Writings and Literature Visiting the Hospital.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
Then the Buddha told Van Manjushri: "He went to visit Mr. Duy Ma Cham's disease."
Manjushri White Buddha said: "Dear Lord! The superior is difficult to answer. He was deeply enlightened in general, skillful in speaking of the dharma, inadequate remedies, fearless wisdom, knowing all the workings of the Bodhisattvas, entering all the secret organs of the Buddhas, conquering the ghosts, traveling supernaturally , wisdom and means are complete. However, I will obey the will of Buddha and visit him. "
At that time, in them, the Bodhisattvas, Great Disciples, Emperor Thich, Pham Thien, the Four Heavenly Kings ... all thought: “Now the two great masters Van Man Su Loi and Duy Ma Can discuss with each other, there must be magic. ”
Immediately eight thousand Bodhisattvas, five hundred Thanh Van and hundreds of thousands of people followed. At that time, Manjushri, with the surrounding deity of the Bodhisattvas, the great disciples, and the heavenly people, entered the great city of Pi Da Ly.
At that time, the elder Duy Ma Ca thought: "Manjushri and the people will come here." Immediately using divine power to empty his house, there were no servants nor servants, leaving only a bed for him to be sick.
Illness refers to the current state of samsara. Making the house empty is not just for Tam Khong or Dharma Realm. In this world, the disease is only a fake.
Mr. Van Manjushri entered the house, found the room empty, nothing, just a single bed. Now, Duy Ma Can said: "You rather, Mr. Manjushri! He didn't come but he didn't show, he didn't see, he didn't see. "
The General did not come, the General did not appear, and the General did not see that it was the true Dharma General of Mr. Van Man Su Loi and also of Mr. Duy Ma Ca. Not leaving that general to come, but to show, but to see, to stand and speak, in the place of birth and death, suffering and suffering, there will come and go, there will be loss, it will be said ... it is just the illusory appearance from the true source. Look at everything "not coming but coming, not appearing but not seeing but seeing" and then seeing the true Dharmakaya.
The Venerable Master Manjushri said, "So, lay people. If it did, it would not come. If so, ultimately did not go. Why? Coming, not from where; go, nowhere, what can be seen (what appears) , ultimately cannot see.
In real generals, in the present reality, no matter how come, have gone, look carefully, it is impossible for a general to come. Finally, it does not come, ultimately does not go, it is the director does not move the colon, then right there that the disease, right there that freed. What can be seen or what appears, ultimately, cannot see because there is no general, it is seeing nature: "seeing generals are not generals, that is, seeing the Tathagata" (Kinh Kim Ciiong) .
Here, we see the Bodhisattva path is a smooth combination of two truths: conventional truth or worldly truth, or Su (to come, to come, to appear, to see) and absolute truth, or the base, or Li (not coming, not going, not appearing, unable to see). What to do in the conventional world without leaving the ultimate truth, the conventional world that has never been separated from the absolute "world", is that the manifestation of samsara has never been so sick.
"But put that aside. Can layman disease be tolerable? Treatment with less but not more reasonable? The Venerable Kindness asks a lot of questions - he has few troubles, less discomfort, less sickness, his wisdom is mild, he has care, is free, does not reproach himself, and he has living in contact with ultimate happiness? Dear lay, where did your illness come from? How long has it been since you were born? ”
Duy Ma Can said: "From ignorance and craving, my illness came. For all sick beings, so I disease. If all sentient beings are cured, then my illness will pass away. Why? Bodhisattva because beings that enter samsara, there is birth and death there is disease. If sentient beings are free from disease, Bodhisattva is no longer sick. For example, the elder has only one child, the child is sick, the parents are also ill. If the child is healed, the parents are also healed. Bodhisattva, too, loves all sentient beings as if each being was his only child. Being sick, the Bodhisattva is sick. Beings healed, Bodhisattva also healed. He asked the patient where to start? Bodhisattva's illness is caused by great compassion. "
It is possible to define the Bodhisattva who has gained some insight into the fact that a general is not born and does not die, so even if there is a disease of arising in the Bodhisattva, he is still "cared for, relaxed, not self-reproachful", because , "Still living in contact with ultimate happiness".
But the disease in general from where to start? The word ignorance and craving, that is, from the twelve causes and conditions being born creates a cycle of birth and death that arises. All beings are caught up in that harsh chain - the two important links of ignorance and desire. Ignorance is the underlying cause, the very beginning so very subtle of the twelve conditions for birth and death to suffer. Craving is what has become so conspicuous. All beings are sick, are tied themselves more and more tightly with twelve links of conditions. Not only does one chain of twelve conditions arise in one life, but countless chains of twelve causes and conditions of countless lives form a huge, strong net covering all sentient beings in the three realms of existence. death. It is because of this insightful insight that all sentient beings are sick, are maintaining the disease, are fostering the disease, is preying on countless diseases that the Bodhisattva's great compassion arises: "Because beings are sick, I am sick." And because in order to save sentient beings from disease, the Bodhisattva has to enter samsara, and if there is birth and death, then there is disease.
