LEGEND OF DUY-MA-TAM

CHAPTER X
OVERALL VALUES OF THE EXCITING BODIES  [1].VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

I. IDEAS AND PRACTICE

When the philosopher discovered the dialectical law, the image of the world changed.

Before studying philosophy, then thinking on the basis of what has been passed down through the generations of philosophers, he and all other creatures were thrown into a world known to have existed from a beginning in time. there, or not from a starting point. That world is always volatile. Until a moment, in him, and also in a certain discipline of thought, a desire for impulse became more and more exciting. Eternal desire. As a child learns that after the number one term is the number two, and so the number grows, it begins to look for the existence of infinite numbers. Also, the philosopher, in the process of thinking, until for a moment, the awareness behind the uncertain fluctuations of the world exists an eternal world. Sometimes he called it the conceptual world. Sometimes he called it Being, or Absolutely.

However, a strange absurdity is always ready to bring down all constructions of thought, even though it has been built over the centuries. He thought he had grasped the idea as immutable reason. But that absolute and unchanging idea entailed with it a set of ideas, like a pile of evil-mass beads always clumped together. The idea of ​​a triangle in the world of reason is not absolutely unique, but rather is a collection of points, segments and angles. Each idea is a collection of ideas. Until that idea is an absolute unity, not a gathering of other ideas, then the ultimate idea suddenly disappears. As long as the philosopher contemplates the world of ideas in stillness, then the idea, even a collection of subsets, is perceived as being immutable. But when the philosopher saw it in a world of constant movement, the idea immediately disintegrated, collapsed. Yet, apart from that impermanent fluid world, there is no static, permanent world that serves as a basis for consciousness to arise.

Thus, after exploring the dialectical law, the philosopher also discovered the phenomena of existence. That is, consciousness, as the subject of consciousness, is not independent and independent of its object. Consciousness exists with essence as reaching out to its object. And something that doesn't work, that doesn't work. So, the object of consciousness is the world of movement and movement. Sublimating what exists in translating into the eternal world, that is the nature of discrimination, it connects sparks of continuous fire into a ring of fire. There is no permanent reality behind or below the reality of change, without moving.

Motor; that which exists is always what is becoming. Of course it is not necessary to translate into something else, the being becomes a being. The becoming of another is external. It becomes itself, to be as it is. But it does not exist as an unchanging self. So what is it? Can only say, it is not it, or nothing, so it is it. The most profound answer is silence. We have seen the silence of Duy-ma-ma as the culmination of the process of absolute search, of seeking duality: neither it nor nor it, but it is it. .

From that silence, a seemingly silly question was asked: what is after that silence? That is, what is the world of silence, where all manifestations of language are cut off, all forms of thinking are absent? Of course there is no obvious answer. But we can understand that it is the world to live in. Like a person immersed in cool water, so that the whole body is imbued with the wonderful cool feeling, then there is no longer the question "what is water?" Also, after the silence of Duy-ma-ma, the world suddenly returned to the daily activities of sentient beings.

The Saint of falsehood put that non-dual world right into everyday life is not Duy-ma-ma, not Van-veng, but Xa-profit-waving. When Duy-ma-ma was silent, Van-enemy praised and the five thousand Bodhisattvas entered the door of the duality, immediately when Xa-profit-waving asked, "Soon, the Bodhisattvas will Where to eat? ” He did not ask the Shravakas, but asked the Bodhisattvas, who had just entered the world Absolutely nondual. [2]

The commentators perceive the marvelous meaning in the silence of the Shakyamuni Buddha and the commendation of Van-venge that paralyzes the meaning of Xa-profit-waving in the inferior caste. [3] But here we should look at the problem from a different perspective. In the process of constructing the pure Buddha realm, Bodhisattvas equip themselves with a basic ideological basis to practice. The basis is the non-dual method, whose essential meaning is, the world of beings is the pure land of Buddha. Because defilement and tranquility are not two separate realities. As Thien Nu said: "Lust, hatred, and ignorance, are liberation." Of course, that is pure perception. So, where to start to express that pure mindset in daily life? Sariputra's question pulls rational thinking into becoming utterly impossible to return to daily reality.

