LEGEND OF DUY-MA-TAM

CHAPTERVI
ANYTHING.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

I. HEAD AND UNIVERSE

1. Xa-profit-waving
The false religion Xa-benefit-waving is the antagonistic image of anything interpreted in the language of Duy-ma-ma. Like in many other Mahayana sutras, Sariputra is villain image of Van-enemies. In the Dharma flower, Van-vengeance signals that Buddha will declare Nhat admit. But the Xa-profit-waving itself sometimes invited the Buddha to say things that Buddha had not said for a long time. Those things, from the Dharma flower view, were a fierce internal conflict in the Great Bar.

Of course, the Saints have immobilized the mind of liberation, there is no longer any dharma that can oscillate their minds. But if they follow that inference they are indifferent to the good or bad things that happen to everyone around them, maybe in some ways they have looked at the Puritans as carefully trained Saints, clinging to peace. individual exclusion, no longer know the suffering of people. But it was Dharma that showed what lurks beneath that indifferent attitude. Here, she sees that the Nirvana he has witnessed cannot be saved. There are also great wings, vast, endless, to reach, along with the great aspirations of infinite compassion. From there, it is Xa-profit-waving the knocker to open the door to the vast world of the Buddha. Not through the personality and wisdom of Xa-profit-waving, low-class mortal still immersed in the desire of pollution, Don't be proud of your vision enough to see the great image of Buddha. Maybe some Mahayana students find themselves understanding Duy-ma-ma, equal to Van-enemy, when lecturing to Xa-profit-waving, they are arrogant, arguing that the wisdom of the Chinese Literature is poor, not understanding anything at all. .

Again, on the Hoanghiem festival, in the United States, the person who discovered Van-enemy was Xa-profit-waving. Then he led the majority of young monks, fellow practitioners, meaning always follow. gods, came to the audience Van-enemy. These bhikkhus, after paying homage to the Venerable-Venerable, thought: "Hopefully, with this merit-worship, we will understand the true form of dharma like the Venerable Xa-profit-waving." In their view, there is no more inferiority between the Bodhisattva Van-veng and their Venerable Master, the Xa-profit-waving, intellectually, the true perception of dhammas. But they will follow the footsteps of Van-enemy. Under the guidance of Van-enemy, a generation of young monks will set out, bringing the lamp of Dharma to go around the world. [1]

The place where the young monks were introduced to Van-enemy by Teacher Xa-profit-waving as the long-standing Thien. [2] It is the symbol of the realm in which the mind is completely still and standing. Just like these young monks, they have completely stood in the holy path. But then, Van-feudal leave this place. Bodhisattva hit the road, went to the abode. [3]

2.  Rescue
One thing that cannot be missed is not mentioned here. And can also be mentioned in many places. As is known, the other name of Duy-ma-based facility theory is Liberal thought. This second title can also be understood, due to the miraculous events that Duy-ma-ma has been told in the sutras, so the business has such a name. But perhaps above all the other miracles, it is liberation from the confines of the body. Although Ma-ma began to show the means by lying sick. People talk about the ties of the family, the society. It is also easy to free this bond, for some people. Looking for seclusion, alienation. But the binding of the body, with its intractable desires; from arrogant, distracted desires, to the most common mind desires, such as eating and sleeping. These small desires are considered natural, as the binding of destiny of course. Sometimes a general is defeated because he does not control his sleepiness or a runny nose. These everyday trifles, only when they collapse an apostle, entail tens of thousands of lives, then realize the meaning and liberation of it. But the world does not care about such small things. Because up to that point, it can only be said simply that it is destiny. Because the fate was so decided, when the army started to operate, the general suddenly sniffed his nose. If there really is a heaven, then heaven has used means, using a worthless rope, to bind the lives of tens of thousands of people. then realize the meaning and liberation of it. But the world does not care about such small things. Because up to that point, it can only be said simply that it is destiny. Because the fate was so decided, when the army started to operate, the general suddenly sniffed his nose. If there really is a heaven, then heaven has used means, using a worthless wire, to bind the lives of tens of thousands of people. then realize the meaning and liberation of it. But the world does not care about such small things. Because up to that point, it can only be said simply that it is destiny. Because the fate was so decided, when the army started to operate, the general suddenly ran away. If there really is a heaven, then heaven has used means, using a worthless wire, to bind the lives of tens of thousands of people.

