General Buddhism: Class 6 - lesson 4

Universal Buddhist Studies

SRAMANA. Thich Thien Hoa.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

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COMMUNICATION SCIENCE VI

THE PHILOSOPHY OF BUDDHISM
OR THE
GREAT GERMANY

- o0o -

THE FOURTH POST

I.-A-NAN BUDDHIST ONLY "CRAZY-ISLAND". [^]

Then Ananda stood up and prostrated to the Buddha, respectfully saying,

If this seeing, hearing, not arising and passing away is our "Mind", why did the Blessed One once rebuke us "to lose our feet, work crazy"?

Bowing to Tathagata to widen our compassion, teach us where the "Crazy Island" is.

II.-BUDDHISM FOR EXAMPLE TO SPOT THE "ISLAND". [^]

Then the Buddha pointed his arm to the ground, asking Mr. Ananda:

Do you see my arm like this, is it forward or backward?

Ananda said: -The people in the world to be like that; And you don't know if it's upside down or down.

Buddha asked Mr. Ananda again: -The people in the world think so is the opposite, then they give how is the new down?

Ananda said: -German Tathagata raised his arm, the index finger straightened like no, like that was swept.

The Buddha immediately raised his hand, then called to Ananda, saying: - This same arm, not only anything else, just changes its head to its tail, changes its tail to its head, and yet the worldly people, accept this. is upside down and that is downstream; That's crazy! It is crazy.

Take one arm to compare, to further point out: The Tathagata Body is called the Buddha body (enlightenment), the body they call the crazy body (beings). So he should consider it: his body and the Buddha's body, where is the "Crazy Island" (beings)?

THE SOLUTION

The Buddha just: One body, because of ignorance, is here Buddha, and there are sentient beings. That is "crazy". *

III.-BUDDHIST IMMEDIATELY THE "CROSS-ISLAND" [^]

Then Ananda and the others looked at the Buddha in amazement, his eyes did not blink, because he did not know where this body and mind was, what "crazy" was!

Buddha saw mercy to teach him more:

We often say: "All phenomena are idealized, until his body and mind today, they are all things in the mind". Why are you abandoning the true being? They are still in enlightenment (feet) to make themselves (crazy is that), how sadly!

IV.-BUDDHISM: BECAUSE THE SHEETS CAN BE -NEW AND THEY - BIRTH. [^]

-This Ananda, by ignorance dynamic variables should turn out to exist nowhere, the world and beings. In the body of sentient beings because of confusion, it is expected to creep inside (like apes, like horses); when the senses are opened, it follows the ceiling of the external scene (like gibbons shackled, horses running on stables). Then they took a look at the general who was deluding in it, claiming to be his nature. Once you accept it as the mind, it's okay from deluding that "mind is in the body".

We do not know that: this body, this mind, until the mountains, rivers, the world and nothingness are all things in the mind.

THE SOLUTION

As the official (example chon Chon) scholarship momentary sleepiness (example ignorance). When dreaming, there is nothingness in the dream, the world, sentient beings and himself (luring ignorance of the world and sentient beings), then accepting the body and mind in the dream, which is oneself, leaving the vast awakening awakening. (etc) (for example, because of delusion, I should receive this vindication of this body and mind to make me clear, this scene is real, but abandon the whole vast mind and mind).

*

The mind is so vast, you leave and don't accept it, and accept the expectation of body and mind for this to be your true self. Just as the whole pool is clear and clear and not accepting it, returning to accept the petty bubble for the whole tank, it's crazy! You are one of the countless infatuated people, how pitiful!

Like, one of my arms, but this is reversed, that is swept, same crazy type!

V.- A-NAN UNDERSTANDING "CHAM TAM" SONG DUU NOT RECEIVED. [^]

Mr. A-Nan, seeing that the compassion of the Buddha was earnestly merciful, taught only very deeply, should be moved to tears, respectfully Buddha:

-Con though the Buddha only taught to understand the mind, but now I still use the "discriminating mind" (expectation) to hear the Buddha's words, and then enlightenment to this mind alone, so I did not dare to make sure. is my mind. So please mercifully teach me all the doubts, to return to the supreme religion.

Buddha taught: If you take the mind to hear the Dhamma (chon mind), then the Dharma will become the hope and cannot hear the Dharma.

You should know: I am like the one who points with the finger of the moon, and you must see the moon with your finger. If you accept your finger to be the moon, you can see not only the moon, but also your fingers. Because the finger is the moon, not only does it not know what a finger is, but it also does not know what is dark and light. Because the passion for fingers is the moon, how dark and bright can it be.

Now if you accept the "discrimination" (expectation) as your mind, then this mind, when leaving our French voice, is still discriminating, so it must be really the mind of your (master). If you leave our French voice, and you are no longer discriminating, then it is your (not) hope, not your sincere (master).

Like the guest, just sleep and then go, not stay. If it's really the host, then stay there and don't go anywhere else.

Also, if it is truly his mind, then he will not go anywhere. Why, when he left my legal voice, did you no longer discriminate?

Not only the "discrimination" in terms of speech, until the "discrimination" in terms of color, flavor, touch, and dharma, if you leave the six mundane scenes, it is no longer distinguishable. Then the mind of the fellow is a guest, a place to return. So which one is the "owner", really his mind?

Ananda asked the Buddha: - If your mind has a place of return (if the mind is different then the mind differentiates it) then why does the Tathagata say: "Your mind does not return anything?". May Buddha teach compassion.

IV.-BUDDHIST CENTER FOURTH TIME [^]

Buddha taught: -A Nan, all scenes in the world outside: light, dark, empty, bit, clear, op. v ... Now we bring this tie, which returns to the original of that.

