content users are happy to support the non-obstructive photographer, and each is still keeping its individual personality. Because the dung content means the multiplication of the sea of ​​fruit and the result of the source of materiality, the first phase of the faith which accomplishes the mind is at the same time the 52nd stage of enlightenment. However, practitioners still have to cultivate fully the four parts, the faith, the solution, the practice, the proof of the Buddha's religion, including the 52 virtues.

To explain the process of the 52 stages of the Bodhisattva, the Tantra and the Universal Projection deploying the theory of the Fate of enlightenment, the monastic store follows the order of three levels, enlightenment, monastic practice, and realization. Enlightenment is enlightening as soon as the Faith is initiated, "I am Buddha". This theory is evidenced by the bridge journey of the School of Identity and Talent presented in the Precepts of the Dharma, the final product of the Sutra.

In the strict Chinese scriptures, almost every page is attached to the credit, but there are six products that are clearly stated in the Ten Assembly dharma assembly, the second in nine congregations, taught at Pho Quang Minh. The master is the Manjushri Bodhisattva, the Bodhisattva of the Great Path, symbolizing the monk as true faithful faith and the result is the Prajna wisdom. Six Products is: Product 7: Tathagata Title; Product 8: The Four Noble Truths; Product 9: Quang Minh Giac; Product 10: Bodhisattva questioned; Product 11: Pure happiness; Product 12: Hien Thu. Ba Pham 10, 11, and 12 essays discuss credit on the point of interpretation, action, and testimony according to the strictness of Hoa. Items 7, 8, and 9 explain the Buddha's order of body, speech, and mind, emphasizing the Buddha's enlightenment as the content of faith. The theme of these three products is faith and unequal proof. The content of credit is presented in Product 9.

Li Thong Huyen analyzed Product 9 as follows: "This product is called 'Quang Minh Giac'. The goal is multiplication, which here refers to the period of the Faith, from the bottom of the wheel where the Hybrids' feet radiate light throughout the ten directions. First said, a realm of three thousand great heaven. Next, the larger, until nowhere in the world of impossible theory. The goal is endless explanations, making those who have the mind to be open to endless, unmatched, peerless world of dharma. Stating the Dharmakaya, one's own body, the same vows and actions, are equally like that. Because wherever the light comes, there is the mind to be enlightened, to make spiritual practice. Due to this predestination, the name of Product is called 'Optical clarity'. Those who practice, each primitive follow the light and reflect the whole world, until the mind is also in the same, ie one body with the Dharmakaya. The person who has entered the faith, with the mind of the heart, has to enter the ten pillars, each watching the light of the cloud, the lamp, the color, the inner mind and the facilities, in a total way that makes the mind and the scene not in, out of, in the middle, so that you can enter the black media, go to the door of France's Ten Pillars. If we observe the light of such a miracle but not all the vows of Samantabhadra, then we cannot become a god of divine power, the great use of the Buddhas. ”

The aura of Buddha emanating from the foot expresses the basic practice of practitioners. According to Product 9, from the two soles of the Buddha emitted hundreds of aura halo shining throughout the three great natural world. Every one of the realms of light is shining in the time when one of them converts the Buddha's body, and there are countless Bodhisattvas appearing. At the beginning of each of them is the Manjushri, who replaces the Buddha in this dharma assembly teaching massively on the Dharma dharma, the initiation of bodhicitta, an important stage in the process of entering the Dharma realm.

According to Li Thong Huyen, Buddha aura radiates out the belief and promotes spiritual practice. Thus, the content of credit is the clarity of the Buddha. There is faith in the mind seeing the shining light of the Buddha shining infinitely, with nowhere, all over the world, all the worlds in ten directions. Therefore the mind is extended to endless, unmatched, peerless world of dharma precepts, all the worlds in ten directions. For the Mahayana faith is the Buddha's clarity experience, the content of faith, in samadhi, and the condition for cultivating the ten great wishes of Samantabhadra: "One is the respect of the Buddha. Two is to praise the Tathagata. Three is a generous offering. Four is repentance of karma. The year is depending on the merits. Six is ​​inviting the Buddha to lecture. Seven is to ask the Buddha to stay in life. Eight is often learning to follow Buddha. Nine is a favorable constant of sentient beings. Ten is dedicating all over. ”(Product 40: Universal Samantabhadra. Sutra Sutra. HT. Thich Tri Tinh Translation) Enlightenment is like Buddha only when full of all the vows of Bodhisattva Samantabhadra. The happiness of the disciples of Samantabhadra Bodhisattva achievements fullness only when there is a relentless faith.