So, even in the depths of the forest, he could not untie the rope. It wraps around its neck like a balloon and a picture. For a monk, that may not be important. Because he didn't become fully enlightened right now in this life. But for a secular person, the higher her status, the more dangerous the tightening of that banana string becomes. Freed from that danger, it is truly unbelievable, no one thought.

Also in the same sense, when Ananda praised the miracles, the being, which happened in the life of Shakyamuni. Finally, the Buddha told Ananda, there was a miracle more rare than the Buddha where Anan should know. That is: when sensations appear, Tathagata knows them; when they exist, Tathagata knows them; when they disappear, the Tathagata knows them. [4] Those feelings are simply the ordinary sensations when heat or cold suddenly come and then go away. In every moment, few people are aware of their appearance or disappearance. There is nothing magical. But for Buddha, it is more marvelous than the magical power that people see when their hair is "inverted."

The thrilling actions of Duy-ma-later, if not seen from his version of Xa-profit-waving, is just a magic trick of the wizard.

3.  Head of the
Bodhisattva of the infinite origin. Thanh Van practice, need to be abiding in mind. Because the direction is different; The destination is different, so the stop is different. Therefore there are different meanings related to the abutment and abstraction.

Jing Jin opened with Tu-Bodhi's question: "Who has departed on the Bodhisattva carriage, how can the mind stand?" [5] When the carriage has departed, the coachman needs know destination, ie know where to stop. That is the problem of the Bodhisattva's seat.

Elsewhere, also on the Fair, Tu-Bodhi asks Buddha: "Where does the Bodhisattva want to attain the Supreme Bodhi Bodhi should dwell?" Buddha excels: "Should remain at the same level in all sentient beings." [6]

In such a sense, the question of Xa-profit-waving has a clear sense of direction. Therefore, at the beginning of this chapter, Sir Xa-profit-waving asked a question, which, for many people reading the sutta, was silly. Because silly should Duy-ma-ma critic: "Where will the Bodhisattva and the Thanh Van sit?" [7] Duy-ma-mama immediately asked: "People come here for dharma seat? ”[8]

In response to Xa-profit-waving, "For the sake of the dharma to come," Duy-ma-jama analyzed the meaning of the bridge and the infinite. . As in the Kam cang, Tu-Bodhi asks the Buddha, who has departed on the Bodhisattva vehicle, how to remain calm, train his mind, and take care of his mind; [9] abiding in an object that gives alms. Infinite universe that acts alms. Non sharp cylinder that alms. There is no pillar ... ”[10]

In the discourse of Dhamma, starting from the beginning of a sphere or an infinite space with respect to the earthly being, beyond the limits of the aggregates, the world and the world, is the combination of body and mind; at the same time the sphere for all three realms, the space of existence of this body and mind. That is, in the beginning, the Bodhisattva karmic career frees itself from the constraints of this center and its space. On the one hand, the Bodhisattva is operating on the abyss, but in essence, the Bodhisattva career frees itself to set foot on the neck of the vehicle of Da Dua, heading to the destination of the Supreme Bodhi. It is the Bodhisattva who dwells to remain in the Mahayana seat. But with the Mahayana, is abiding. Therefore, at the request of Xa-profit-waving, the chief author Duy-ma-ma will prepare the seat not only for the Literature, but also for the Bodhisattvas.

II. ANYTHING

What transcends the empirical knowledge, the transcendental reasoning ability and the thinking ability of the intellectual capacity, these are attributed to the "impregnable" quality: cannot think, cannot discuss. As Dai Tri said: "The language ends, the mind runs away completely; no birth does not kill, France as Nirvana. ”[11] It is describing the truth of all things, known as the real generals. It is true that transcendence of language, transcendence of thought, is a transcendental reality, because it is not the realm that common knowledge can reach.

