Food Disciple.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
WASTE BENEFITS
At that time, the author Duy Ma Ca, lying on the hospital bed, thought to himself: "How could the Blessed One be merciful?"
Buddha knew what he meant, and told Xa Loi Phat: "You went to visit Mr. Duy Ma Cham's disease."
Xa Loi Waving white Buddha that: "Dear Lord! I can't stand going to see him. Why? Remembering before, I was in the forest sitting quietly under a tree. At that time, Duy Ma Cham came and told me,
"Sir Sariputra! It is not certain that you sit like that. It is not embodied in the physical world, in the three realms, it is sitting still. Not starting to kill that show the posture, it is sitting still. Not leaving the Dharma but showing the ordinary things, that is to sit still. The mind doesn't stay inside, it doesn't stay outside, it's still. Immovable in the seeing that austerities thirty-seven assistant products, that is sitting still. There is no disturbing part that enters Nirvana, that is to sit still. If he could sit like that, Buddha would press. "
"World Honored One, at that time I heard those words, I was silent, unable to respond. So I could not afford to visit him. ”
We must first realize clearly that this product is not intended to mock the Thanh Van - a transgression of a Bodhisattva ordination. Here, all of the least ones (who have attained self - moreover, these are the ten great disciples of Buddha's Sacred Text) - so their questionable and unspoken appearance should be considered a play. As well as there are many sutras of the Mahayana, in which a multidisciplinary like Ananda asks the Buddha every aspect, according to all kinds of sentient beings' bases, and all their evil views being born is not because he doesn't know it at all, but because he asks for all beings, so there are sutras that exist to this day.
Sitting still - or meditating - is not necessarily a must. Sitting still is really not embodied in the three realms, that is the mind of meditation. This meditative mind is the mind of No, which does not dwell on anything, and that meditation mind that attains the nature of dharma. The mind of meditation is the true nature. According to Duy Ma Ca, meditation is not a form of sitting or standing, but meditation is compatible with dharmata, and this dharma is not born without death, without coming or going, without lying or sitting. This dharma nature has always been And meditation is the realization of that dharma, nothing sitting or lying down. Achieving the dharmata is sitting still, whatever you are doing.
When enlightenment is legal nature, then in that legal nature, "does not enter the cessation of destruction, but the dread, that is sitting still; do not leave the Dharma (ie dharma nature) but show the ordinary work, that is to sit still; the mind neither dwells in nor dwells outside, it is sitting still; such as the negativity except enter Nirvana (meaning oil that has negativity that knows the nature of negativity is legal nature passed away), it is sitting still. Thus, sitting still is the realization of the dharma nature which is regular, often pure and dwells in that dharma, but still shows the things of birth in life, that is the illusory person who works the illusory. So is meditation. Because dharma nature is permanent, immutable, not dependent on appearance-dependent appearances, meditation is thus often immutable, not depending on the postures of the body. That is the true meditation, and such meditation, "Buddha will seal,"
The problem with practitioners is how to see, be sure what is the dharma nature? If it is not clear, we need to rely on a teacher. He will only present (open) to the practitioner, will refine the practitioner to see the dharmata ("see in Dzogchen and Mahamudra," see nature "in Zen Buddhism) to then go into "Meditation" and "conduct" (according to Dzogchen and Mahamudra) or on "magic" (of Zen Buddhism). That is the process of declaration, enlightenment, enlightenment and entry into the Dharma.
SECTION KIEN LIEN
Buddha told Maudgalyāyana: "He went to visit Mr. Duy Ma Cham's disease."
Maudgalyāyi said, "Lord Buddha! I can't stand going to see him. Why? Recalling before, I went to the large city of Pi Da Ly, living in the village, giving teachings to the laity. At that time, Duy Ma Cham came and told me,
"Mgr General Contact! The sermon for the lay white physician, should not such as his theory. Every dharma sermon, must be like the Dharma. France does not have sentient beings, leaving such beings. France has no self, so constituted. France does not have life, leaving birth and death. France has no people, such as the international sacrifice. France often naturalized, ending the generals so. France left the general, there is no place for predestined to follow. France has no name, the language ends. France does not have theory, leaving contemplative thinking so. France has no form, like nothingness. France has no comment, ultimately No. The Dharma does not have us and our objects, leaving us and our objects. France has no discrimination, leaving the consciousness that way. France has no comparison, no treatment for each other. France does not belong to people, such as coast. France co-nature before, throughout the French. France depends upon Nhu, There is no place to be. France based reality, the border (Yes, usually ...) It does n't work. France has no movement, such as six ceiling Princess. France does not come, often not so. France Consistency, depending on General, Respected Radio. France left good and bad. France has not increased or decreased. France has no birth. France has no place to go. Dharma goes beyond eyes, ears, nose, tongue, body and mind. France has no high or low. France usually does not move. Dharma leaves all contemplations and practices.
The Dharma here is the true nature, the true nature, or the Real, which speaks from modern words.
In the true nature without sentient beings, there is no self, thus leaving all defilements (structures) to have beings and falls. In the dharma, there is no continuity of the flow of thought that creates life, so the recitation is not continuous, not related, this recitation arises with itself, has nothing to do with other thoughts, Samsara self-rupture, unable to achieve.
France often naturalized, severed the generals so: this is the "France is General No, not being not kill, not dirty, not clean, no increase or decrease" in Bat Nha Tam Kinh.
France does not have names, the language ends so: the generals of samsara are due to discriminative ideas, the ideas that are based on that name. France has no name, so the ideas and the generals are expected, like illusory. The ideas and the generals are expected, as illusory so samsara is only a fake name, not accomplishment. When the mind is finished, the thing that relies on it to work on is the language itself. The mind ends, the language ends, there is only one nirvana.