Daily activities here must first mention food. Buddha said, "All sentient beings exist by food." [4] Therefore, when the Bodhisattva practices the path of cultivating sentient beings in order to attain wholesome roots, of course, first of all, of course, providing all kinds of real things. food for living beings. Because the cause of the Bodhisattva is pure Buddha national level, achievement of sentient beings. By the ideal of pure Buddhism of the country, Bodhisattva practices for a peaceful world, with all the favorable conditions to encourage the will of the upper, encouraging the spirit of learning the Supreme Path. It must be a world where nature does not torment beings, does not hide sudden disasters or disasters. There nature is ready to provide real things for living beings to sustain life, develop their functions; are the basic conditions for meditation practice. Of the four foods that Buddha said,

In short, in order to provide real life for sentient beings, the Bodhisattva built economic facilities, including the construction of bridges and roads. This is the part of talent and fearlessness in the three types of generosity of the bodhisattva.

In addition to the food group, sentient beings also need to be nourished by touch. Eyes need to look sharp; ears need to hear sounds. If not exposed to the scene, the base will degenerate. [6] But if exposed to scenes leading to suffering, ie unpleasant sensations, not as intended, the base will be damaged. If you often hear the deafening sound, your ears are at risk of hearing loss. The harms, disabilities, and objects for meditation practice that are not received clearly will disturb the mind. Therefore, the Bodhisattva built the pure land with favorable nature, until the birdsong, the wind blows, and the flowers, incense, and everything are convenient for the practice of meditation. Speaking in the colloquial language, the pure land of the Bodhisattva, in the good condition of food contact, is the beautiful environment, an inspiring nature of art. Of course it doesn't lead to chaos,

The third type of food, real thoughts, or real thoughts. The food to sustain life is hope. A crowd of people shipwrecked, playing in the middle of the vast ocean, seeing far away from the bubble that is similar to the mainland, they tried to swim. When they arrived, it was clear that they were just bubbling, losing hope, they were exhausted, let go of drowning, and drowned. Bodhisattva cultivates the sentient beings in their pure land with the will of the upper direction and the solid Bodhi mind.

Finally, real food is food for the continuum that exists from generation to generation. [7] Because the Bodhisattva's tranquility is the world of sentient beings, not exclusive to the Saints. Beings in it die and then reborn, moving ceaselessly. Bodhisattva directs the same stream to Nibbana.

With the previous two types of food, Bodhisattva practices giving the three pàrami with great talent and fearless generosity. With the following two foods, Bodhisattva practices Dharma. In other words, according to colloquial language, with the previous two foods, the pure land of the Bodhisattva is a harmonious natural world, but rivers and mountains are not obstacles; cobblestones, thorns, steel do not become a means of punishment, do not become a weapon of slaughter. With the following two types of food, the Bodhisattva's pure land is a peaceful, ethical social environment conducive to spiritual development.

Now we return to the staff of Duy-ma-ma. Suppose, while the great intellectuals are discussing high moral topics, when one suddenly talks about eating, he is all despised. However, we also know that the Prajna practice is written after the Buddha and the Bhikkhus beg for alms and eat as usual. Seen from the content of Kim Cang, Mahayana thought cannot be utopian talks. It all starts from the daily life. So, here, the thoughts of Xa-profit-waving open to another world, realistic and vivid.

Only ma-ma answer to the idea of ​​Xa-profit-waving: "Buddha taught eight deliverance. People have served. Is there a confusion between wanting to eat and listen to the dharma? ” Eight deliveries, starting with the transcendent of sex, are no longer necessary to the real passage. In the end, to the end of destruction, there transcends all three worlds, no longer exists any illicit food. Xa-profit-waving is the best of the killings. For Him, smuggled food is no longer needed. Besides, the thoughts of Xa-profit-waving only target the real paragraph, the kind of food that exists only in the Realms of Education. [8] The fake Thanh from A-function or more because will not regenerate sex anymore, so this food is no longer needed. For the Shravakas, Buddha taught to observe these four foods in order to free them and thus to end misery: “There are four types of food that help sentient beings, Which makes it nurture and survive in life: it is a real passage, two is real contact, three is real thought, four is real consciousness. If any Bhikkhu-stilts for these four types of food that are greedy, have a wedding, then there must be mercy and structure. If for these four types of food, there is no greed, no joy, then there is no mercy, nor structure. ”[9]

Thus, it is very meaningful that Xa-profit-waving only think of "these Bodhisattvas" will eat nothing, not asking about the Qing. "The Bodhisattvas" are the five thousand who have just witnessed the law of infertility, but attained the attainment of virtue, which has just seen the truth. In the line of Bodhisattvas, they are Early Bodhisattvas. [10] In the Qing Dynasty, they are equivalent to the Tu-da-complete. All of them are still reborn in the Precepts. Either due to karma, or by compassion. Back to the Land of Sexuality, it is still necessary to have foods that are primarily real.