Here, for greater certainty, we follow the canonical division of the fifty Bodhisattva statuses into three levels equivalent to what the classics call "the three bhikkhuni monks." At the first level (Ten Credits, Ten Head, Ten Hanh, Twelve Direction), it can be called Primary Mind, I'm also completely sick, even without any remedy to actually heal, but because Buddha and the Patriarch taught only that they began to see themselves and everyone sick, so Bi and Tri began to reveal, and although they had a glimpse, they did not have a real foundation. At the second level, the Bodhisattva from the First to the Seven Realms has seen the Dharmakaya from the first site, thus having a real ground for healing, for Tri and Bi to manifest. Although at this level it is possible to truly heal and cure others (self-discipline), but this level is called the path of pollution, that is, there are still traces of birth and death, There are also traces of the disease. You must go to the eighth place to be free of defilements, all samsara, all diseases and deliverance. So when saying "Bodhisattva into sarnsara" in the words of the Buddha, then the Bodhisattva here must be out of sarnsara, out of sickness, that is, from the eighth place upward to the Buddha status.
"If all sentient beings get rid of their illnesses, my sickness will be alleviated", we see this is truly a prayer, a prayer like thunder exploding in the three realms. Yet that prayer is expressed into a seemingly ordinary saying. What is normal here is that of ordinary Bodhisattvas at higher levels, no longer trying to generate the mind and vow, where the Tri Hue and Dai Bi have become life (Hue's life and can be said as Bi life), the pure life has removed the defilements of us - people, bad - good, gain - lose, yes - no ... Tri Bi and Dung are both natural and normal, which is a very high sign. both in a human being.
Here we see, "loving all beings as if every being is our only child" is kindness. And unbearable to see all beings being sick is compassion. And this compassion is deepened when paired with wisdom, because wisdom shows us how severe the disease is, how sentient beings do not know how to cure themselves, the causes and consequences of the illness, how urgent is every minute worse every second ...
Just a saying, "Because all sentient beings are sick, I am sick", if we meditate truly on it, we will be able to come into contact with compassion at the bottom of our hearts. It is a compassion that permeates all the world, all samsara, endless as the suffering depths of samsara. It is an overwhelming and penetrating compassion, it becomes something which is invisible but indestructible, and any mind that contains something immeasurable, that consciousness, becomes immense. indestructible. Thus with a compassion initially generated by it, it will reach its own immortal foundation.
Manjushri asked, "Why is the house of the layman empty, without servants?"
Buddha Ma Duy said, "All the nationalities of the Buddhas are None."
Again asked: "For what?"
Answer: "Because No but No."
Again asked: "" Why not use No? "
Answer: "Because there is no discrimination No should not."
Again asked: "Is it not possible to distinguish?"
Answer: "Discrimination is also No."
A response to the reality of emptiness like this reveals reality and brings the person whose mind is already cultivated can enter reality. These responses are later used extensively in Zen Buddhism to bring enlightenment to unenlightened people and to further penetrate the dharma nature with people who have experienced enlightenment.
The Buddha only made his house empty to reveal to us the emptiness, or emptiness. In fact everything we are experiencing, trees, houses, passersby ... all empty as his house. That is the experience of the ultimate reality of Buddhism. But this reality of emptiness does not mean nothing. To put it simply, everything we see is shadows in the mirror (Mindlessness, Emptiness, Great Spectacle), and to those who don't yet know the mirror, they say all realities are figures. this shadow, but to the person who knows the mirror, they will say that everything is nothing, just a mirror. And only a mirror exists, is true. Only nothing is true, and no matter how this life acts, there is only birth and death in this emptiness, and therefore all is no,
But is that emptiness due to emptiness, that emptiness is due to nothing? For the person who has attained the nature of his mind, that nature is emptiness, the answer is very obvious and very simple: Because of no, there is no. Because the basis is No, because all dharmas appear but they are non-self so all is None. Or to say the example above, because every shadow happens in the mirror Should not be all Mirror No.
Again asked: Originally, No, what must be done to be empty? What is needed to have the idea of No, or visualize what has no generals or what does the general have to do? Answer: Because there is no discrimination No, No. When our mind has no discrimination in reality, the mind returns to its nature, which is emptiness, so that is emptiness. And in this emptiness, all distinctions are impossible, even though discrimination is impossible, so to say that, in emptiness, there can be no discrimination.
Again asked: No that can distinguish it? The person who is in emptiness sees this sentence as undeniably evident. If not, what else is there for discrimination? Answer: No matter what you want to distinguish, there is nothing you can do with this indestructible diamond. No matter what type of thought is created, it is still No. No matter how many shadows you create in the mirror, there is no shadow that is not a mirror, no shadow escapes from the mirror. And so, No can not be born, can not create No, because every birth, every creation is impossible.
The above is only an approach to emptiness through the responses of the two great Bodhisattvas and that approach is just a momentary, in this moment of only one person, at another time will give another lecture. . That is to say, each person must endeavor to think and meditate within the framework of his or her mind's disposition to open up a view of emptiness by his own experience. Because emptiness is boundless, immeasurable, so the above verses are also boundless, immeasurable.
"No, where should I look?"
Answer: "Should be in the sixty-two comments that seek."
Again asked: "Where are the sixty-two handicaps seeking?"