The miraculous things that Ma-ma-ma does in this chapter, and in many more chapters to follow, to say exactly, are not impolite, but are just an expression of the power of metamorphosis. Whatever he said, he had the ability to hold this world in his hand, then toss it flying past many other distant worlds. That is something that Buddha disciples, the Qing writers greatly disregard. Although the power of this divine power far exceeds that of the first great disciple of the first generation in Thanh Van, Mien-Lien-Lien. Indeed, those miraculous acts in the eyes of Xa-profit-waving, as well as other Puritan texts at the scene, were not worth a bit.

One time, when Buddha stopped his leg at Pi-lan-elegant, on the way from Xa-defense-Pi-da-ly. There, encountering crop failures, famines, the monks do not beg. Section-associated request Buddha allowed apocalypse to turn the world down to the upper world, so that the monks have food. Because lower directions are very affluent. But Buddha did not allow it. [12] As he helps a beggar to fight with rice, nothing worth saying is rare. A miserable person helps the hungry, it is worth mentioning the miracle of love. Therefore, Buddha did not allow Maudgalyayana to use miracles to save his disciples.

Spiritual transformation, though thrilling to the point that Duy-ma-ma describes, although it is possible to turn a beggar into a great reincarnation, it is certainly not possible to turn a robbery hand-drenched into a Saint. fake A-la-Han. So, Buddha rejected this kind of information. Only ma-ma said that Bodhisattva can incarnate as Buddha, is Phamthien, etc. Transformed into a Buddha, Maou also transformed. As for Phamthien, who was once humiliated by a monk, this monk was not yet a fake, because he could not answer a question about the end of material existence. [13] The commentators of the Abhidharma commentator: This Lord of the World is insensitive but insincere, "I am Brahma, Mahābrahma, Lord, Creator, Creator, Almighty, All-Present, Father of all sentient beings. ”[14]

The monk did not know where the four great races extinguished endlessly, so it may not have been the Arahant. [15] With just such an ordinary bhikkhu, who embodies the Brahmin, there is nothing surprising. So, what is so amazing about the Bodhisattva actions that Duy-ma-ma describes so thrillingly that even the great Ca-lettuce must admire?

It is astonishing, because it is an expression from the national character of the Buddhas. [16] In other words, it is the discovery of the miraculous transformations of all that exists in the state of the Buddha's state. That existence, either a grain of sand, a large mountain, or even a mass of crystals. When they are viewed from the Buddha's national character, that is, when their inherent essence is discovered, the essence is with the physical and the physical, with the powers of interaction, interaction, interdependence, integration; when these things are discovered, as the scientist discovers a physical law, then the Bodhisattva can then place the world's great human being on top of one hair; or just breaking a grain of sand can destroy the whole world.

It is said that the national nature of Buddha, which refers to Buddha nature, or Buddha nature, exists in all beings. The world is made up of a certain material; maybe it is nothingness. Whether it is being, or whether it is infinitely or weak, the impetus to create this world is called nature. [17] Of course, the views of all Buddhist inclinations reject the existence of such a character. [18] But in a conventional sense, the concept of self-nature serves as the basis for thinking on which thinking and contemplation of the existential nature of the world. When it is the object of thought, the nature, though conceived as the ultimate, transcendental, self-existential being, does not exist independently. It exists, is perceived, because it exists in the relation of action, in relation to interaction, with countless other things. Hoa seriously said "coincidence and coincidence." Dharma said it was "Buddha-nature." A-function called it "Dharma head, dharma position."

The miracles described by the Buddha are manifestations of the supernormal power of existence, or the interactive forces of beings, in interrelated interdependence, manifested by the magical powers hi's of the Buddha; [19] discovered from the state of Buddhism, or from Buddha nature. [20]

Only the Bodhisattvas when they cross the continent, called the Dharma-land, will be able to display such things.

The Bodhisattva entered the Decade, after having gone through three lifetimes, accumulated immeasurable bliss and virtue and wisdom, attained the infinite nature of great compassion, capable of skillful analysis. and world-class anatomy. [21]

Staying in France, the Bodhisattva still knows the real cause of the realms, of the void, of Nirvana. Knowing the wisdom with which the Tathagata thus integrates all time indefinitely; [22] such as integrating one life into a life cycle, integrating a life cycle into one life, putting the present into past-future; Putting the past-future into the present.