Whether by karma, or by compassion, whether in the First or the Eighth, all Bodhisattvas return to the world, so they do not deny the nutritional value of the foods. Unlike the Thanh Van decided to enter Nirvana right in this life, no more rebirth, then food of all kinds is no longer needed, so it is over.

Within a certain limit, the attachment of the four types of food to the pure Buddhist construction career of the Bodhisattva seems compelling. But from the thought to the eating of Xa-benefits-waving that the next magic happen, all focusing on the meaning of food; then the compulsion here is acceptable. Because of the limitations of language, one cannot help but mention some other things.

In response to the question of Xa-profit-waving, Duy-ma-ma introduced a world called They. There, everything, the castle, the park, the ground, everything is made up of incense. This is really difficult to realize because of the sentient beings in our country. Perfume is the object of a sense or sense of smell. It is also mentioned as one of the three components that make up the actual passage. [11]

The food of that world is described as having a wonderful, wonderful aroma that spreads to countless other worlds. When a portion of leftover rice from Buddha of the Taste of the world was brought back in the scepter of Duy-ma-ma, the whole Bhikkhu-da-ly enjoyed the unprecedented scent. Those who use this rice, from Duy-ma-ma's house, then return to the mango garden where Buddha is, and the aroma is still fragrant. Duy-ma-cajun told An-nan the use of this type of food flavor: with the sublime class, rice lasts until 7 days to consume it all. That rank only absorbs its material, but cannot advance any further. For Thanh Van, if you have not yet entered the government, you have not participated in the fake Saint, but eat this rice, until you enter the Holy fruit, leave the status of the ordinary, then the rice will be consumed. Until those who have witnessed the law of infertility, and ate this rice, when they reach the best position of giving birth, that means one more life will become a Buddha, then the rice will be consumed. Such food is indeed a vehicle for the practice of Buddhism.

To put it another way, such food is a kind of language that conveys all the magical meanings of morality. For our world, language is primarily a combination of syllables, [12] or monophonic or polyphonic, thereby conferring on the meaning and connotation of things or things.

When a cognitive object is stored in the mind's store so that it can later be accessed as nostalgia or experience, it is stored with a name or name. Its stored image was then a potential function, existing there until it was re-eligible. That function is called quotations gas collective, ie the seed is accumulated in the form of quotations.

A mortal, never heard of the Holy Path. For him, there was no potential supernormal ability in the storehouse that could manifest as the ability to lead him to the unbelievable Saint. But after once heard of a meaning related to the Holy Path; Of course, all that is related to the holy path heard is just a quote. A quote is always still a combination of many perceived images. The holy path that has just been heard is something that has never happened in any prior cognitive process. But, like a man who has not seen it, never heard of what a lion is. Once, for the first time, someone mentioned the lion, with detailed descriptions. The depiction is truthful and alive, because the speaker understands the properties of the lion, and also masters the art of expressing the means of skillful doctrine; then the discrete images in various segments from the listener's memory related to the lions image are assembled. The same image is stored by a quote. From then on, many times listening, many times thinking about the lion's existence, about the nature and activities of the lion, many times like that, until the qi qi about the lion was qualified to reproduce, he can know what a lion is without seeing it with his own eyes.

It is the same for people who hear about the Holy Path. Comment  -amnesty[13] said: "The French aggregates that Ma-ni said count to 80 thousand. Depending on the view, or its form is speech, which listed aggregates; or assume that its body is nama, which falls into the aggregates. " This is to say that the nature of the language that expresses Saints in this world is sound. Buddha, Bodhisattva, Thanh Van use language as a means to bring people to liberation and enlightenment. But in other worlds, the means of preaching, the means to convey thinking about the Noble Path, is not necessarily the language. So, after being enlightened by Shakyamuni, the food brought back from the realms of incense was a means of transmitting the holy path, a type of language, then Ananda's exclamation was unprecedented, Never heard. By the way, Buddha said to Ananda: There is a Buddha's field that takes the Buddha's light as a Buddha. Such light is another type of linguistic transmission. There is the realm of taking clothes, crouching of Buddha to Buddha. There is a realm of taking flowers and a radio to do Buddha. Until there are four types of Ma, there are eighty-four thousand disturbing doors; Buddha immediately took those things as Buddhas, as a means of conveying the Holy Path to bring everything into the door of enlightenment.