Dharma does not discriminate, leave the consciousness so: in the dharma, in the true nature, all are equal to one person, like all the shadows in a mirror and the same person is the mirror. There is discrimination due to the expectations expectations distinguish. When seeing the true nature, in which all is equal to one person, the discriminatory consciousnesss then become septic. Then, "France does not compare, there is no treatment to each other", there is such a great peace, great peace.
Dharma dharmata, into all the dharmas: all dharmas are co-dharma, and that dharma gets into all dharmas, usually dwells in all dharmas. All copper waves are water, and water is in all waves. All the hairs of a golden lion are gold, and gold enters every hair. Every day the practitioner lives the dharmata, sees that he is all himself and he is all, then the disturbing emotions will stop because there is no division. Every day there is still a separate self, a bubble separate from the ocean, that day all the problems, all the suffering.
Dharma is No, formless, Invisible: these are the three seals of Buddhism, in essence, all things are No, in appearance, everything in appearance is still formless. , all the shadows in the mirror even though they are present and still are mirrors, in terms of effects, all things whether there is birth or death, come and go, but still are Ineffective, meaning not being destroyed, not coming, still is passed away. For example, the wind moves in the air, but the wind is air, the movement of an air element in the air, standing in the air, which is just air. Wind is air so it does not affect air. Wind is "ineffective" with the air, not to no go, no birth and not kill in the air.
Dharma leaves all meditation and practice: Dharma is the nature of the mind. Dharma is mind. The mind is the mind, usually head, not moving, invariant. Therefore, all contemplations and practices on the Mind itself are useless. As a result of the contemplative waves, practicing on the ocean surface is useless, adding nothing less to the ocean. Knowing the mind and knowing all the contemplations of austerities arise from the mind and is the mind itself, then freely contemplate contemplation and practice, because of doing things without disappointment, because of the incipient living place of contemplation, practice .
Above we only talk about some sentences. And in some sentences that only explain in a certain way, and others can not be said. The problem is that each of us practitioners himself chooses what points are appropriate to the root, with his existing problem, so that Van, Tu, Tu will return to it long and long in order to discover a part of that verse. . Text is listening, listening to the verse is said. Thought is thinking, thinking about it. And Tu is meditation, meditating on it until its meaning begins to appear to itself. A short verse depending on the level of austerities then understand it. Because the path of the Bodhisattva has more than fifty levels of shallow depth, a verse of sutta has at least as many levels as shallow depth until fully enlightened to fully understand a sutta.
Literature, Tu, Tu are best done under the guidance and care of a teacher.
"Mgr General Contact! France Minister so, can you theory? Every sermon does not have theory, there is no mere presentation. The French listener does not hear, there is no acquisition. For example, the magical person tells the illusory person. See that then the sermon. Should understand the root of beings agile or slow flood. See deep, unobstructed knowledge. Take great compassion, praise Mahayana. Thinking and remembering to repay the favor of the Buddha did not stop the Triple Jewel. That's it then the sermon. "
"Only Ma Buddha sermon already, eight hundred lay people develop the mind of Bodhisattva supreme level of mindfulness. You have no such means. So I could not afford to visit him. ”
The sermon - as with any bodhisattva's work - arises in emptiness, proceeds in emptiness, ends in emptiness, manifests itself in emptiness, and objects in emptiness. As in the illusory dream, talk about a dream with the illusory person. Working in such emptiness means not creating karma, not doing. So being the illusory person is doing (practicing) Mahayana.
But every true emptiness is accompanied by great compassion, emptiness as the light of the sun and great compassion as its projection. Emptiness is still great because of people, for the grace of Buddha, not for the Three Jewels to die. Emptiness is an infinite space afraid to cause great compassion. Without emptiness, compassion is just short-term emotion and attachment, limited to one-person-here-and-there conflict. And without great compassion, emptiness is just a vast space of liberation for an individual, an irresponsible space, so a dead space, because there is no life of this universe. Emptiness expands great compassion and causes great compassion to be liberated; on the contrary, great compassion causes emptiness to expand to embrace the Dharma realm and makes emptiness alive in the very nature of emptiness that is coincidental. initiates.
REPRESENTATIVE
Buddha told Dai Ca Lettuce: "He went to visit Mr. Duy Ma Cham's disease."
White Lettuce White Buddha that: "Dear Lord! I can't stand going to see him. Why? Remembering before, I begged in a poor neighborhood. At that time, Duy Ma Cham came and told me,
“Mr. Ca Lettuce! Leaving the rich to beg for poor families is compassionate and cannot be pervasive. Sir Ca Lettuce, you should remain in the equality of all things, begging for care for all sentient beings at all times. Because do not eat, so begging for alms. Because of the new peace, should take hold of food pieces so. Because such life, new life should be food. Because the idea was that the village was empty. There is sharpness as well as blindness, sound as well as sound, smell and wind, taste does not distinguish food. Feel the senses as evidence. Knowing the dhammas is a general like illusory: not self-nature, non-emptiness, before capital is not burning, nor is it off.
Compassionate and compassionate mind is equal with dharma nature. Equity is in all things. So "abiding in the law of equality" means abiding in dharmata, neither rich nor poor, neither high nor low, neither unclean nor unclean. But the equality of dharma nature is not an inorganic equality but an organic equality: in which the compassionate mind radiates and nourishes everything, like water. Here, if we understand how compassion and wisdom go hand in hand, we can follow each other to see life as the manifestation of wisdom and compassion.