By the power of that wisdom, the Bodhisattva can make the narrow world wide; acquiring the world into a tiny world; turn the existing world upside down; turn the existing world upside down; [23] place all Tu-di, mountains, rivers on a dust particle and dust shape remains unchanged; putting all the countless sentient beings in this world into another world, the sentient beings without feeling disturbed.

The supernatural, thrilling self-giving powers, introduced by Duy-ma-ma, described in Hoanghiem, come from? Hoa serious [24] said: “As well as from A-nam-pond, there are four big rivers. The four rivers that flow through Yancheng, are never dry, and eventually flow into the sea. It is the same with Bodhisattva. Starting from the Bodhi mind, the flow of the great aspirations of good roots, with four regiments that thrive sentient beings, eventually ends up in the Sea of ​​Necessity. "

When love and knowledge constitute a personality in a person, he can make extraordinary things in the world. Also, compassion and wisdom, from the source of vow, flowing into the ocean of Buddha nature, the Bodhisattva performs unsuspecting duels.

III . THE TEACHER

1. An coordinates
Shakyamuni after leaving asceticism, taking Sujātā's milk bowl, taking a bath in the Nerañjarā river, then going under the Bodhi tree, taking the sand-wall bunch of someone who cut Sotthiya and spread it out as a seat. In the eyes of the pastors who happened to be passing by, it was simply a seat of grass, nothing else. But in the eyes of the Great Bodhisattvas, it was the Golden Buddha, or the Lion in which a great being was seated to fight and conquer the world. or in the carriage, conquering a kingdom, replacing one dominant violence with another. If the victorious army was majestic, then the war horse would also become a hero of war. The tuan ma chained, after Quan Van Truong was defeated, there were no brave generals to match,

The Great Master sat on the cushion, when asked, "Who are you but super sublime?" He answered, Takong is God, not God, but only a person, but he who conquered the world. He conquered the world, but there was no throne to reign, no subjects to be honored. The man, living a solitary life, wandered from the forest to the market with only three pieces of medicine, a bowl of bowls. At that moment, both the warrior and the winner realized their own weakness before the immeasurable power of the enlightened One, the Great Hero ...

Then, three hundred years later, a young great emperor, Ashoka, after acquiring in his arms a vast empire, realized that it was just a fleeting wave, Come kneeling in front of the grass to seek refuge in a stronger place. The seat was not just a cushion of grass, but also a vajra court, a lion seat. These common words were just stylized language to evoke the image of great power of the person who sat on it. Grass cushion is still grass cushion.

Grass cushion, forever is still grass. But the person sitting on it went deep into the vajra concentration, body and mind motionless, as solid as a metal without any power or power on earth can waver; The grass cushion suddenly became Kim Cang building. On it, upon witnessing the profound truth and announcing it to those who have ears to hear and eyes to see, immediately the world must be shaken, and the throne becomes a pair of sandals; Citadel, citadel, citadel, moment of dissolution as an illusion, fragile like dew hanging on the tip of the morning grass. Like the lion, after coming out of the cave, raising his voice to make a roar, all the wild animals were scared and ran away. His seat was originally a grass cushion and became a lion seat.

Duy-ma-ma, the owner of a square-shaped office, received guests from ten directions, including eight thousand Bodhisattva, five hundred Qing Literature, on such a seat.

2.  Contemplation
Entering an empty room, Xa-profit-waving suddenly thought: Where do these distinguished guests sit? A conventional question in the social order of communication, but when it appears in the field the interaction force of distinct cognitive levels, it suddenly upsets the order of existence and disrupts the rationality of perception. awake. 32 thousand chairs are transported from a far-flung world of generals, perhaps as far as a few thousand Milky Way galaxies, to a fitting arrangement in a small room. That alone is larger than the whole of Yama, of course, how could this be in such a large amount that “does not constrain the Bhikkhuili, the Yiddisha, and the heavens.” In the eyes of empirical awareness, the fantasy is unimaginable. But in the sense of an artist, even with a long cry is enough to chill the entire state, In all four oceans in Mother's heart, what is happening here is only due to the change in the position of contemplation of reality. Because the fish in the river does not know how to interpret the myth of the turtle after traveling on land. Likewise, a spherical and spherical earth is an undisputed fact for even the twentieth-century children, but an unforgivable lie for the most intelligent men of medieval Europe.