The Sutra recounts enlightenment in three different stories: the enlightenment of Bhikshu Shakyamuni (Vairocana), the enlightenment of the Bodhisattva, and the enlightenment of the Good Fortune. In other words, sutras describe the enlightenment of a Buddha, a Bodhisattva, and an ordinary person. Bhikshu's enlightenment is reported to be in the Bodhisattva Bodhisattva seated under the Bodhi root near the Old City where the Buddha Shakyamuni is; the enlightenment of Manjushri is at Pho Quang Minh; and the enlightenment of the Good Fortune at the time of the Vihara (Jetavana). In each case, the Buddha of the Tiger was present but silently entered. He launched the aura shining everywhere in the universe. The Bodhisattvas who are illuminated by the Buddha's clarity are immediately entered into that samadhi. Why didn't He declare the discourse? It is because the Buddha in sutra is not the historical Buddha or the philosophy but the Buddha who experiences it. The realm of experience here includes the clarity of the Buddha and the samadhi state of the Bodhisattva, a realm in which the aura outside the Buddha shines and the pure aura of the mind and mind comes together and merges into one. The chain connecting the Buddha's clarity and the samadhi state of the Bodhisattva is faith. So in the sutra, every time the discussion about enlightenment immediately afterwards there is a lecture on the credit. Therefore each of the three enlightened stories is a story about faith. In the first enlightened story of Bhikkhu Na, the time of symbolism by the sea of ​​wishes of the Bodhisattva Samantabhadra, in the second story by the wisdom of the Manjushri Bodhisattva, and in the third story by the supreme mindfulness of the Bodhi of Homosexuality due to the teachings of the Manjushri Bodhisattva. In each case, the credit is consistent with the evidence.

The doctrine of enlightening the monastic shop of the United States is strictly based on the Faith expressed in the image of the prayer journey of the Good and Good Childhood, presented in Item 39: Entering the Dharma Realm. In the initial stage, Thien Tai met Van Thu, heard the sermon, released the mind of the Bodhi, consecrated the Bodhisattva, and said the occasional teaching. Bodhisattva Manjushri only taught him to go to study with good intellectuals. Pupil Thien Tai went to the south to take turns to liberate 53 intellectuals, from Duc Van monk to Maitreya Bodhisattva, to hear countless vast nectar practices. The majority of scholars believe that the intellectuals of Thien Tai participate in the correspondence with those of the Bodhisattva process. Finally, Maitreya Bodhisattva told Thien Tai to find the Bodhisattva Manjushri again. This is to say the meaning of Manjushri is not only the cause of starting the study of Thien Tai but also the result of that journey. In other words, Van Thu is not only the starting point but also the final destination of Thien Tai. Therefore Van Thuu symbolizes both the epiphany, the first stage of attainment and the fullness of bodhicitta which can be entered into the ultimate reality of Dharma. Thus, faith and witness are not in the strict States.

Although entering the samadhi at the initial stage, Thien Tai really started the journey. The process of cultivation must also undergo 52 stages, at each stage the level of samadhi is deeper, the spiritual evolution deepens. Just like that until Thien Tai came to the stage of the Sensory, the 52th stage, it was also the first phase, meaning Manjushri, the Buddha of the strict Buddha's credit and mind.

Want to illustrate the doctrine of enlightenment, the shop of tu manifests through the image of the journey of the faith of Thien Tai during the time of refuge according to the Dhamma of Hoa. This dharma is the foundation of the Bodhisattva, the dharma that initiates the Bodhi mind, by the Dharma Tibetan according to the Essay (Mahayana samgraha), dividing the faith into ten steps according to the depth. The following brief summary of the Faithful Faith.