After introducing the supreme wonderful food from the world We Are Flavored, Duy-ma-ma asked which of the bodhisattvas could go there to get a piece of rice for the masses to use here. All silent. By the way, there is a special remark of Duy-ma-ma that through translation seems to be contemptuous: "By the way, is this mass not worth disgrace?" [14] And the response of Van-enemy also is a proper warning: "Buddha taught, do not despise the uneducated." This detail is really interesting from the perspective of ordinary social relations, in hostility, exchanging guests. Commenting on this event, Khuy Co pointed out four reasons: First, the guest hosts the common sense; so there is no case for guests to get rice for the host. Van-hat surprised about the request of Duy-ma-ca, should make the mass silent. [15] Secondly, the Dharma practitioners pray to the Dharma and don't care about eating. should not meet the requirements of Duy-ma-ma. Thirdly, the Bodhisattvas are also polluted by food, so they are required but do not respond. Finally, let Duy-ma-ma show himself supernatural like du-tam-soot.

Anyway, these two great masters always made everyday activities, seemingly trivial, convey the meaning of transcendent truth. It is the relationship of the two aspects of looking at a reality, a base or absolute truth, and mundane truth, or conventional truth.

II. OVERALL VALUES

Nagarjuna says, the teachings of the Buddhas are based on the two truths, relative or secular, and absolutely or conquering the meaning. Those who cannot distinguish these two truths cannot comprehend the profound Dharma. [16] So, from the convention in the daily communication relationship, the exchange of the two great masters that the linguistic style seems to be paradoxical for the fake ones, then led into the world in which values ​​also paradoxical compared to what we perceive with our daily senses.

Indeed, we are only used to the values ​​perceived by our eyes and ears. Overcoming that limit, is a fantasy world, utopia. We are like the fish in an old story, listening to what the turtle tells after a long land tour, all are fabrications. That limit is even stricter, when what others perceive and think differently from us. Every civilization tries to raise the individual awareness of its members to a higher, more universal, values ​​accepted by more individuals. A Chinese astronomer looking up at nearby stars across the banks of the Ngan River; he linked them into a silk weaving girl image. He called it the constellation Virgo. He could chuckle, when he heard a Greek astronomer, also looked at the constellation, calling it a lost harp. So,

Bodhisattva practitioners are therefore often guided with imagination in different world generations; to see so many differences but also see equality through them.

In the Sūtra, [17] Bodhisattva Kim Cang Tang relies on the Buddha's majesty to explain the ten locations of the Bodhisattva. When introducing the first place, in which the Bodhisattva began attending the Saints, asserted himself as a member of the family of Tathagata, of all Tathagata, not just one Tathagata. To achieve that, first and foremost, the Bodhisattva needs to attain the ten great aspirations, each of which is directed to all Tathagata, all sentient beings, all the world's oceans, as generous as nothingness. All sentient beings, either tangible or invisible, or conceived or unimaginable, or pregnant, or low birth, boundless boundless. All forms of the world: either the world is extremely small, or is extremely large, either upright, or upright, or upside down, or flat, or round, or square, identical to the network. of Thich. Of course, big or small, straight or inclined, or upside down, or flat, are comparable to the standing position of beings in this world. The bodhisattva's vow can be great, the mind can only tolerate, if he knows that from his upright position there, in the upper or lower world, there are sentient beings switch with the status down; Knowing that and still not considered paradox, is crazy. From there can we accept the individual values ​​there as equal as here; all are equal to nothingness. beings exist that move with the state of head down; Knowing that and still not considered paradox, is crazy. From there it is possible to accept the individual values ​​there as equal as here; all are equal to nothingness. beings exist that move with the state of head down; Knowing that and still not considered paradox, is crazy. From there it is possible to accept the individual values ​​there as equal as here; all are equal to nothingness.

So, when Duy-ma-ma displayed supernatural sensuality, making the masses from their staff in the world They saw the incense, of which the construction materials were incense. And then, a Bodhisattva incarnation crossed over countless worlds to get there; if when looking at the scene, the masses were all surprised, seeing that it was never seen, unbelievable, hard to know, hard to accept that it was reality. It is also natural.