To be able to penetrate the miraculous nature of existence, we need to change the cognitive practices that are confined to the ear. So, when Xa-wip-waving needed a seat, he needed the most appropriate observation position to see and hear what would be displayed in the transcendent language of the great masters, Duy-ma-ma immediately introduced. process of thinking transformation before the emergence of disruption and interstellar space between the nebula.

Of course, Xa-profit-waving, as well as they Bodhisattva and Dai Thanh Van Van-enemy came here to listen to the law, because of legal requirements. In order to meet that requirement, Duy-ma-ma raised two cognitive content: non-sphere and spaceless. Oriented by infinite sphere and reached into space.

If one is a learner of emptiness, he contemplates the reality in reciprocal relationships, seeing that there is nothing inherent, but the nature of emptiness, transcending the mind's state, transcending the reason of language. If one is the only yogi, he or she proceeds with a string of control, reduction, elimination of what is false, unreal due to the beliefs attached to reality to contemplate the Truth as calculated.

The process of contemplation that Du-ma-ma introduced to Xa-profit-waving is as follows:

a. Body shop. Whatever system of reference, starting from the reality of daily activities, in the empirical awareness. What exists, which is present, body and mind of the external world, is the reality of experience which cannot be easily denied.

So, the starting point should be body projection. The chief author Duy-ma-ma said, "People who pray for dharma do not engage in body and life." The meaning of it is simple, no different from a Confucianist saying, "Tomorrow to hear the Dao, the afternoon will die." But in the process of practicing to realize the Truth, the "non-attachment to the body" is not just a statement, a comment, but the content of the practice. Want to reach the place of "not taking part in the network," as Duy-ma-ma has preached to his relatives before, "The fake, this body [25] is impermanent, weak, nor durable; is quickly decaying, not reliable. It is suffering, is the brain, is the gathering place of all kinds of defects. ... this body is not a place to rely on the wise. This body like sponges, can not be grasped. This body is like a bubble of water, does not exist long. ... ”[26] In practice, real objects to contemplate are the five aggregates, 12 states and 18 precepts. These are the disciplines that categorize the body and mind and the cosmos, which are suitable for each root cause. The first stage is the supernatural path.

b. Take refuge in the Triple Gem. This observation is only within the limit of rational perception. Because of the fragility of being, we need a secure fulcrum. The Buddha said, "Because of fear, people seek refuge in the mountain god, the forest god, the tree god, the god ..." [27] But a false Saint has saved himself in a safe place, with trust unmoving, indestructible in Buddha, Dharma and Sangha. Duy-ma-cajà said, "People who pray to Dharma do not cling to Buddha but pray, not clinging to Dharma but praying, not clinging to Sangha." This is the second stage, observing the Noble Path.

c. Practice the Holy Roman Empire. From indestructible faith that practice the Holy Roman Empire. Hang Thanh Van practices Saints to abolish, because the object of contemplation is the impermanent, suffering, no, non-self on the aggregates, origin, and precepts. Hang Bodhisattva, is promoting the development of great compassion, which is always transported along with great wisdom, should contemplate the Noble Truth by Truthfulness; ie the Holy Empire uncreated.

The sequence of the above training is in accordance with the Heart Sūtra, in which the perception base is "self-nature of emptiness"; the puppet proceeds with the negative chain: there is no rupa, etc. gain. From unsatisfactory, Bodhisattva y only Bat-elegant three-la-secret to enter the Prime Minister, finally attained Supreme Bodhi.

Carrying out that general, Duy-ma-caz describes: legal capital, cessation, immaculate, no planet, no prime discharge, no country, no general. General form so spaceless. Infinite so transcendental consciousness.

Sutra said, after the brief legal concept of Duy-ma-ma, five hundred devas attain the purity of the Dharma eye in the dharma. In line of Thanh Van, that is a certificate of Save. In the Bodhisattva's row, that is the beginning of entry. In both cases, it is a change of perspective, seeing things that have never been seen before, beyond the natural custom of cognitive awareness.