1.- Credits. At the first stage of the prize arises the conviction (sraddhà). The mind is determined to develop and to maintain the conviction. 
2.- Recitation. Practicing six memorials: Buddha's Recitation, Dharma Mindfulness, Mindfulness, Mindfulness, Mindfulness, and Mindfulness. 
3.- Effort. As soon as I heard the Dharma Mahayana, I was very strong, specializing in the cultivation of good dhammas, my mind was not terribly weak. 
4.- Dinh. When enlightenment is moral, leaving all illusory illusions, suspending all thoughts of discrimination. 
5.- Hue. As soon as listening to the Mahayana dharma, practice, contemplate into the habit of seeing the emptiness of the dhammas. 
6.- About. When you have received and mastered the precepts of Bodhisattva, your body, speech, and mind become pure, rarely make mistakes. If you commit a time of repentance, repent.
7.- Reflection. Bring your spiritual merit to devote to all sentient beings. 
8.- Dharma protectors. Keeping your mind from suffering and keeping your silence, wisdom, mindfulness, and tranquility free. 
9. Discharge. Do not care about body and wealth. Therefore, stop eliminating all attachments. 
10. Pray. Try to cultivate without interruption according to your vows.

According to the Dhammapada, in the state of mind, the mind does not cease to be static but changes through many profound levels. At the initial stage of Dharma practice, due to the Buddha's clarity, the faith that entered with the Buddha's Nature and the Good Fortune was entered into the Lý Thông Huyền's tenet described above. In samadhi, the mind evolves throughout the depths of the Cross. According to Lý Thông Huyền and Phổ Chiếu, and many commentators on the strict Buddhist sutras, ten symbols themselves symbolize the whole of the 52 Bodhisattvas' paths. Thus, when transcending the position of the Cross of a primordial Bodhisattva, taking another step in reaching the 11th stage is Phat mind, abiding in the Buddha's vow, the first position of the corresponding Ten Pillars. with the 52th stage, the Magic. In other words, the 11th phase symbolizes the transformation of faith into a heart. Commenting on credit is called a credit for achievements. Therefore, the first stage of the Cross, the first phase of the Ten Pillars, and finally, the Pentecostal period is closely related. In the United States, there is a serious commentary on the commentary on the practice of the Chinese scriptures of Lý Thông Huyền and Phổ Chiếu:
“This volume says that in the Tam yana, the realization of salvation is achieved only after cultivating through ten steps. But according to the Most Excessive Flower of the Buddha, the realization of Buddha attained the first place of the Faith. Stating the period of realization is achieved at the 11th stage, the first position of the Ten Pillars. If you enter the first place of the Tenth Century, you also need to enter the first place of the Cross. Enter the first position of the Ten Pillars of course to reach the last stage (52nd). In such a case, the most essential thing for an ordinary person who is drowning in a misery is to initiate the righteous faith at the beginning. ”

Under the above way, all 52 tastes described in the Sutra are simply the symbol of the content of beginnings. As soon as the credit arises, all 52 tastes follow because they are the content of the credit. But practitioners also have to shop for all the deeds of 52 stages. However, the marvelous merits are found in Bodhisattvas such as great compassion, vow, virtue, and samadhi states, all of which are simply different aspects of the only effect of initiating a beginning. Belief is the starting point of the Bodhisattva, is the capacity to sustain the Bodhisattva on the path of developing the karma, and is the highest end point of the journey of opening the door of Dharma precepts, self-awareness, self-awareness, perfect sense of enlightenment. , that is, the sensory taste. Thus, credit in the United States is strict with the meaning of Faith is the starting point, the middle point, and the final point of the spiritual practice, which means the faith, the act, and the unified witness.

In short, according to Hoa strictly, the content of the credit is nothing more than the whole law of unbelievable dungeon, in which all is one and one is all. The wing of the card is the experience of non-duality, ie emptiness or Truth. Initiation, faith in the sense of faith, is the experience that I am the Dharma precepts. In the last part of the Tin Tâm Minh Luận contest on belief, the Sangha Group mentioned briefly through the Faith in the States as follows (DT Suzuki, Meditation. Upper. Truc Thien translation):

This capital in itself at the 
moment is ten thousand years 
Oils do not have no immediate 
ten directions. 
Extremely small is extremely large. 
At the same time, there 
is a very big charming scene which is extremely small 
. 
What is there is that which is not 
what has to 
be 
? 
One that is all 
All means a 
quarter is okay 
Lo nothing is finished. 
Beliefs are not two 
Not two beliefs 
The words make the director break 
the future. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.23/4/2019.