Then in that world, when the Bodhisattva chemical appears; the masses there were also astonished, seeing what had never been seen before: where, in what world, there exists a smaller, more microscopic creature than the maximum body here? Although small like that, but why is there such a generous magical power, crossing many generations to come here, something that the greatest bodhisattva here is no-one to do? After learning of such a world, these Bodhisattvas want to be guided there. Before the Bodhisattvas departed, the Buddha of the World Buddha Flavors They taught their precepts: Collect the scent, shrink the body, and be careful not to give birth to contempt. That may be the beginning lesson for intercultural exchange for the Bodhisattvas. But the masses still find it hard to believe that there are other worlds including intelligent creatures like those in this earth. So,

What we can learn from the Buddha's miraculous apparition, is to imagine a mission, go to a strange place in which the people are considered ugly. more, because the skin color is not white, the body is not tall; the thinking is also lower, because no belief exists somewhere a merciful and merciful One is sometimes violent if humanity opposes his will no matter what the will. In that assessment, what will happen? Massacres without mercy, by one side or the other. Accepting the value of differences in different cultures, that is the basic condition for a peaceful world. It is a lesson of history written in human blood.

Then, what is needed for a Bodhisattva, after he has entered the non-dual door, then what is to be done is to expand the equitable mind to all sentient beings in countless different worlds? So, after having instructed the Fathers to slap what he had to do to come into contact with the Ta-Ba world, he concluded, "Because the ten directions of the world are like nothingness." Nowhere is generous, infinite, equal capital; so is the mind of the Bodhisattva, generous, immeasurable, equal. With that mind go on the Holy Path.

In the afterlife, the lesson for Bodhisattvas on their way to the endless world is that. On this side, Duy-ma-ca also mass education: "Do not eat this rice with finite ideas; because that would be hard to digest. " He added: "Do not measure your wisdom with immeasurable blessings of Tathagata. The water of the four oceans can dry up, but this rice is endless ... Why? Because it is the leftover food of the person who has attained the merit of the infinite precepts, concentration, wisdom, liberation, and liberation of knowledge. "

Overcoming prejudices formed from empirical awareness, limited functions, to reach universal spiritual values; It is convenient in the process of cultivation to free the mind. So, after that, Duy-ma-ma asked the Bodhisattvas from the country of theirs about the sermon and practice in that world. The Bodhisattvas explained: “As a result of our national enlightenment, we do not speak in language, but only use fragrances that enable all humans and humans to penetrate the law of practice. Each Bodhisattva sits under the base of the incense tree, feeling the wonderful aroma of the tree that attests tam-samadhi. Whoever witnesses this samadhi has all the qualities that Bodhisattva has. ”

Listening to the dharma, and such practice is really simple. Compared to our world, there is so much to learn, so much to do. As the explanation of Duy-ma-buddha for Bodhisattvas from the realms They incense: "Beings in this realm are hard and difficult to transform, so Buddha preached in hard language to subdue. He said: This is hell. This is the animal ... This is the evilness of the body; This is the result of the evil spirit of the body ... until ... This is illegal, this is illegal. This is the true path, this is the evil religion. This is vi vi, this is vi vi. This is the world, this is nirvana ... ”

Because of how you eat and what is used for food; due to the language expression that what you need to learn, many things to cultivate are not the same; From there, forming unique values. But not so there is less discrimination. Not taller, or more noble, because he's small and pretty cute, or big and gross; not because of austere, long words, or gentle but short. All difference values ​​are equal. Since then discovered, through different values, there exist universal values ​​between different generations of the world. So, after listening, the Bodhisattvas from the realms They came to praise: "It is unheard of. Buddha Shakyamuni Buddha hid immeasurable capacity to liberate and transform sentient beings through dharma that the poor prefer. The Bodhisattvas here also endure hardships, with countless great compassion born in this Buddha realm. ”

Indeed, they first observed that sentient beings in Ta-ba realm are "poor but stubborn." Then expressed remorse for this comment, when listening to the Buddha Shakyamuni sermon. They said, "World Honored One, when we first saw this world, we had the idea that it was inferior, and now we regret it. Why? Because the marvelous means of the Buddhas are so thoughtless. ”

This statement is meant to confirm universal values. That universal value is equality between all nations in all ten directions of the world. As Buddha told Ananda: "All Buddhas are equal in appearance, prestige, beauty, good appearance, race, gender, concentration, wisdom, liberation, liberation of knowledge ..."