In dharmata, there is no person who eats, feels, eats food, does not distinguish between seeing, hearing, flavor or taste. Because dharmata is the foundation, the environment for those things currently, like the immovable ocean is the foundation, the environment for the current waves, so if you follow things that have arising and falling away then forget them dharmata, running after the waves, forgets the ocean. And if in the legal nature like the ocean that spreads all that life, then it is called "life as wisdom", doing that as playing. Because, "Or cleverly distinguish the general of things. In the first meaning constant immobilization ”.
Tho the law that "knows the law is like illusory: no nature, no nature, before capital, such as birth, now nor kill," then immediately liberated.
"Mr. Ca Lettuce! If you can not put eight evil, but into eight freed, using the Prime Minister that into the Dharma, use a meal that gives to all, offerings to the Buddhas and sages, and then can eat. Such eating does not have to be afflicted, is not to be defiled; not to enter the mind, not to the mind; not the worldly head, not the Nirvana head. People make offerings, no big merit, no small merit, no extra work, no less. It is true to enter Buddhism, such as not relying on Thanh Van.
"Mr. Ca Lettuce! If you eat like that, you won't eat from the bed without your offerings. ”
"World Religion! At that time, I heard that word was unprecedented. Then to all the Bodhisattvas initiates deep respect. Again think like this: "This famous man is wise, talented can be like that. Whoever hears but doesn't mind the supreme Bodhisattva is enlightened? " The child from then on did not take the virtue of Thanh Van and the Pratyekabuddha with Buddha's advice to people. So I could not afford to visit him. ”
Because things are general like illusory, when true as illusory, bodhisattva can use worldly things (eight evil, evil spectacles) that enter into dharma nature and remain in that dharma 'manifest' the opposite things to chemical beings, because the worldly world or the world are simultaneously legal nature. In that dharma nature, one can "eat one meal and give it to all, make offerings to the Buddhas and the sages, and then later be able to eat". In the legal nature that eats, "there is no negativity, not leave negativity; not to enter the mind, not to the mind; Not the head of the world, not the head of Nirvana ... "In such dharma nature, it is called" the true path of entry into Buddhism. "
The words of Duy Ma Cham when adjusting, "criticizing" Hanh Thanh Van, are all meant to say one thing: instead of relying on the outside generals to cultivate Thanh Van, the Bodhisattva y into the nature to cultivate, both "more" and less tired but more effective. This in the Litigation Sutta says: "Deserving Buddha nature."
TU BUDDHA
Buddha told Tu Bodhi: "He went to visit Mr. Duy Ma Cham."
Tu Bodhi said, "Dear Buddha! I can't stand going to see him. Why? Remember, before, I went to begging for alms. At that time Duy Ma Can took my bowl and scooped up the rice and told him:
"Lord Tu Bodhi! If it is possible to be equal to the food, then the dharma is equal. The equal legal, then with the food is equal. Such alms can take food.
"If he does not have the sexuality of Bodhisattva, wrath, si also not with them. Not destroy your body, but follow One General. Does not kill AI that being freed. Using generals inversely but attained liberation. Neither liberation nor bondage. Did not see the Four Gods, not the Four Gods. Not a fruit, not a fruit. Not ordinary women, not leaving ordinary women. Not a saint, not a saint. Although all French achievements, but left the minister. That is why you should receive food.
Abiding in dharmata, that is, the One General is full of merit of dharmata. That merit is immeasurable freedom, immeasurable liberation. In dharmata, whether or not the body is equal, si craving is just a flower spotted by a fake name, so killing or not killing is liberation. All generals, concepts - liberation, bondage, the four emperors, attainments, mortals, saints ... - have nothing to do with It. In It does not have Buddha's name nor sentient beings names, without samsara or Nirvana, all the pure deities, the deities of passing away. That is what the Bat Nha system calls emptiness.
Bodhisattva is the absolute freedom: "Although all French achievement" is freedom in samsara, "but leaving the Prime Minister of the law" is freedom in Nirvana. So Bodhisattva is not caught in both samsara and nirvana.
"If the Bodhidharma does not see the Buddha, does not listen to the Dharma, the other six pagan teachers, Phu Lan Na Ca Lettuce, Old Lady Le Cau Xa Le Tu, San Xa Da Ty La Chi Tu, A Ky Da Si Xa Kham Ba La , Ca La Luu Da Ca Chien Dien, Ni Kien Da Nha De Tu are his teachers. Because he ordained to follow them, his teachers fell, he also fell. So should accept the dish.
In the law of immeasurable freedom, immeasurable liberation, whatever happens, it is like a dream like illusory but still does not leave Dharma nature. The immense freedom of dharma nature can accept anything that happens without any harm to it. As nowhere can accept for countless flowers swept upside down that nowhere from beginningless to infinite still pure. So, only fully attaining the dharmata - that is, Buddha nature - is truly liberated, because there is no longer stagnation in samsara or nirvana.
