The Shurangama Sutra - Lecture - 2.1

BUDDHISM BUDDHISM AS A CONFIDENTIAL LITTLE FROM 
TU NGHIEM PROVINCE LETTER OF
HAPPY
VILLAGE

SECTION 2 PART 1.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

- o0o -

 Kinh văn: Then  Ananda reached the public. Wen Buddha said that his body and mind were calm. Thinking never loses his heart. Misrepresenting Yuan Chen separate things. Enlightenment today,  such as a breastfeeding child who suddenly encounters a loving mother. Praying Buddha

Phonetic:  At the time of An-nan, access to the mass, Buddhist literature market repentance, body and mind naturally. Mindless concept hybrid concept, lost interest in the mind, hoping to receive grace, distinguish images. Kim Nhat enlightenment, such as missing infants, scrounging from the mother, attorney Attorney Buddha.

Vietnamese translation: At that time, A-nan and the whole audience listened to the Buddha's instruction, relaxed his mind, thought that he had forgotten from the beginning until now he forgot his mind, got the wrong shadow of the charming charm. Today enlightened, like a thirsty child suddenly met a gentle mother and immediately joined her hands to worship Buddha.

Teaching: At that time, Ananda and the whole audience listened to Buddha's instructions. When Ananda and the great Bodhisattvas, the great Arahats, the blissful and others heard this teaching, the body and mind relaxed. They feel their mind and body extremely peaceful, so much so that they don't feel any more suffering. They have never had such a feeling and never knew anything more wonderful. But at the same time, they think that they have forgotten their minds from nowhere, mistakenly recognizing the charm of predestined charm.

From beginningless time until now, they have forgotten the mind, only accustomed to living with their own disappointments and consciousness, the mind that makes all distinctions and raises everything. They have never realized the true nature often shows money; they receive the mind as a permanent center. They immerse themselves in karma in the six senses, and there is no elaboration in the activity of self-nature. In daily activities, they especially bring disappointment, with attachment, arrogance, vanity, and deceit to behave in every job.

Today enlightened, like a thirsty child suddenly met a gentle mother and immediately joined her hands to worship Buddha. They are like children who have been thirsty for a long time and are very miserable. Now suddenly meet the gentle mother and get milk; it is like in the mass listening to the Buddha's instruction and enlightenment. Together, they bowed their hands to pay homage to the Buddha to show their gratitude to him for generosity and generosity.

Kinh văn:  willing  smell  such as  , the  significant  the  body  mind,  really  jump  virtual  reality,  now  before  birth  off  and  not  green,  off  two  made  out  of.

Phonetic:  Praying Tathagata, showing body and mind, true hope, realization, pre-birth and death, evil and unreality, erection of identity.

Vietnamese translation: Looking forward to hear Tathagata only expose the true hope and invent Tanh arising and passing away without birth and death in the body and mind.

Lecture: Why do people pay homage to the Buddha? Because they look forward to listening to the Tathagata. They expected him to speak out and clearly describe the true hope. That is the false and the true, what is hopeless and what is reality. They expect Tathagata to display so that they can recognize each and every one. They expect the Buddha to enlighten them to the invention of the arising and passing-awayness of body and mind - showing only the two properties of mind, the mind that arises and the mind that doesn't arise.

What is the mind that arises and falls? It is awakened mind, is the predestined mind, due to looking outwards, instead of looking inwardly and intently. What is the mind does not arise? You have to turn to your mind and apply elaborately, to realize that all the mountains, rivers, flowers, sums of thousands of statues ... are all dharmakaya of the Buddhas. Dharmakaya is not born without death. The true mind of the mind is the pure, pure nature of all sentient beings, also without arising and dying.

So why must we be born and die? Because we do not realize the true nature of permanent mind our permanent nature. Because your mind has not stopped yet. Should teach:
Enthusiastically posting 狂 心 頓 歇
News is Bodhi.
歇 即 菩 提

When the mind stops freaking, immediately show the mind of enlightenment. Because the mind of current thoughts does not stop, it is impossible for the enlightened mind to manifest, because the mind of madness has already covered the mind of enlightenment. What is explained today, and in every other passage, is not just for the purpose of showing the heart to all sentient beings.