Equality is eg nihilistic. The void here is not the empty space between visible objects that the naked eye can distinguish either light or dark. The equality of nothingness does not mean erasing all traces of difference to leave an empty reality. Everything still exists there; when all creatures, nowhere does not increase; when things disappear, nothingness doesn't decrease. No birth, no death, no increase, no decrease, are the essentials for being able to recognize emptiness.

In order to reach such equality as nowhere, Buddha Shakyamuni explained to the Bodhisattvas. They came back to the Bodhisattva's liberation called "Endless Endlessness." eradicate everything until everything is empty.

How is the end? The compounded phenomena tend to be attenuated, devastated, exhausted. Either the lifespan is exhausted, or the merit is exhausted, as there are other gods, due to that exhaustion and die there to regenerate here. Or the Bhikkhu-stilts there practice until the end of all the gonorrhea or pollution, he became smuggled, freed mind, liberated wisdom, right in this life by winning, self-realization and residence. [19] In short, in order to attain Nirvana precepts, the Bhikkhu needs to exhaust all craving and sexual separation. Such dhammas are supreme in all compounded and non-compounded dhammas. [20] The conventional meaning of end and infinite is like that.

In that sense, When Duy-ma-ma is asked by Van-enemy, "How should a Bodhisattva see life"; A: Bodhisattva sees life as a magician sees a virtual thing or a virtual person he creates. [21] The Sūtra or the Bodhisattva both arise from such a conventional world. Because this world is only illusory and unrealistic, the Bodhisattva seeks something truly untrue. Such a starting point is to deny the world that exists before us. Like a person seeking a tree core, gradually peeling off the outer layers, until he finds what is the true core.

It is a cold look at the world, human life. Because, all dharma in this Ta-ba world, having the sweetness of color, there is also the calamity of materiality. So, the Buddha taught: Knowing this body is like bubbles, things like night blindness, like illusions; who understands that, escape the realm of Death. [22] On the sick bed, Duy-ma-ma also explained to visitors the truth about such truth about human life: "This body is like a pile of foam, cannot be grasped. This body is like a bubble of water, does not last long. This body is like scorching sunshine from the desire of love. This body is like a banana tree, not solid core. This body is illusory, formed by crazy thoughts ... ”[23]

However, this body exists, and needs to be nurtured to survive. It is nourished by four types of food, the main thing here is the real paragraph, material food. In fact, that food after being absorbed, it excretes disgusting things. So, for example, Buddha for example, who takes in the real passage, like a traveler traveling through the desert, must eat the only dear son to live. After eating the baby, he walked and cried, "Where is my child? Where is my child? ”[24]

But in the world of Zhungxiang, the real kind of reincarnation Duy-ma-ma brought to the masses, leaving no such disgusting consequences. That food, though also the type of real paragraph, even though eaten by mortals, still retains a wonderful, unpleasant scent. The actual passage there is perceived as the means of Buddha's teaching.

Between the two worlds, the value of the same plant type is not the same. So, in each separate world, dhammas exist with their own unique, specific values. In order to rise above these conventional values, Duy-ma-da advised the masses not to eat rice from the realms of incense. Going beyond the particular limit of the world is to go forward to realize the universal values, realize the equality of all.

What is the basis for universal value? Buddha Shakyamuni said to the Bodhisattvas from the realms of incense: "Bodhisattva is not exhausted, because he has no exclusion. What is not exhaustive exhaustive micro? Do not leave pronouns, do not discharge great compassion, deeply play the mind necessarily Don't forget; educating beings without getting tired ... "

Just like in everyday life, when we come to a person with all genuine love, our personality is not a wall separating us from either way. Here too, with great compassion, the Bodhisattva comes to earth not to scratch with all the values ​​of the world; but to see for myself and show people what the true value is. Thus, the Bodhisattva does not hold onto his view to force upon others. Beings in the world They have a large, massive body, always giving off a wonderful aroma. Beings in this world Ta-she tiny body, often produces a foul smell. But the truth of beauty does not belong to this world or this world. Do not flatten all the differences of the compound to reach the unequal. So Bodhisattva does not take vi, does not head to nothing.

From the world They are far away, and everything is made of that incense, to this polluted Ta-she, to learn the New-Endless liberation, and then return to that country with a mind like nothingness , because Buddha counts equally as equals in all species, all states, with great respect for the Buddha here, infinite empathy with the Bodhisattvas appearing in this world, and loving no with all beings submerged in the Ta-Ba realm full of suffering but also extremely stubborn.