"If Mr. Tu Bodhi enters the wrong view, does not go to the Land Bank, where the eight victims, not" no victims ", along with afflictions, leaving the pure Dharma. He was Avoiding samadhi, all sentient beings also attained samadhi. Those who offer alms to him are not called blessed. Those who offered him fell into three evil ways. He held hands with the ghosts as companions. Him with the ghosts and the ceiling workers are no different. With all sentient beings with hatred, decrying the Buddhas, sarcasm in the Dharma, not joining the Sangha, ultimately not getting rid of extinction. If you are like that, you should accept the food. ”
All the weak points of the above passages are dwell in dharmata, "that is the true path of Buddhism". Truly abiding in nature, the generals are just like illusory, just a means to save sentient beings. Staying in the nature, all the artifacts on the face of the appearance are just a play to help others. Staying in the nature, being faithful to Buddhism, and appearances, even though "there is resentment towards all beings, disparaging Buddhas, sarcasm, and Dharma Sangha ..." It's just a fantasy. Bodhisattva is loyal to the immutable core of nature - Buddha nature - and the generals are dependent on manifestations, as long as they are sentient beings. When realizing the true nature, then the generals, though adversely, did not defile anything to the mind,
When dwelling in nature, not only does Bodhisattva attain enlightenment, so do all beings. This is the meaning of the saying "Being born in Nirvana is like a dream last night, all sentient beings cross into Buddhas" by Vien Giac. Then, "He and the ma and the ceiling are not different," then there is only one dharma nature so "in line with disturbing emotions", manifesting the appearance "to leave the pure Dharma", then there is only one because of freedom and liberation, so "the people who make offerings to him fall into hell, hungry ghosts, and animals" because in the past there were no fallen generals, causes, sentient beings, and life.
In short, if the direct concept of legal nature will come as illusory tam muoi, and conversely, if cultivated as illusory tam soot will reach legal nature. Dharma nature is like ocean, like huyễn tam soot like wave. Both complement, accomplish each other.
"Exalted Sir! At that time, when I heard that, I was confused and did not know what to say or how to answer. Then I put the bowl down and wanted to leave his home.
Duy Ma Can said: "Sir Tu Bodhi! He kept the bowl without fear. What do you mean? If the Tathagata appears to be an illusory person, the illusory person brings these things to ask him, is he afraid?
I said, "No."
Duy Ma Can said: “All things are like the illusory appearance. Right now you have nothing to fear. Why? All speech does not leave the illusory general. Come as the wise, don't cling to the letter, so there's nothing to fear. Why? Tanh writing is left. Without writing, it is liberation. General liberation, that is the law. "
“When Duy Ma Can said that dharma, the two hundred natural beings attain the pure vision. So I could not afford to visit him. ”
"The three realms of idealism, the universal method". "All idealism creates". Pure mind, the experience of Nirvana, that mind is Nirvana. Dynamic expectation, the distinctions turned out to be samsara, that mind is samsara.
For one who fully understands the nature of the mind - it is emptiness - samsara or nirvana is just manifestations, forms, states of mind. So without fear or hope in samsara or in Nirvana.
From the illusory general of the world there are words and scripts. The words of literature do not leave that illusory general. So speaking, writing is just a game of illusory people, there's nothing real in it to be afraid of. Tanh text is left, the text does not come to the huyễn, writing does not come to the letters, nothing to do with anything, like the fifth great, like the sixth warm ...
If there is no writing, that is, without the mind that distinguishes the dharma dharma that equals a person into different generals against each other, it is liberation. Liberation is liberation from the mind of distinction, turning the pure mirror surface into numerous, multi-enemy silhouettes. Liberation from the discriminating mind means being heartless, returning the mind to its true form, without disappointment, distortion, and metamorphosis.
"General liberation, that is the law." The legal capital is General liberation. Have a vision of this, meditate on this, and live (conduct) with this in every moment of life. That is the Bodhisattva path.
PHU LAI NA
Buddha told Phu Lau Na: "He went to visit Mr. Duy Ma Cham's disease."
Phu Lau Na said, "Buddha! I can't stand going to see him. Why? Recalling before, I was in the forest, under a tree sermon for new monks. At that time, Duy Ma Cham came and told me,
"Mr. Phú Lau Na! First should enter, contemplate the mind of these people, and then the sermon. Do not bring dirty food to the treasure bowl. Must know the idea in the mind of these monks, do not let jade save copper and glass. He did not know the origin of beings. Should not use Hinayana that arises for them. You are flawless, don't hurt them. You want to go the big road, not the small path. Do not include the sea in the buffalo footprint. Do not watch sunlight be on par with fireflies.
The root of sentient beings is Buddha nature, which is inherent without realizing (knowledge), not developing (meditating), not living fully united (virtue) to become Buddha, fully Tri and compassion lost to all three realms of suffering. Compared to Buddhahood with the liberation of oneself by the Arhat, "Being finished, Blessed has become, what one should have done, after this life there will be no other life", then this liberation is small. Not talking about Great Compassion can benefit sentient beings until the day of birth and death is empty, just talking about Wisdom: Nirvana's Nirvana is the opposite of samsara, while with Mahayana, Nirvana is the state of the state of the mind withdraws to itself, back to its own origin, to its own permanent stability, and samsara is the state of liberation, activity, and exile of the mind. For Mahayana, Nirvana and Samsara are just two states of mind, two aspects of mind, two ways of living the mind. The aspect of tranquility of mind and the aspect of mental activity are not different; opened up to be samsara, retrieved is Nirvana. So the Mahayana aims to attain the body and the use of the mind (the Buddha nature), which is born and transcends samsara and nirvana, thus freeing itself both with samsara and nirvana.
In practice is the same. The small mind often clings to the dharma practice, likes to cling to the small and fragmented behaviors, giving that is all, without seeing that all is the basis of dharma that all disciplines, every small and big conduct are all about. Because of such attachment, austerity should be made small: it is thought that the practice lies only in a few tasks, only in some 'special' time, in some 'appropriate' spaces. That is the practice according to the attachment of minister. With the great mind, aiming at the dharma and cultivating dharma, dharma nature is present in any time and space, so it is always the time to practice, everywhere is a spiritual practice, as long as you do not leave leave the legal nature. With this person, they do not give up any dharma practice, do not refuse any conduct, but all those practices are put into the 'context', on the basis of dharmata. So without giving only 'buffalo footprints is the big sea', only 'firefly is light' but putting buffalo footprints in common with the big sea, fireflies are ventilating with light. How can progress as Thien Tai pupil in the United States Nghiem: all the legal world is a place of practice.