Answer: "Should be in the liberation of the Buddhas that seek."
Again asked: "Where should the Buddhas be freed?"
Answer: "Should be in the mind of all sentient beings."
The preceding paragraph speaks of emptiness in relation to itself, that is, in absolute truth; This passage is about nothing in relation to conventional truth.
Sixty-two comments are sixty-two wrong views of the ordinary world: accept the warm years and the regular paragraph, yes no ... Search No in the sixty-two comments that mean to look in any opinion of the world also see it unfounded, without foundation, cannot be established, so any opinion is a no. Any idea, any thought, any sentiment arises, if sought after all, it must be No. The sixty-two ants are turtle feathers and rabbit horns in this emptiness. Sixty-two comments are main emptiness.
Where are the opinions, ideas, ideas, feelings that look for? By profound reflection, we see that they are not possessive, like the spotted flower seen in the void, like the ten illusory examples in the Mahamudra Sutta. Seeing sixty-two comments accept "in the liberation of the Buddhas", ie in emptiness, immediately release it.
And then where is the liberation of the Buddhas again? In the mind of all beings. Means all thoughts, emotions ... have arisen, are arising or will arise, all these mental states are the liberation of the Buddhas, that is emptiness. These mental states are not only born in emptiness, dwell in emptiness and pass away in emptiness, but they are emptiness, the wave is water, the shadow is the mirror, so that being cannot arise forever: "If it comes ultimately is not coming; if he did, he would not go; the last appearance is not seen. " That is the liberation of the Buddhas.
"He asked again, why am I not a servant? All of us ghosts and heathens are my servants. Why is that? We like samsara, and Bodhisattva does not give up samsara; the pagan loves the attachments, but the Bodhisattva is in the opinion but doesn't move. "
We ghosts and heathen here is not a special kind, but all beings who prefer samsara and not be right view should still arise all kinds of attachments. In short, all sentient beings are servants of the Bodhisattva, are friends of the Bodhisattva, because the Bodhisattva has compassion so does not give up samsara, and has wisdom so he can stay with the attachments, because " in the position where the comments but not moving ".
Manjushri asked: "What is the status of the layman?"
Duy Ma Can said: "My illness has no form, cannot be seen."
Again asked, "Does the disease fit with my body?" Associated with the mind? ”
Answer: "It is not in union with the body, because the form is inherently absent. Nor is it in union with the mind, because the mind is as illusory. ”
Again asked: "In the four elements, geography, water, fire, leprosy and disease, where are they?"
Answer: "This disease is not terrestrial, nor does it leave the Earth. Thuy, fire, wind also like that. But the disease of sentient beings where the four elements arises. Because beings are sick, I am sick. "
The Bodhisattva's disease is compassion for the birth and death of beings. But this samsara of sentient beings is found nowhere in the four elements, in body and mind, in search of the end, ultimately impossible. Observe the same period of birth and death disease until: "there is no form, cannot see" then experience the ultimate disease without, instant sickness and death.
Precisely because the disease of beings has no general appearance, cannot see but the compassion of the Bodhisattva also has no general status, cannot see. Compassion is not limited to form, so it is formless, boundless; no longer being run by fate, should be ungainly. That is great compassion, according to things that appear, indistinguishable, not missed, not stalled so the strength is endless, no appearance should not be damaged, need to know that the less attached to the general great compassion is "growing up", the less the head is in the shadow, the wider the mirror surface is, the brighter it is.
But for sentient beings like us, or newcomers who take the path of Bodhisattva path like us, the first and most important difficulty is knowing that we are sick: where there is a general, there is a disease, there is initiation Distinguish up immediately is the birth of a disease, start my minister, General people, General beings, General life is up, being born sick, kicking the mind than losing is being born ... When it is clear how the disease is born, then we know What is the state of health before the disease is born, from which gradually restores the state without disease.
When clearly seeing the disease "does not fit with the body, because the form of the capital is left. Nor with the mind, because the mind as illusory. " When the disease is not found anywhere, then the disease of birth and death.
At that time, Manjushri asked the Only Buddha: "Should Bodhisattva be comforted when the Bodhisattva is sick?"
Duy Ma Can said: "Saying body is impermanent, not talking about giving up. Said itself suffering, did not say like nirvana. Say the non-self, but say please guide sentient beings. Said the body is not President, does not say find the President passed away. Say confession first, don't say go to the past. Take your illness and love the sick people. Remember countless previous lives of suffering and think of benefiting all sentient beings. Remember to practice merit in good faith, thinking of a clean life, and not being worried and sad, often being diligent. Be a king, cure all diseases. The Bodhisattva should comfort the Bodhisattva having such sickness, which makes him very happy. "
The 'bodhisattva has illness' here is the newly practiced Bodhisattva, who needs comfort to go on the right path, has not really healed himself yet. When sick, it is easy to get tired of the body, easy to direct the practice to solve this body and forget others are also sick, and of course, the disease is much worse than oneself. So seeing yourself sick, seeing that we've been suffering from countless lives, open your mind to the countless people who are sick, suffering from countless lives. Only this openness of mind has healed already, because all illnesses take the self as a focus, all karma results from the self. Must cure the disease - the result of bad karma - by doing merit in good faith, by living a pure life full of good karma, with diligence. Be the king of medicine to cure yourself and others with Buddhism.