When consciousness from the empirical world burst, the cosmic order was turned upside down, and collapsed. But it is not a fall to destruction; but the disappearance of illusions to see what has never been seen, heard and heard. On that basis, this Ta-she world together with the world of remote tu-di generals are found to have a relationship.

IV. SELF AT

After introducing guests to the lions, and instructing guests to sit down, Duy-ma-ma introduced the audience to the subject of liberation. The content of this liberation earlier had realized its appearance. The fact shown here is the association of the two worlds. A small world is only the size of a mustard seed compared to the big one like the princess Tu-di. One world operates in Newton's gravitational field, and the other is a four-dimensional universe that travels at the speed of light. The reality is super-mindful of mind and language. But, as Tang Zhao said in the preamble, they fell asleep, non-verbally, so it was okay. Therefore, there is a need for clarification. Interpretation is manifested in three aspects of reality, which, according to CatTang, [28] are impartial, paranoid, and parliamentary; or according to Thien Tieu Thien Tong: truthfulness, wisdom, means.

The appearance of Du-ma-ma here clearly states the realm of impossibility. That appearance was not actually a miracle, although it was said to be a miraculous state. It is only the manifestation of truth, of the true nature of all existence, which can only be realized by wisdom or transcendent wisdom, beyond the infiniteness of space and timelessness of time. Sutra said, “The Bodhisattva who abides in this liberation can place the mighty Tu-di in a mustard seed without changing the size of the mustard seed. The original condition of Lord Tu-di mountain remains the same. Four heavenly angels along with the heavenly gods also did not know they were placed in a seed. Only those who need it will see Tu-di entering the mustard grain. ”

Or, again, "there are sentient beings that can only be saved if they are happy with the long existence in this world, and this Bodhisattva can use his divine power to last seven days into a lifetime to make them visible." Or if they don't like to stay in this world for long, the Bodhisattva can shorten a life to seven days, making them feel like only seven days. "

Now, that space is no longer like the void between two things, it is no longer the distance of an object moving from one point to another. Time is no longer the cycle of arising and falling away. Because it is no longer limited by the infinite and infinite limits of space and time, the Bodhisattva's practice becomes intrinsically free. The department is the means, the practice, realizes the dharma. From what has been realized and then displayed, declared.

From the testimony to the bloodline; and from the statement that comes to realization, thus the Bodhisattva's relationship with the world, and the religious environment. Y on the tone of the Bible that said, all the manifestation and explanation of Duy-ma-ma here are the embodiment of the purity of the Buddha realm.

V.  CAUSING PERSONAL

1. On the grass tip
Great Ca lettuce, a careful personality, when life is seen only as a series of silent days, a searing world of golden leaves. Those who are living in self-indulgence in sex, when facing Big Ca-lettuce may not avoid shudder to experience, or be surprised. Images of life that contrast with what Duy-ma-ma show. By the empirical perception in this Saha world, where knowledge is surrounded by the harsh, inertial limits of time and space, Duy-ma-da and Dai-lettuce are two conflicting personalities, symbolizes the attraction of two forces that are difficult to reconcile between the temporal and the emergent personality, between accepting and rejecting; between the two values, high or low becomes the forces of social conflict. The bourgeois man seemed to live a lecherous life, crammed into teahouses and pubs, Although it is said that he came to lead the people astray on the high place. But in the eyes of a close look, it is no more than excuses. And there is a monk, alone in the deep forest, wandering with three pieces of y lam flooding, rustling; Although it is the image of the noble morality, it is impossible to avoid being criticized as fleeing from life, usefully with personal peace, turning a blind eye to all the miseries of human life. So, after listening to the dharma discourse of Bodhisattva's reckoning, Duy-ma-ma had just appeared and explained, suddenly crying and crying, the shocking sound of all three thousand heavenly beings. is the intellectual stature to hear that it is not the cry of despairing souls, but the roar of lions who are terrifying the depraved forest animals? lone in the deep forest, wandering with three pieces of medicine that make floods and rustling; Although it is the image of the noble morality, it is impossible to avoid being criticized as fleeing from life, usefully with personal peace, turning a blind eye to all the miseries of human life. So, after listening to the dharma discourse of Bodhisattva's reckoning, Duy-ma-ma had just appeared and explained, suddenly crying and crying, the shocking sound of all three thousand heavenly beings. is the intellectual stature to hear that it is not the cry of despairing souls, but the roar of lions who are terrifying the depraved forest animals? lone in the deep forest, wandering with three pieces of medicine that make floods and rustling; Although it is the image of the noble morality, it is impossible to avoid being criticized as fleeing from life, usefully with personal peace, turning a blind eye to all the miseries of human life. So, after listening to the dharma discourse of Bodhisattva's reckoning, Duy-ma-ma had just appeared and explained, suddenly crying and crying, the shocking sound of all three thousand heavenly beings. is the intellectual stature to hear that it is not the cry of despairing souls, but the roar of lions who are terrifying the depraved forest animals?