Without exhausting vi, the Bodhisattva accepts the existence of differences between the types of sentient beings that construct the pure country. Without abutment, the Bodhisattva perceives equality as nothingness in all beings, so all particular values ​​are respected as universal values. No avail vi, should Bodhisattva build a pure country not by hatred dispute. Without headlessness, the Bodhisattva builds a pure nationality with love and respect among sentient beings.

III. SUPER VIETNAMESE PERSONAL

The dharma taught by Thich Ton to the Bodhisattvas They are about liberation called "Endless-Endless", which is the content that Bodhisattvas need to study in order to live and act with an extended, tolerant mind. transcending all national and racial limits, establishing universal values ​​so that all human beings can coexist in the sense of equality, solidarity and respect. However, universal values ​​are still conventional as well. They are perceived in the relationship between one side and the other, though they are said to be transcendental on both sides. Truth perceived from relationship is relative truth. It is the reality seen from the opposites: pure and unclean, death and rebirth ... Philosophical thinkers will take the opposites of this reality to a unified whole through the dialectical process. . Reality negates itself to become unreal. Reality is not self-negative, is not an internal contradiction, that reality will not become anything. It does not become something different from what it is, such reality is silent, not becoming. What is not becoming, that is not being anything. Real and unreal, this contradictory pair is raised to the general theme, the Absolute Non-dual Reality.

Nagarjuna said, "What is predestined That emptiness is an impersonation. And it is also the middle way. ”[25]

Each society consists of many individuals. Each instance of mutual relationship exists. That law exists in accordance with what Long Tho said was emptiness. That emptiness is still a conventional notion. But from the point of view of the two sides of reality, or of all existence, interrelated, the emptiness is the universal value on which all social members coexist in the relationship of relationship. . That universal value, broadly speaking, is the foundation for all distinct societies to coexist, which is what Long Tho said was the Middle Way.

The universal value of society is always expressed in one person, embodied in a historical figure. That is the historical experience. Therefore, to realize clearly and to penetrate universal values, one contemplates history through each representative. Here, if we say, universal value is what Long Tho calls the middle way; then the middle path is personified, embodied as a Tathagata. Tathagata is the Absolute being of existence. But each specific moment Tathagata appears to symbolize the unique value of that historic moment. Because, Tathagata, first of all is the principle as real of existence as it is. What exists as it is, that is always so, is not transformed. [26]

This is the meaning of the passage, after the Bodhisattvas return to their country, here Shakyamuni Buddha asked Duy-ma-ma: 'When you want to see the Tathagata, you see the Tathagata like that Anything? "[27] Duy-ma-ma-answer:" When you want to see Tathagata, then you see Tathagata by not seeing. I see that the Tathagata is not born from a sacrifice, does not come from a sacrifice, does not exist in the present. ”[28]

He went on to say, "Because the nature of Asness is rupa; Self-nature As of feeling is non-life. Until, the self-nature of As consciousness is unconscious. ”

Such a hybrid is the reality of victory, absolute truth. Depending on predestined conditions, depending on appropriate conditions, by time and area, Tathagata appears in countless differences. Here, in the conventional world, Duy-ma-ma is a projection from the realm of victory. So, it is no coincidence or accidentally that Xa-profit-waving asked Duy-ma-ma: "Where did you take this rebirth?" Duy-ma-ma asked back: "Dharma that the Venerable himself realized, would that dharma die and be reborn?" [29]

This response also has a specific meaning. First of all, Xa-profit-waving Buddha asked: "From this Buddha-state-born Buddha died from which Buddha's world was reborn to this Buddha's realm?" Buddha did not answer that said Xa-profit-waving should ask straightforward Duy-ma. Then questions and answers occurred as directed.

Because in the Roman translation there was no Xa-profit-waving before asking Buddha, so the Chinese commentaries based on this translation did not know the direct and indirect meanings in this question and answer.

For Thanh Van, the Buddha body is the five aggregates, governed by the law of birth and death. Therefore, it was only when Buddha and Ananda went to ask for milk from the cow and that he had Duy-ma-question. [30] Also in that sense Xa-profit-waving want to know Only ma-ma-die where to be born here, there are born to die.