Van Manjushri asked, "How do layman, Bodhisattva have to subdue his mind?"
Duy Ma Can answered: “Bodhisattva has sickness so he should think like this: Now our illnesses are caused by crazy afflictions, thoughts and thoughts of previous life that are born, not real, anyone who is sick. Why? Four great harmony should fake called body. Four great owners, no body nor self.
'' Again, this condition arises due to ego attachment. So don't be wrecked before the self. Knowing the root of illness, immediately minus the idea of self and being. Think of the Dharma. Should think like this: Only due to the legal constituents of this body, the initial action is just legal start, removal is only legal removal. But again, all of them didn't know each other, when they didn't, they didn't start when they didn't. Bodhisattva has that disease, to kill the idea, must think like this: The idea of this is also crazy. Crazy island is a great disaster, we must leave it.
Observing, or contemplating, is looking directly at reality as it is. The contemplation of reality dissolves obstacles - thought, sentient beings, and ideas ... - smoothly through the obstacles, then reflection becomes the reality itself. Contemplation is the reality in which no one sees, what is seen, no appearance and thought. This is healing.
The contemplation of reality destroys crazy ideas that make us one with reality: seeing and seeing are the same. But it is not easy to reflect directly on reality at all times of the time, but when not directly contemplating reality, the general and thought will arise because he is still asleep in the basic consciousness. So must contemplate the disease, the cover: thought falls, thought beings and ideas. For every part of the barrier that disappears, a part of reality manifests. These two contemplations are what the meditator must do, not for weeks, months, but for a lifetime, because reality is infinite and obscurity is infinite, dharma realm is all over and obscure throughout (because of the obscure right in the eye of his mind). Even many new generations expect all the illness, It is important to remember that the longer one is cured, the more benefit to himself and the more beneficial to the person and the less sickness is happiness that cannot be said in words. This is the reward of the diligence in subduing one's mind for all illnesses.
"What is leaving? Get rid of me and mine. What is leaving us and ours? Is leaving the two legal subjects and objects. What is leaving the two legal subjects and objects? Is not thinking of the internal and external dhammas, single-mindedly practicing equality. What is equality? Is falling equality, equal Nirvana. Why? Falls and Nirvana, both None. Why not? Because it is just a name, no. These two binary methods cannot be established without self-determination. Seeing such equality, there is no distinction between disease and No, so there is no more disease. There is still only the disease of No. But the disease is not None.
"Bodhisattvas who have this disease take the place where they have received sensations. Incomplete Buddha Dharma will not kill the proof that life.
The Dharma Realm is not here and there, in the outside, we and ours, but because of our distinguished ignorance disease, there are so many generals within us and the generals outside us. Every outer general has a connection with the inner - like a tree is an inner tree relative to our inner consciousness - and each inner general, happy, sad, emotional, greedy, angry, etc. with the general outside. The two are closely connected, solidly forming samsara for each of them. So, the healing problem is attributable to two things: the grasping and the attachment, the object and the object. Liberation is just contemplation for spending these two basic illusions.
Continuous, thorough observation of the subject will lead to the true understanding that there is no basis within. And outside there is no general, any dharma has a basis to grasp, can obtain. With this constant contemplation, there is a moment when we really fall into the dharmata or emptiness, that is, entering the first place. From here emptiness is our belief and determination, so that the disease of deep attachment to the beginning can really be abandoned. The more we leave, the more we enjoy the immense freedom of the dharma realm, the bliss of unrelenting bliss (due to the differentiated appearance that prevents it), the boundless emptiness of the Dharma Realm ...
Here the sutta teaches us a method - among the many methods of Buddhism - to solve a fundamental problem: leaving the two objects of subject and object apart. "Do not think of the dharma (generals) inside and outside": thought is the fuel that ignites the attachment of attachment, without thinking of them, they become passed away, resting in emptiness. And "single-mindedly practicing equality": not distracting, not letting the mind distort the true appearance, but focusing on meditation on the equality, the indiscriminate nature of dharma, that is, the true form of all France, ie emptiness. These two practices, one paying attention to phenomena, one paying attention to being, will take us truly into emptiness.
“What is equality? Is equal fell, equal Nirvana. " How direct the testimony of Lord Duy Ma directly pointed! But statements like these - and so many in the Sutta - do not lead us to the reality of no-self or not, it is because our obstructions are so much in the mind that the practice of we have not been able to break it, but it is not these words that stem from his immense compassion.