By liberating any contemporaries that Bodhisattva inserted the Tu-di mountain into the heart of the mustard seed; collect all four oceans that contain in a pore. Also by the solution of that thought, how to see the splendor of the world on the top of the grass?

A Zen master said: What is the Palace of Ma worried about? It is also a Buddha realm with an everlasting spring.

2.  Ma World and Buddha World
There are two high monks debate. One asked, "Did you become Buddhahood later?" The other replied, "What is successful?" Forever life suffering in A-Pi prison. " The silent asker.

After that, he alone with the attendant; When the guests were empty, the disciple asked the master, "Does he seem to be devoid of compassion?" Teacher remained silent.

De-Ba-da-da which is the favorite of the Buddha, due to the ambition that determination to practice so Xa-profit-waving very admired and praised. But Da-da-da-da did not practice to liberate like other Buddhist disciples, but with all the mighty will of a prince who trained himself to become a supernatural leader to show the power of rule. world by violence. Devadatta is the symbol of the personality of a Buddhist disciple who is determined to use this world as a palace, not a Buddha country. Those who resist the Marines, who want to demolish Ma's palace, destroy Ma's kingdom, find that Deuteronomy has no hope of escape from the fierce fire of the Arahant, though in just a moment. Maou is a fearful obsession of Buddhist practitioners.

However, from another perspective, those who recite the Dharma flower find that, up to a certain time, Deva-reaching-multi-Buddha also became Buddha. Why? Buddha's great compassion; He did not bother to look at a sentient being forever immersed without seeking the means of salvation. Thread-Bà-Reach-multi is the symbolic personality for adversity of Bodhisattva. Bodhisattva looks at those who come to disturb us, hinder our religious direction as a benefactor, as an obstacle to challenge us to overcome, to attain the rings of paramitas, and to improve the pàrami.

Therefore, Duy-ma-cajun said with fake Religion Great Ca-lettuce:

"Again, great Ca-lettuce, countless Bodhisattvas in ten directions sometimes come to ask for hands, feet, ears, nose, head, eyes, marrow, brain, blood, meat, skin, bones, neighbors, hamlet, maidservant, maids, elephants, horses, vehicles, gold, silver, bohemian, piles, onyx, amber, chenzhou, martial arts, clothing, food and drink; those who come to ask for the majority are Bodhisattvas who have liberated the unsubstantiated; using force means to try to make the will solidified. Because the Bodhisattva has abounded in liberating the great power to urge the Bodhisattva and show sentient beings difficult things to do. That low-ranking person doesn't have that power to urge the Bodhisattva to do that. Just like the queen's pedal is not something the donkey can afford. It is the door into the means of the bodhisattva's wisdom that has remained unwarranted. "

So, in the view of Mahākāiếpyapa, in the Puritan position that some of the Mahayana devotees criticize as "stinking to kill the mind", is to give themselves ashes, and their minds to be empty; or "tasteless politeness", is the class that makes the Buddha into a broken, the seed of the Buddha is decayed; In the eyes of that great writer, the visions of Duy-ma-ma just happened to seem to challenge the great mind as Xa-profit-waving, it was just a magic trick that didn't deserve attention. But the miraculous cause of Ca-lettuce voiced the lion's roar, but those whose hearing impairment sounded like mourning and crying; the miraculous thing is that, in the fragmented robes covered by the withered body of this world, it is a symbol of a transcendent world, only as small as the head of hair but suddenly discovered to contain the world;END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/5/2020.