With the view that instead of just relying on a few forms of austerities, which attribute everything to the nature in order for the practice to become so universal, the words of Duy Ma Karma are accurate and nothing 'heavy'. masonry. 'harsh'.
"Mr. Phú Lau Na! These bhikkhus found the Mahayana mind for a long time, halfway to forget that idea, now why would the Hinayana teach them? I see the Hinayana wisdom is narrow, like a blind person who cannot discern the senses of the sentient beings' slow sensitivity. "
“At that time, Duy Ma Can immediately entered the eighty, making the monks know his previous life, once in the place of five hundred Buddha cultivated the roots, the supreme dedication of the righteous awareness, immediately empty all the time being mindful again. The monks then bowed to Duy Ma Can's offerings. At that time, the Buddha Only the Buddha gave the sermon so that all would no longer be able to transform into the supreme noble mindfulness.
"I think a Thanh Van who cannot see his identity should not lecture. So I could not afford to visit him. ”
"Back to the mind" means returning to bodhicitta, both absolute bodhicitta and relative bodhicitta. Simply stated, the absolute bodhicitta is the Buddha nature and the relative bodhicitta is the vow to attain that Buddha nature. May the attainment of Buddhahood be "cultivating the virtues". This cultivation - the relative bodhicitta - happens in the absolute bodhicitta, that is, cultivating without cultivating, cultivating the virtue in the unborn land. It is the practice of uniting virtue and knowledge, uniting relative bodhicitta and absolute bodhicitta, uniting merit and wisdom.
"Seeing one's identity" is also looking at those two types of bodhicitta. The absolute identity of a person is Buddha nature. The relative identity of a person is the level of his or her spiritual practice.
MA HA CA CHI FRIEND
Buddha told Ma Ha Ca Chien Dien: "He went to visit Mr. Duy Ma Cham's disease."
Chiên Diên Bạch Buddha said, "Dear Lord! I can't stand going to see him. Why? Recalling before, Buddha said the dharma was weak for the monks. Then I broaden the meaning, that is, meaning impermanence, meaning suffering, meaning No, meaninglessness, meaning passing away. At that time, Duy Ma Cham came and told me,
"Mr. Fried Lambs! Do not take the mind being born to kill that said French Prime Minister.
"He Is Crazy! The ultimate method such as birth and death, that is meaning impermanence. Warm life year empty, No, there is no place being run, that is suffering. The ultimate method does not exist, that is to say No. The place of self and non-self see no two, that is the meaning of non-self. France which did not burn, now does not turn off, that is the meaning of passing away.
"After saying the dharma, the monks are liberated from the mind. So I could not afford to visit him. ”
The true French Prime Minister is not legal killings, so taking that birth mind that says French real generals, the real generals also depend on that to be kill. Given that there are dhammas and dhammas that are impermanent, that is the relative truth. Seeing the ultimate Dharma, never born, never gone, this is Mahayana wisdom, and that is the absolute truth (base).
Seeing the dhammas that have been born, and thus having all sarnsara, space and time, and on that one arises an impermanent contemplation, that is the view, meditation, and Hinayana conduct. That means cultivating on the fruit of samsara, the death of samsara. The view of Mahayana is the ultimate Dharma, not born, in the sight of that meditation, which cultivates conduct. That means cultivating on the cause of samsara, the No-President has never given birth to samsara, and thus cutting off samsara at its origin.
In other words, Mahayana does not rely on the generals to cultivate, but he depends on the nature to practice. So what is nature to cultivate? In the Shurangama Sutra, Buddha cited two empirical examples to refer to the nature:
* At that time the Tathagata in the middle of the masses held their hands again, then opened them again, opened and again, told Ananda, "What do you see now?" Ananda replied, "I see Tathagata's hand when I open it when I hold it." Buddha said to Ananda: "Do you see my hand when I open it when it is held, is it my hand that is open with a grip or is my view open with a grip?" Mr. An Nan transparent: "The Blessed One's hand when opened when holding. I see that the Tathagata hand opens itself to grasp, not that my awareness has opened with a grip. " Buddha said: "What is moving, what is static?" Mr. An Nan transparent: "Buddha's hands do not stay still, but your nature is still not static, taking what is called not staying." Buddha taught, "That's right."
Then Germany Tathagata from his hand emitted a halo of light to the right of Mr. A Nan, Mr. A Nan immediately turned his head to the right. Buddha again emitted an aura through Mr. A Nan's left, Mr. An Nan turned his head to the left. Buddha told Ananda: "Why is your head shaking today?" Mr. An Nan transparent: "I see Tathagata radiate to my right and left, so I turned my head to right to left, my head moved by itself." Buddha said, "Ananda, you see the aura and move your head, turn right and turn left, is that your head moving or seeing it moving?" - Sir Exalted, my head is automatic, but I still don't see it anywhere, shake anything. Buddha taught, "That's right."