All things, whether inside or out, whether or not Nirvana is only self, so it cannot be established: all is pure emptiness. At this point, if one insists on being without substance and forgetting the non-phenomenon, that is, renouncing the phenomenal world of sentient beings, then this emptiness of this being is the disease of the higher Bodhisattva. This is what the Great Bat Nha Sutta says: Studying Not witnessing. It means that Bodhisattva learned No, practices No but does not realize No in essence. The Proof of Non-ontological essence is the "cessation of vedanā to witness" (ie the proof of Non-ontological nature or the proof of Nirvana). Sutra States Nghiem said Bodhisattva sixth place upwards can enter and kill, enter and exit, that is "kill the life that evidence" here. If the testimony is only two-thirds of the way, and therefore "incomplete Buddhism",
Thus, in order to get rid of this disease of nothingness, it is directed to the essence and to lose the world of phenomena including sentient beings in it. Is not. Nothing on this being and also No, there is no longer attached to 'just nothingness', thus still not renouncing the phenomenal world, and this phenomenal world is also No. Bodhisattva reaches enlightenment by embracing both the physical world (absolute truth) and the phenomenal world (conventional truth) into emptiness. The reason is called full enlightenment, because the Bodhisattva does not abandon the phenomenal world, does not abandon the conventional truth, and this is the environment, the current place of great compassion. Full of Tri and Bi, it is omniscient.
How can we still not renounce the phenomenal world and still penetrate emptiness? Experience teaches "take the life that does not receive the feeling". There is no feeling, that is, the thought of passing away. But "taking what is not the life to receive the feeling" is the path of practice of the Bodhisattva. That path is the Middle Way: there is no feeling of life, but still receives sensations; receive the feeling but still no place to feel. This Middle Way, "Instant Market," goes between rupa and emptiness: "rupa means no, and not rupa".
"Taking the empty space to receive the feelings", this is the Bodhisattva's own happiness, and at the same time not forgetting the duty - another happiness - for sentient beings is to make them happy. .
"If the body is miserable, then think of sentient beings in unfortunate paths and initiate great compassion. I have subdued, I have to submit to all sentient beings. Except for eliminating diseases but not France. Because the original elimination disease that teaches sentient beings.
“Why is it called root disease? That means there is grace. Whenever there is fate, it is the root of the disease. Phan charm what? Those are the three realms. How to end the grace? Use it without a spot. When there is no privileged place, there is no predestined. Why is it not called privileged place? That is leaving two ants. Why is it called two handicaps? Being inside and outside comments, both are not privileged.
“Mr. Manjushri! So called Bodhisattva has overcome his mind. End the suffering, old age, sickness, death, that is the Bodhisattva's Bodhisattva. Otherwise, the Bodhisattva's practice will not benefit from any wisdom. For example, the victory of hostility is called a hero, the exception of old, sick, dead people is called the Bodhisattva.
Only eliminating disease but not eliminating the dharma means excluding the expectation of seeing, eye disease without abandoning the pure view and pure reality.
Phan charm is literally grasping, following. This attachment to dividing the dharma realm into our duality and that which is not us, from which there is greed for what is not us, or hatred for what is not us, all good and evil, right and wrong ... All are from the root of phan dependent disease, that is, from the division into an inner subject and an external object world. With the self, there are many inner attachments and the world of objects also has many external attachments. Reality has no object subject, is not limited to artificial subjects and artificial objects. But predestination is the subjective and objectualization of everything that it experiences, which is what we call delusion. Thus the three realms are just a predestined relationship, or an object of impure (because of discrimination) of an impure object (because of craving).
How to end the fate? Let reality present itself, without triggering any objectization and objectification. When seeing, hearing, and knowing clearly, there is no clearly visible subject and the object being heard, then reality begins to appear. Because reality is the absence of subject and object, so the subject and the object are just pseudonyms, just as "without a privilege". No privilege is that everything that materializes into the inside and everything object that transforms into the outer must be determined to be vacant. When this ball and that shadow are not favorable, the entire mirror surface is revealed.
The person who conquers all the hostility and the object of his own self-arising into his own ignorance to realize the Dharma Realm is called the hero and the Bodhisattva. All schools of Buddhism refer to this point even though there are many different means.
"Bodhisattva who has the disease thinks like this: Like my disease is not real, it is not; The disease of beings is not real either. When contemplating like that, for beings who arise compassion, they must immediately discharge. Why is that? Bodhisattva except for the negativity of the guests, but initiates great compassion, while compassion and compassion for the samsaric rebirth have tiredness. If you leave, there is no mind tired, reborn anywhere and not covered by this idea. Such rebirth is like a liberation, maybe because sentient beings say the dharma that frees the bondage for beings. As Buddha said, "If one is bound by itself and free the others', it cannot be. If it is not tied up alone, it will free others' hands, it can be done. ”
So the Bodhisattva should not arise his bondage.
The exception to the negativity of the mundane guest, which is the disturbing emotions due to the distinction of generals, which initiates great compassion, that is true compassion. That is true great compassion does not leave the wisdom see real generals. And compassion is bi due to accept generals: see that generals arise. Seeing there are general beings, then other rich beings, poor beings, beings are happy, beings are suffering ... that's ants. On that opinion, born of love, much less love, poor we love more, we suffer more like we love, who loves us more we love ... Compassion is due to lack of insight through wisdom the disease of ignorance produces suffering in every being: the poor suffer in a poor way, but the rich suffer because they are also crazy with ignorance, and are born with so much suffering. Due to the root of the disease,
When there has been compassion, that is, wisdom is so shallow and love is so biased, that is to give birth to a distorted sarnsara and thus to be tired and bored. When you have seen the samsara created by yourself, it is confusing, hard, annoying, boring and tired, so afraid to be reborn. And if compassion has no craving, that is, without distortions, a rebirth is a deliverance. Going from a Khong to a Khong, from a no-craving to a no-opinion, that is liberation. There is such a new release for others.