Like light, it returns to face, because without face, it is not bright; And at night, return for the night, free to return to the empty, bit back to the wall, in return to the net, opaque return to dust, etc. Your "seeing" need to see those scenes, where do you want it to return? If he returned to the light, when it was dark he should not have seen it. If he returned it to the evening, then he should not see the light until morning; also returns blank, bit etc ... same.

Obviously, the scenes have a natural difference, but his "view" is not different. So, what can be paid, that is a guest, naturally not him then; If there is anything you cannot return, then that is your master and your decision?

His mind is so lucid and so ready, why would he be so foolish, to return to receive his disappointment, to endure in the sea of ​​samsaric suffering, how pitiful!

THE SOLUTION

This paragraph the Buddha separated the general, which returns this, so that "see" does not return anywhere. That is our "owner", our "mind".

*

VII.- A-NAN ANSWER AS A BUDDHIST [^]

Ananda said, "World Honored One, although I know this" seeing ", I cannot return it, but how can I be sure that it is my" heart "?

VIII.-THE BUDDHIST CENTER OF THE FIFTH [^]

Buddha taught that: Ananda, he tried to see first, all the scenes are sumptuous objects, which are mountains and rivers, the country etc. ... You should choose which ones belong to the scenery, and which ones are his mind.

Ananda, with the utmost of his vision, he looked up to see the sun, the moon, and it was not him; widening view, mountains, rivers, trees, flowers, beasts; Even the wind, the birds, are all things, not you.

Ananda, all the scenes, though high and low, far and near, thousands of other things, are also his "seen things". Things are different, but his view is not different. Then this "see" is his "mind" and not things.

THE SOLUTION

This paragraph Buddha pointed mind very clearly.

*

IX.-BUDDHIST TEACHING THE "SEE" IS THE MIND OF NOT ANIMALS. [^]

If this "seeing" is a thing, then he can also see our "seeing".

If he and I together see an object, (being seen) that he deems to be able to see our "seeing", when we do not see, why can't he see our "unseen"? (because seeing is not a thing, it cannot be seen).

If you say: see our "unseen", then you see something, don't decide not to see our "not seeing" (mind). If you don't see my "invisible", then deciding it is "mind", of course not the thing.

Again, if seeing is a thing, then when he sees it, it must also see him. So the mind, the stuffiness; and in this world, it is indistinguishable from sentient beings (mind), and unintentional beings (objects).

THE SOLUTION

Great idea this paragraph Buddha said things are seen, but the mind is not seen. Because seeing is the mind, it cannot be seen.

*

Ananda, when you see scenes, your view all over, that view is not mine and that of others, then your decision no one?

Very clearly like that, because he suspected his "feet"? The "feet of his" so, why did not he claim, went to pray we just "feet" for anymore?

THE SOLUTION

In this paragraph, Buddha pointed the mind more clearly.

*

X.-ANAN THOUGHT "LOOKING" IS LARGE SMALL, CONNECTED. [^]

Ananda Nan, Buddha: -The Blessed One, if this "seeing" decides to be my mind, not anyone's, then when I see the vast universe, see the sun, the moon ... then the Your vision is vast throughout the whole sky. When you go back inside, you can only see inside.

So this view it has to shrink, wrinkled into the house, or when entering the house, it was cut off by the walls, so small? We don't know what this means, please teach us compassionately.

XI.- BUDDHISM: TRAN LAND IS AVAILABLE LARGE, THE "SEE" IS NOT SMALL SMALL [^]

Buddha taught: Hey An-Nan, in the world, all the scenes, big and small, good and bad, etc. belong to the ceiling of the present, not his view, big or small, constricted or loosened. .

Just like in a square box, you see now-nothing square, in a round cup you see nowhere. Because of round cups and square boxes, you should see that there is no square and round;

If nothingness is decided, square, then when the cup is round, there should be no void.

On the contrary, if the void is decided to be round, then when it is square, it should not be square.

So know: square, round is in things, not fade away nowhere square and round. If you break all the squares and circles, you will find that there is no square and round general. Not to leave the square nowhere that has round nowhere, or minus round nowhere that has square nowhere.

His "seeing" is the same, no big or small square, big and small, round square is in the scene.

If you give in, quit the company

If he let go into the house, the "seeing" decided to shrink, then he went out into the yard to see the face, he had to straighten the decision to reduce the amount, then he went outside to see the face, he had to Pull the "see" out to the plastic face or something?

Again, when he came into the house, if he let the view be cut off, when he saw a hollow wall and saw the outside, why didn't his view have a connection?

That meaning is very clear so, there is nothing strange that he said he did not know.

Ananda, all sentient beings from beginningless time till now because of their delusion in their mind (mind) as an object, the loss of their feet, being transformed by the scene (domination), so there is big, small, wide, good and bad. ... If one can turn the landscape, body and mind to fullness and enlightenment, then be with the Buddhas. At that time, he did not leave the ashram (this place) but on the head of a hair, which could contain all ten directions of the world.

THE SOLUTION

From where the mind, because of ignorance, is born out of nowhere in the world, beings and scenes, we should call "our delights."

When things are already there, thro that makes good distinctions, big and small, happy, etc. should say "being turned around".

By the end of the hopeless action, to return to the mind nature, the scenes are no longer there; as the dream awakened, the other dream scene, should say "turning things" is that.

At that time, a feather or the ten directions of the world were both feet of mind. Already as the true mind, then no longer see the world bigger than hairs, or hair smaller than the world, because of a single nature, should say: "On the head of a hair, can contain the ten directions of the world" . END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.1/2/2020.