At that time, the Buddha told the masses: "As beings take the shaking and call it the ceiling, take the thing that is not still and call the guest, then you should see Mr. An, the head moves himself. but the view does not budge, see the hand we open to grasp without seeing the stretching. How do you guys now take the cave as your body, take the cave as a scene, from the beginning to the end, recite the mindfulness of birth and death, lose your true nature and work the opposite. Tanh Tanh takes place in the truth, the character makes himself, rotates in it, taking himself to drift in the six paths of reincarnation. "
* Then, Tathagata told Mr. Rahula to beat a bell, asking Mr. Ananda: "Do you hear now?" Mr. An Nan and the general public said, "Yes." When the bell rang, there was no voice. Buddha asked, "Do you hear now?" Mr. An Nan and the masses said, "Not listening." Then Mr. Rahula rang another bell, and the Buddha asked, "Now do you hear?" Mr. An Nan and the general public said, "Yes, we have heard." Buddha told Ananda: "How do you hear, and how do you not hear?" Mr. Ananda and the assembly were all saying, "We have heard the bell when we hit the bell; After a long beat, the echoes are no longer heard. " Buddha told Mr. Rahula to do it again like before and Mr. Ananda and the public responded as before. Buddha told Mr. An Nan and the masses: "Today you are talking contrary, confusing." Mass and Mr. Ananda white Buddha:
Buddha taught: "I asked him about listening, then he said is listening. We ask him about the language, he speaks the language, only the hearing and the voice that answers are not so certain, why not called the opposite, messy? Ananda, the sound is lost, no sound is heard, then he calls it not listening; if the truth is not heard, then the nature of hearing is gone, now the bell rings, how can he know. Knowing yes, knowing is not the sound itself or yes or no, it is not because of that nature because there is no. If the true nature is not listening, then what is known is not listening anymore. So Ananda, the sound in the self-arising hearing has ceased, not because he heard the sound of birth and death, his Tanh Tanh became successful or not.
"Because beings, from beginningless time to the present, run in accordance with sound, recite and recite, there is no enlightenment of ordinary ordinary purity; not according to the ordinary, just according to the birth and death, so life after life is contaminated that must be circulated. If the removal of birth and death, keeping the true nature, the wisdom of the foot often shows money, then the mind-base, ceiling, and consciousness are lost there. General thought that the ceiling is expected, the distinction is fabricated, those two things are far away, so your legal eye will be clear, why not become the supreme perception? "
Enlightenment is being immortal like that. On that experience, meditation and practice, it is called "righteousness in Buddhism".
The next verses of the meaning of Suffering, No, Selflessness, passing away need to be meditated, meditate for a long time, gradually the practitioner will reveal a little about reality. Many small experiences of reality lead practitioners to a small enlightenment. Or sometimes one has a great experience of reality, that is enlightenment. Whether the experience comes slowly or abruptly from a great experience, every true spiritual experience must be an experience of nature and be based on a fundamental nature. Seeing the basis of oneself, of things, beings and the world, that is, seeing the Path, from which to meditate and live one's life in every aspect that corresponds to that true nature.
Here more talk about the meaning of Selflessness of Mahayana. Because Mahayana sees falling and non-self as incomparable things, bodhisattvas can stay where they fall and help sentient beings and still not be polluted by self. Not being able to prove such a thing in order to be in a 'self, ie selflessness,' the Arahant is truly selfless, and thus no longer in samsara to help sentient beings. This is where the Great Bat Nha Sutta says that the Bodhisattva learns No without actual witnessing.
A NA LAW
Buddha told Ananda: "He went to visit Mr. Duy Ma Cham."
Ananda said, "The Buddha! I can't stand going to see him. Why? Remembering before, I went on a business trip somewhere. At that time, there was the Brahma, whose name was Nghiem Tinh, along with a thousand heavenly beings, who emitted clean light to me, bowed and prostrated, asked me, ? ” I immediately replied, "Fake! I see the world of the three great heavenly beings of Shakyamuni Buddha as if I saw a ghost in my hand. "
At that time, Duy Ma Cham came and said to me, "Sir Amah Law! His natural eyes see whether there is a generals or not? If it is a general who makes it, then it is also with the five elements of the pagan. If it is a general who cannot make it, then it will be invisible, how can we see it? ”
"World Religion! At that time I was silent. The other Pham listen to him, the unprecedented.
They bowed down, and said, "Who is the person in the world who has the eye of a god?"
Duy Ma Can said: “Only the Buddha is able to receive the Buddha's eyes. Usually in samadhi, see all the Buddha realms without two generals. "
"At that moment, Phạm Vương Nghiêm Tịnh and his relatives belonging to the five hundred Brahma both took the supreme Bodhicitta Bodhisattva mindfulness. They bowed down at Duy Ma Can's feet, then suddenly disappeared. So I could not afford to visit him. ”
If the natural eye - even if it is of a first natural eye - sees a general, a general far away from the world of the three great celestial beings, then his natural eye is still within the general appearance, also in line with the five miracles of the pagan, Not liberated from samsara. And if there is no general, not creating a general, then there is nothing to see.
The problem is seeing but not seeing, seeing countless appearances and still knowing they are emptiness, seeing all the spotted flowers but still knowing that it is the expectation seen in the void. That is the view, the practice of the bodhisattva: form and formlessness, flower spots and nothingness, form and emptiness.
Usually in samadhi means that there are 'no two generals'. Seeing no two generals means seeing dharmata and is often in dharmata.
Practice is always beyond the mundane view of the world, always getting used to and staying in the pure view (right view). Seeing the pure, then see the Pure Land.
ADVANTAGES THREE LY
Buddha told Superior Ba: "He went to visit Mr. Duy Ma Cham's disease."
Superior Ba Ly Bach Buddha that: "Dear Lord! I can't stand going to see him. Why? Remembering before, there were two monks who transgressed the precepts because they were ashamed and didn't dare to ask the Buddha. Then came to me and said, "Mr. Superior Ba! We broke the law, so ashamed, did not dare to ask Buddha. I hope you will solve this problem and regret for us from that sin. ” Con instant as solution for the two.