In short, compassion without the accompanying wisdom is a waste of compassion, and not only is it wasteful but also not in one's favor, because of the arising of that attachment. A compassion without initiation to bind oneself will lead the practitioner to penetrate the dharma nature to be able to enter into the primal capacity of dharmata.
“Why is it called binding? Why is it called liberation? Engaging in liberation from the world without the means of liberation is the bondage of the Bodhisattva; commitment to worldly life using the full means of liberation is the liberation of the Bodhisattva. Experience of the taste of meditation which is not skillful in the means of liberation is bondage; Experience the taste of meditation which skillful means in liberation is liberation.
"Wisdom not integrated with the means of liberation is binding; wisdom integrated with the means of liberation is liberation. The means of liberation which does not integrate with wisdom is bondage; means of liberation integrated with wisdom is liberation.
Wisdom focuses on the essence of being, the nature, that is emptiness, absolute truth, the world of Li. Means focus on phenomena, appearance, is the conventional, relative truth, the world of Su. Wisdom is the accumulation of wisdom about emptiness. Means are the accumulation of merit. Focusing only on one side and ignoring the other is binding. The smooth integration between wisdom and means makes the path of the Bodhisattva. The reason is called the means of liberation because it cooperates with emptiness. The clearer the wisdom is, the more effectively the means will be seen and used. It is through the means that one goes deeper into the emptiness and also the vehicle is the feature of the Mahayana to distinguish from the paths of "taking part in the liberation from the world".
"Why is it called binding wisdom without means? Wisdom does not integrate with the medium, focusing only on No, formless, involuntary, motivated by compassion, not focused on cultivating good generals, solemnity of the Buddha and accomplishment for beings. That is the bondage of wisdom without means.
"Why is it called liberating wisdom which has liberation? The wisdom integrated with the means motivated by great compassion and thus focuses on cultivating good generals, solemnity of the Buddha and the attainment of sentient beings while always staying in Khong, Void Minister, Voluntary. That is the liberation of means wisdom.
“Why is it called bondage without means of wisdom? Means not to integrate with wisdom, but to cultivate the roots of merit but not to dedicate them to enlightenment while still in the afflictions of craving, anger, wrong view ... That is the bondage of non-mental means Hue.
“Why is it called liberating means with wisdom? Means of integration with wisdom that dedicate the roots of merit to enlightenment while leaving the defilements of craving, anger, wrong view ... It is the liberation of the wise means.
Means covering a very wide range, such as the means of practice, that is, methods of practice to achieve emptiness, the means to save sentient beings, the means to live life in the world ... high levels of great Bodhisattvas, Buddha, all this samsara is this means.
Means are a key factor for the Bodhisattva life even it can be said that without means there is no Bodhisattva. But whatever, the means are always associated with wisdom. Where the means go to wisdom, and to where the wisdom comes the means.
The wisdom of emptiness without means means only one aim for emptiness and as such, "take part in liberation from the world" without the means to get rid of that liberation itself.
As for the means without the wisdom of emptiness, even though living a high life, death can be reborn in the heavenly realms, but it is also tied to the three realms of suffering. Means without wisdom, even though there is austerities, merit ... are also the legal property of virtue of virtue of piracy, not communicated with liberation.
The practice of combining wisdom and means is the genuine practice of bodhisattva. Once again, we see what the Middle Ages of the Bodhisattva path is.
The combination of means and wisdom is increasingly more and more smoothly with elaborate practice, until the means are wisdom, wisdom is the means. No means there is wisdom, right where the means is wisdom and vice versa. For example, chanting (means) and true meaning (wisdom): at a time when chanting means being truly manifest, and real meaning (wisdom) is chanting (means). For example, for enlightened Zen masters, what is holding is also a means to teach: a fan, a cup of tea, or a hoe ... Or the means of sitting meditation: sitting meditation is no longer a means to attain wisdom, which when meditating, is wisdom. Meditation is a manifestation of wisdom. This is "The means with wisdom is liberated."
With the more extensive practice, the wisdom and means gradually become one. It means that all ties are freed, everything in the worldly life is a means to practice, to show others the truth. Like where the water is, the moon is there, and wherever there is the moon there is water.
“Mr. Manjushri! Bodhisattva sick should contemplate such measures. Back contemplating the body is impermanent, suffering, no, not falling, that is called wisdom. Although the body has a disease that is often in samsara for the benefit of all, not tired and tired, that is called a means. Back to the body review: the body does not leave the disease, the disease does not leave the body, the body is not new or old, it is called wisdom. Even if the body is ill and doesn't seek to perish forever, it is called a means.
"Although the body is sick, it is often in samsara that benefits all ...", the body is the means. But that means is only a vehicle when there is wisdom to look at it.