Encouraged by the Buddha, Xa-profit-waving asked his thoughts directly with Duy-ma-ma, but did not receive an answer corresponding to the question. He explained: “Death is the discontinuous general of onions. Born is the continuation of the acts. ”[31] It affirms that life and death are successive phenomena like the waves on the ocean. This affirmation is found in all Buddhist texts, both primitive as well as Mahayana. However, in the claim of Duy-ma-ma also contains the homogeneity between the two worlds although on the surface both phenomena separated by space, and also time. So, in the sense of salvation, Duy-ma-ma need not belong to this world, nor to the other world.

In this dialogue, we need to be aware of the viewpoint of the Three Bodies in the Mahayana teaching. If asked about the Dharmakaya, as Duy-ma-buddha answered Buddha: "Seeing Buddha by seeing nothing." Because As nature of identity is non-identity. Dharmakaya Buddha is Like nature. It is impossible to see Phā by color; cannot hear Buddha with sound; whoever acts like this is an evil cult, cannot see Buddha. Buddha is seen from the dharmakaya; because Buddha's body is the dharmakaya. But Dharma is beyond consciousness. In the business Kim cang, Buddha said so. [32] The Buddha's body, as the dharma, is such a passing away body, utterly silent, not wavering like the ocean without any ripples. Such a body cannot see, cannot express. Bodhisattva is the true son of Buddha, from such a body, from such a calculation, so Duy-ma-ma can not answer him amnesty-benefit-waving is born and where to die.

But, like the moon is motionless in the middle of nowhere, its image is everywhere; where there is water, where there is the moon; opaque or translucent depending on clear or translucent water, calm water or wave water. Also, the Dharmakaya Buddha is immovable, calm, but depending on the body sensation, depending on the time and place, is seen to appear and then disappears. That is the body of improvisation depending on the type, according to the time It is the body that all women can see and hear; thanks to that know the law, see the path, to lead to the attainment of liberation, nirvana. So, although Duy-ma-buddha does not answer, the Buddha answers instead: Only-ma-ma from a world called Dieu Hy; there is Buddha's name is Vo Dong. He came from there. [33] To explain the meaning of coming and going, from Buddha realm to Buddha realm, Duy-ma-ma said to Xa-profit-waving: The sunlight always comes where there is darkness, not because sunlight tends to survive with darkness. But where the shadow of the sun appears, where the darkness goes away. That is the meaning of the Bodhisattva from the pure land to the destination of evil.

Whether pure or unclean, whether here or there, all are manifestations from the mind of Buddha. So, the Buddha body and Buddha's country are the same, like the moon and the water. The world of Dieu Hy, which is assumed to be the original version of Duy-ma-ma, in self-nature, exists as the dharma, then that world does not come, go, go, not die. But when the world appears to sentient beings, there is also the presence of humans, the heavens, there are also the lines of Shitang and Bodhisattva, where there, respectively, also exist mountains, rivers, sun, moon, stars, etc. The world has come and gone. If Duy-ma-ma had come from there on his own, He could have brought the whole world to this place. At that time, the whole world of Dieu, great and magnificent, suddenly fell neatly into the palm of his hand, and all the masses present in the orchard garden of Amabharah can witness it. Meanwhile, those in the magical realms of Dieu who have magical power, all feel that this world is deviated from its trajectory; all are terrified. Thus, although the world of Joy is the pure land, it is not the eternal world. It can be transferred, all governed by the law of birth and death, impermanence. The Thanh Van, the Bodhisattva suddenly awe, so they are not existent in the realm of infinity. They also bear the same law of birth and death as the world in which they live. It can be transferred, all governed by the law of birth and death, impermanence. The Thanh Van, the Bodhisattva suddenly awe, so they are not existent in the realm of infinity. They also bear the same law of birth and death as the world in which they live. It can be transferred, all governed by the law of birth and death, impermanence. The Thanh Van, the Bodhisattva suddenly awe, so they are not existent in the realm of infinity. They also bear the same law of birth and death as the world in which they live.

Only ma-ma from there to. The mass here can also be reborn there, if predestined appropriate. At this point, the sense of equality between countries is raised to another level of awareness. And in that sense, universal value is then realized from the ontology, from its original nature.

Up to this point, the Bodhisattva ideal, the construction of a Buddha-nature world, which counts itself as equal to nothingness, has been presented to the point of its rationality.

So, what is the mango garden of the gisaeng, and the princes who come and seek that pleasure, what will all become, in this infinite, endless space? Each person returned to the bedside of Duy-ma-ma to find their own answers. A decisive answer for this life and many lives after. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/5/2020.