At that time, Duy Ma Can came, telling me, "Sir Uu Ba Ly! Do not aggravate the sins of these two bhikkhus, so directly eradicate them immediately, don't disturb their minds. Why? The nature of the other sin is not in, not outside, not in the middle. As Buddha said, "Mind is dirty so sentient beings are dirty; the mind is clean so beings are clean. " The mind is neither in nor out in the middle. What is the mind, sinful structure is like that. The same goes for dharma, not out of Truthfulness.
"Like when Uu Ba Ly grasped the mind nature (the nature of mind) to attain liberation, does that mind have a dirty ( texture )?" I said, "No." Duy Ma Can said: "The mind of all beings which is inherently impure is the same.
“Mr. Uu Ba Ly, delusion is dirty, without delusion is clean. Crazy island is dirty, no crazy island is clean. Keeping the self is dirty, not keeping the self is clean.
“Mr. Uu Ba Ly! All things that arise are not eradicated, like illusory, like lightning. The dharma does not wait for each other, until one thought does not stop. All things are expected, like dreams, like sunshine, like the moon under the water, like a mirror in a mirror. They are born of delusion. Those who know this are called observing the precepts. Anyone who knows this is smart. ”
At that time the two monks said, "Great wisdom! Uu Ba Ly could not keep up with the precepts above all else. " I replied, "Except Tathagata, there is no Thanh Van and Bodhisattva being able to subdue his sermon. Your wisdom is so wise. ”
"Then the two bhikkhus stopped all doubts of remorse, generated the supreme Bodhichitta bodily awareness and vowed," May all beings be so justified. " So I could not afford to visit him. ”
Meditation arises with wisdom, which is an understanding of the nature of things. The nature of sin is not in, not outside, not in the middle and the mind that generates this sin is neither in, nor out, in the middle. The mind cannot be found anywhere, the sin cannot be found anywhere. With deep reflection, one can understand the nature of mind and sin. This contemplation does not only take place in a few times of sitting in meditation, but times of sitting in meditation continuously until the problem is fully understood.
The understanding in meditation is wisdom. This understanding is not superficial in the outer layers of consciousness but shines in the deepest layers of the mind, thus changing the whole mind, the whole person.
Mahayana sutras if not following the sequence of Literature (listening), Thinking (thinking), Practicing (meditating), meaning without practice, it is only a form of excellent literary, satisfying the structure. delusion of mind, increase the poison of greed, hatred, ignorance, arrogance, and jealousy in you.
With a deep reflection at the bottom of our body and mind about the nature of sin, sin can be relieved when we understand that sin has no independent existence, that it is dependent on being, that it is not self-nature, so it is emptiness. Emptiness is the deliverance for all sins. So if you see emptiness, maintain it, then it's called observing the precepts. Beginning to see emptiness, that is, starting to see the dhammas which are no longer firm, fixed, solidified, is the wisdom that begins to arise. Depending on how much wisdom occupies the mind, how many parts of the mind's ignorance, there are levels of bodhisattva (places) until enlightenment.
LA HUA LA
Buddha told Rahula: "He went to visit Mr. Duy Ma Cham."
Rahula White Buddha said, "Dear Lord! I can't stand going to see him. Why? Recalling before, the bourgeois in Pi Da Ly came to me, bowed and prostrated, asking me, "Sir La Mosth! He is the son of Buddha, renounced his position to transfer the monarch and became a monk, what are the benefits of renunciation? " Con stand as France, said the benefits of merit renunciation.
At that time, Duy Ma Ca came, telling me, "Sir Rahula! Should not say the benefits of renunciation. Why? No benefit, no merit, that's ordained. With compounded vi, it can also be said to have benefits and merit. The renunciation is a law of nothingness. In the law, no benefit, no merit.
"Mr. Rahula! The renunciation is not there, not here, nor in the middle. Sixty -two left, in the place of Nirvana. As the receiving place of wise people, the work of the saints. It surrendered to all the Ma, freed from the year of the Dead, purified the Year of the Eye, cultivating the year of Luc, establishing the year of Base, not causing trouble to anyone, not being corrupted by evil. Ignore the pagans, overcome all false pretenses, get rid of mud, do not cling, have no "I" and "mine", have no place of life, no disturbance. Inside, peaceful and happy, supporting others. Follow meditation, completely free from mistakes. If possible, that's the renunciation.
At that time, Duy Ma Can told the elders to die. Why? Because it is very difficult to meet when Buddha was born. "
The bourgeois say, "Rabbi! We heard the Buddha say: Parents who do not allow it are not allowed to leave home. "
Duy Ma Can said, "That's right. If you develop the supreme mind, Bodhi is the monk, that is the precepts. "
"At that time, thirty-two elders and sons were born of the supreme heart Bodhi. So I could not afford to visit him. ”
No benefit, no merit, that is a monk: here only the Dharma body of the Buddhas, realizing this, is the Dharmakaya Bodhisattva, and so on, so that he cultivates until completely. Everybody has a mind, a general has benefits, merit; more, less; There is an increase or decrease; there are dirty, there is clean ... But in the past, the mind has never been born, the generals have never abided, there are no compounded things to call that there is benefit, merit ...
“The dharma from ancient times
Often self-destruct. "
This "no benefit, no merit" but greed for understanding is no different than greed for Zhao Zhen (no) of Zhaozhou, which has led countless people into the True Land. (There was a monk who asked Trieu Chau: "Does the dog have a Buddha nature?" The Patriarch replied, "No.") Meditate carefully and stand in it, in this "no benefit, no merit".