Contemplation of the body without self-nature is emptiness, so even though there is a body there is a disease, but that body is not new, not old, like a spotted flower in the air, like a mirror in a mirror, that is wisdom insight into emptiness. Although there is a body there is a disease, but it is thanks to this illusory body that it is present in samsara, the same disease with all sentient beings, so that can help and guide sentient beings to be liberated, therefore, without leaving that body that disease seeks eternal destruction. So this body is the means, and not being caught in this body, that is wisdom.
Wisdom is the attainment of the dharmakaya, which is true and ultimate liberation. But the dharmakaya is no, faceless, ultimately, so it cannot directly and specifically save sentient beings. Want to be present in samsara to save sentient beings must have a body (including the Sambhogakaya, the vedra-vedana, and the Samyakaya, the visible form). So rupa or Sambhogakaya and Nirmanakaya are the attainments of the means. So with the path of the Bodhisattva, the Bodhisattva, the Sambhogakaya, and the Nirmanakaya, are as important as the Dharmakaya, the means of wisdom.
“Mr. Manjushri! Bodhisattva got sick, so he subdued his mind like this: neither dwells in subjugation nor abides in subjection. Why? If dwell in non-submission, it is the law of the foolish. If dwell in subduing the mind, that is the method of Thanh Van. So the Bodhisattva should not dwell where the mind submits or the mind does not submit. Leaving these two dharmas is Bodhisattva conduct.
Not subduing the mind, letting the mind freely liberate and create samsara for yourself, that is the happiness of ordinary mortals. There is a level of subduing the mind, cutting it off with the external scene, going to eliminate the life thought to be Nirvana, which is the conduct of Thanh Van. One side let go of the samsara, one side reaches the cessation of Nirvana. One side lets go of thought, one side destroys thought: both don't know the use of mind is thought, though one side is extremely low and one side is extremely high. One side is not afraid of ideas, the other side is very afraid of ideas, therefore, it is not subject to and must submit, but whether not submit or submit is not clear the nature of thought.
Bodhisattva, because he understood the nature of thought, should go the Middle Way. Thought is the use of the mind, the manifestation of mind. But the mind has no foundation, no nature, so thought also has no foundation, no nature. It is innocent because there is no substance, no substance, so there is no pollution of the mind which is absolutely no substance. Just like innocent waves because it does nothing about the ocean. And though it appears it is still water of the ocean.
Compared to Thanh Van, the Bodhisattva takes a deeper look into all matters, and from that insight, has the corresponding practice. Even just on the level of superficial consciousness, we can imagine the freedom of the Bodhisattva "neither abiding in the heart of conquering nor abiding in the mind of not surrendering" is how big and vast. But for us, we have to understand this practice in order to practice, so what does it mean "not dwell in subdued mind or uncontrolled mind"?
"In the place of birth and death without causing pollution, abiding in Nirvana without permanently ceasing is the Bodhisattva conduct. Not happy, not happy, is holy Bodhisattva. Not happy behavior, not clean behavior is Bodhisattva conduct. Although beyond the Ma that appears to Ma subjugation is Bodhisattva conduct. Cau Nhat Tri Tri, who does not pray when the time is right is Bodhisattva conduct. However, the bar is not born without entering the Chief Justice of the Bodhisattva. Although the twelve interdependent conditions arise, the wrong views are the Bodhisattva conduct.
In practical terms, in order to understand these verses in order to really begin to take the path of Bodhisattva conduct, we must really have an experience of seeing the face of our item in person, seeing the Nature of Nature, Emptiness, and the Dharma. my ... body. When we experience that, we will understand that it is "in samsara without pollution, abiding in nirvana but without ever dying". That "is not happy, not happy, holy man." That He "is not happy, not clean," and then according to that, depending on Cai That practice Bodhisattva conduct.
Hanh Bodhisattva is not what artificially created and then one who followed it became a Bodhisattva. The Bodhisattva conduct is to follow the dharma nature, to follow the Truthfulness, to follow Buddha nature in all its aspects. Therefore, it is not a matter of "erasing the uncleanness into a clean one" or "defiling the uncleaned one into uncleanness" in a dualistic manner. But the work of a Bodhisattva practitioner is contingent upon the nature of dharma that is not unclean and unclean: there has never been a dharma that can be defiled, has never been filthy wanted to clean, what should we do now? In the meaning of the word Bodhisattva (Bodhisattva), Sino-Vietnamese translation is Friendship, or sentient beings or a sentient being. Knowing (feeling) what? Knowing dharmata, dharmakaya and from that on, we cultivate to know the dharmata, dharmakaya, and manifest all three bodies into a Buddha. In short, Bodhisattvas only have, Bodhisattvas only have, for someone who recognizes the Dharma nature himself,
Only when seeing the nature of the dharma can one be in the places where the dharmas are practicing Bodhisattva. At that time, it is possible to "be in the samsara" (in the world of appearances) "without making the defilements" (because they are still corresponding to the inherently unpollected nature). Otherwise we still cannot learn sutras; the above sutras are just beautiful and remote theories, nothing to do with our life, our breath, our movements, our speech, our thoughts. Only when we see the ocean, or better yet, the nature of the ocean, can we then truly take the Bodhisattva's path of the Way, that is, still living in the world of waves, of the form of birth. death, without leaving the nature of the ocean, at the same time do not become one with the ocean by abandoning the waves "when not in time" or in other words "do not enter the right position".
"But in harmony with all beings without attachment is Bodhisattva conduct. Although he likes to leave without relying on the cessation of body and mind, Bodhisattva conduct. Although the three realms that do not damage the legal nature is Bodhisattva. Although emptiness emptiness that planted the roots of merit is Bodhisattva conduct. Although General Minister that beings are Bodhisattva conduct. Despite the Action (or Voluntary) that manifested itself as Bodhisattva conduct. Although committing infinite initiation, all virtuous actions are Bodhisattva conduct. Although the Six Paramitas, but known throughout the mind, the mind of beings is Bodhisattva conduct. Despite the fact that six messages without ending the gonorrhea (negativity) is the Bodhisattva conduct. Although the Four Heart immeasurable without indulgence being born in the Brahma realm is the Bodhisattva conduct. But meditating, liberation and samadhi without meditation being born is Bodhisattva conduct. Although the four foundations of mindfulness do not end up permanently leaving the body, feeling, mind, the dharma, the Bodhisattva conduct. But the Four Right Action without giving up the body and mind effort is Bodhisattva conduct. Although Four Nhu Yúc that is miraculous effort is not Bodhisattva conduct. However, the Five Faculties that do not distinguish the beings of flax being slow are Bodhisattvas. Despite the Five Forces that demand the Ten Forces of Buddha is the Bodhisattva conduct. Although the Seven Enlightenment, but cleverly know the Buddha's wisdom is Bodhisattva conduct. Despite the Eightfold Path that delights in the immeasurable Buddhist practice, it is Bodhisattva conduct. However, the only legal assistance that ultimately ends up not passing away is the Bodhisattva conduct. But the law does not arise such that the general use of dignified body is the Bodhisattva. Although the majesty of Thanh Van, Bich Chi Buddha without giving up the Buddha's dharma is Bodhisattva conduct. However, depending upon the ultimate purity of the law, depending on where the embodiment is, Bodhisattva conduct. Although seeing the countries of the Buddhas forever as silent as nowhere, it manifests all the pure Buddha realms, the Bodhisattva conduct. Although attaining Buddhism, turning the wheel of dharma, entering nirvana, and not abandoning the path of Bodhisattva is the Bodhisattva conduct. ”
When Venerable Duy Ma Can said these words, eight thousand heavenly beings in the mass followed Mr. Manjushri and sent forth the Supreme Master Bodhi mind.
Business continues to deploy about Bodhisattva conduct. The practices of Thanh Van and Bich Chi Buddha are used by Bodhisattvas as means, but do not consider them as the end to attain. Because we have not attained Nirvana in the middle of the road so we can go further, have more precious things to be found, two accumulations of wisdom and merit are more complete, then take them as means. to save sentient beings.
The practice of the Bodhisattva path is one that is doubly difficult: "Although in harmony with all sentient beings without attachment ..., in spite of the three realms without losing emptiness ..., in the form of the General form, there are sentient beings degrees ..., but the practice is not eradicated, but using the general excellent dignity of the body ... "It can be said that the life of a Bodhisattva is only met with projects that cannot be solved by the superficial consciousness, but only breaking. through the effective practice and constant effort to get the first view of dharmata. Only dharma nature can really solve these problems, because all the Bodhisattva's actions must take place on the basis of dharmata.
The Bodhisattva path is extremely difficult - and thus extremely glorious - so without devotion, faith, prayer, the practitioner cannot interact appropriately with the protective power of the great Bodhisattvas, the Patriarchs, the Buddhas to study. When the whole life is lessons, what happens is also learning, without sustaining power, without meeting with fellow companions, without meeting with Bodhisattva masters, then not in Bodhisattva paths is infinite but also dangerous.
We can say the Bodhisattva path is in a clever word (goodness). Cleverly speaking an attitude to behave on the path of the Middle Way: Although liberating without liberating, still do everything to help sentient beings. Word Ingenious This is expressed in the wording "But ... but ..." We see in Mahayana when it comes to the Bodhisattva often use the word Ingenious , when it comes to Middle commonly used word which (in the place of birth and death that nirvana, where identity that remains no, quiet like nowhere that expression out ...). Learning and operating under these words people understand more about Mahayana and about the Bodhisattva conduct.
When the chief author Duy Ma Ca said these words, there were eight thousand heavenly beings generating bodhicitta, because the path of the Bodhisattva was so beautiful, so beautiful, so beautiful, so beautiful, so American. It includes all the most beautiful things of this world, all the morals, the truths, the desires, the perfection ... The beauty is due to the Middle Way: in the ultimate truth (emptiness). do not give up the conventional truth (sarnsara), and thus the true nature of sarnsara is nirvana (emptiness). Thus, the Bodhisattva is the one who brings the conventional truth of samsara to its ultimate meaning, and at the same time brings the ultimate truth to its fullness. As the Sutta says, Buddha is the one who simultaneously sees the ultimate truth (emptiness) and conventional truth (the world difference) at the same time, that is, at the same time uses the base of knowledge (insight into the dharma nature) and false special position or post-acquisition (knowing clearly the phenomena) at the same time.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/5/2020.
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