In the unconditioned dharma, that is, in the dharmakaya, ie in the present and now, emptiness shines through, there is no benefit, no merit. What more fun!
By continuing to meditate to see the "there is no, there is no, nor there in the middle", the "left sixty-two ants, in Nirvana". Seeing that, we will know that it is ordained, which means it has never been polluted.
The practice of Zen of the ancients was to enlighten Cai That (that is to see Cai That) and then to practice Cai That (ie to meditate continuously on Cai That), where to cultivate, the Fruits appear there (that is appears to that), whatever they do, they won't go out to Ấy. Nhan, Hanh, Fruit or Tin, Hanh, No matter what you wish, we will not go out to That.
So in the above verses, one can take a sentence, depending on the basis of preferences that greed for penetration: "As the receiving place of wise people, work of the saints", "It surrendered to all Ma "," no place to live "," not clinging "," not corrupted by evil "," beyond pretending to be "...
All the disciplines of Buddhism are attributed to This, see This, cultivate This and witness This. For anyone who has seen this Part, that is, has been able to understand sutras, has been able to cultivate, has been able to "ordain", then the problem is easy. As for those who have not seen it yet, they must accumulate wisdom and merit, until it is sufficiently predestined to see. Accumulation of wisdom is Van, Tu, Tu (Listening, Thinking and Meditation).
A NAN
Buddha told Ananda: "You go to visit Mr. Duy Ma Cham's disease."
Ananda said, "White Buddha! I can't stand going to see him. Why? Recalling before, the World Religion was a bit sick, it was necessary to use cow's milk. Con hugged bowl, came to stand in front of the house of Brahmin. At that time, Duy Ma Can came, telling me, "Mr. Ananda! Why are you holding a bowl standing in the morning? ”
I told the layperson: "Than The Ton is a bit ill, needs cow milk, so I come here."
Duy Ma Can said: "Stop it! Mr. An Nan! Do not say that! The Tathagata Body is the Vajra body, the evils have ceased, all the good have gathered, how can we get sick? Do not have brains?
"Be quiet, Mr. Ananda!" Do not defame Tathagata. Do not let others listen to the harsh words. Do not let the dreadful heavenly beings and the Bodhisattvas of other pure lands come here to hear that word. Mr. Ananda, turning the holy king has little merit but also no disease, let alone Tathagata, immeasurable blessings gather, transcending all!
"Let's go, Mr. Ananda!" Do not make us suffer such humiliation. If you hear these words from the unbelievers, you will think, "How can you call me Teacher?" My illness can't be cured but can cure people who are sick! ” He should go discreetly, so that no one may hear.
"Mr. Ananda! Must know the body of the Tathagata means the Dharma body; not body thoughts and desires. Buddha is the Buddha, beyond the three realms. Buddha's body is not defiled with defilements. The defilements of defilement are gone. Buddha's body is immeasurable, not sa in term. The body like that, what's the problem? ”
"White World Religion, at that time I was ashamed, perhaps near the Buddha, but heard a misunderstanding? Immediately heard on, no voice said, "Ananda! Just as the layman said, just because Buddha appeared in the evil life of the previous year, he should practice the law in order to save sentient beings. Ananda, go get milk, don't be ashamed. "
"White World Religion! Mr. Duy Ma Can has such wisdom, so I cannot accept to visit him. ”
Thus, five hundred great disciples, each of whom told the Buddha his previous cause, recounted the words of the Buddha, said that he could not accept to visit him.
This diamond body is not only the Buddhas have, but all beings still have it. We are all still full of Buddha nature, full of all primordial wisdom, from the Great Enlightenment to the Office of the Wisdom ... But just because we don't know it, running after the sufferings, happy and sad, lost, yes ... but become increasingly blind and blind to see it, no longer know any news about it, to become a wandering death from one life to the next in samsara.
Called Diamond because:
- It is inherent, not due to the creation of which, not by the compounded property that into, not by artifact cultivation that into.
It is solid, unmixed, incompatible: unmixed, harmonized with defilements, with all things that arise and fall away in the world, but as here goes, ”. Disturbance is what comes from the outside, is what comes and goes (the impatient mind), which is a temporary, a soft nature, so it cannot be mixed with it, "stuck" with it. Disturbance may obscure between each of us with it, but cannot directly cover it. This solidification in the sutras is often called immortal being, not related to things that arise.
- Its nature is light. This light penetrates every form and covers all three realms. Moreover, the three realms, if they appear, and appear according to karma, appear on the basis that it is and in the foundation it is.
Just say a few characteristics of this Vajra, because all the sutras talk about it, in many different ways. It is Dharmakaya. And we notice, the sutras do not say the Dharmakaya of a Buddha alone, but rather the dharmakaya of the Buddhas. Means all Buddhas, all divine beings have the same dharmakaya. The dharmakaya is the immortal nature, any impermanence, any increase or decrease of our minds.
The ancients said: "Tin tức to enter", to believe is to enter. To gain this confidence, one must have preliminary practices so that the mind is temporarily less obscured by disturbing emotions, temporarily stabilized, from which it is possible to have a preliminary, thin contact, for a moment with this Diamond reality. From here the exposure is increasing in width and depth. It is the process of contact, encounter, and integration of Tinh Quang Con - the light of spiritual practice that opens up in oneself, also known as Thuy Giac - with Tinh Quang Mother - Dharmakaya of oneself and of Buddhas , also known as Ban Giac, speaks in the words of Indian and Tibetan Buddhism.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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