Kinh văn:  When King Persian stood up the White Buddha. I have never promised the Buddhas. See Kayan Yanbiluozi. Xian Yan died after his death named Nirvana. Although I am still suspicious of Buddha . Yun He played to prove that this heart will not die . Let everyone in this public have leaks.

Phonetic:  Persian Nirvana King started white Buddha: The legacy of excess, the Buddhas of repentance, Ca-fried-Dien Kien, Pi-la chi death. Speech test itself, post-death period, list Nirvana. Falls though the Buddha, kim due to doubt. Van ha promote, witness tri test center, real birth kill. Mass test orders, fake pirate owners, the stage of the vow.

Vietnamese translation: At that time, the king of Persia stood up and said, "Before I was instructed by the Buddha, I met the group of Ca-shen-chi-la-chi-death, both of whom said that this body later." when death will take away (the removal), called nirvana. Although I have met Buddha but I still have doubts. How to promote the realization that emptiness arises and passes away in this mind? Now contraband goods in the public are looking forward to hearing that. ”

Preaching: Then - before the Buddha explained - the Persian king stood up from the assembly. The name of the Persian king in Sanskrit means "Moonlight - Moonlight" as explained earlier. A king born at the same time the Buddha appeared. When appearing in the realm of her, the Buddha released aura, but the king of Persia said that his son emits light when he was born, so he named his son "Reflective - Light". moon ”. Persian King White Buddha: "

In the past, when I was not taught by the Buddha, I met Ca-sheep-group Pi-la-chi-tu, before I was blessed to be Buddhaized and I was a non-Buddhist. ” The king of Persia believed in the abolition of Jacob. Sanskrit in Sanskrit means seeing off - 剪 髮, because in the past this person was an outsider, they did not cut their hair and nails, so they were also called "the pagan school". Pi-la-chi-tu means the son of the Pi-la-chi family. Pi-la-chi is the mother's name, Sanskrit means ineffective - 不 作: do not do. They do not do good deeds, but they do not hesitate to do evil deeds.

“Both say that this body after death will be lost (cessation), called nirvana. They think that after this body is gone, there is nothing left. There is no cause and no result, no previous life and no future. ” Basic human death as well as lamp off. It disappeared completely, nothing left. Everything completely dissipated. Cessation means there is no consciousness, no knowing, no nature, not all, and that is what they call nirvana.

That's what cessation theory understands not arising without arising; because not everything should not be born and die. That is the pagan policy. But now I will show you that this is a serious mistake. When a person dies, it is not completely lost. So, right here is the difference between Buddhism and paganism. Some pagan factions advocate extinction, some of them are constant; both sects make sentient beings the most serious delusion.

“Although I have met Buddha but I still have doubts.
The Buddha appeared in the world and educated me, but I still have doubts and I don't believe in the Buddha's teachings. ” He still sees that the human being after death is completely lost and that ceasing of all such existence is nirvana. Doubts are called "lakes" suspected because weasels are intrinsically suspicious. No matter what you say, it still does not believe.

For example, when a ferret walks over the iceberg in the winter, it will walk step by step, then step by step, stopping, standing up its ears to listen, then taking another step, then raising its ears again to listen. If it heard the sound of ice breaking, it immediately retreated. It knew that if the ice cracked, it meant that the thickness of the ice was not enough for it to support and jump over the river. It is very flexible. So it is like a quick person. "He is wicked like a weasel." He has many doubts in his heart and likes to argue. He contradicts everyone, no matter who, always keeping the defensive, like the mistrust of ferrets.

“How to promote the realization of birthlessness does not kill this mind. Now contraband goods in the public are eager to hear that. I wish I could understand the true doctrine that does not arise and not die, and realize that my own mind does not arise and die. In the masses, those who have not attained smokeless wisdom all hope to understand this teaching. Possession means smuggling in the three realms - the realms of Education, the Realms of Formation, and the Realm of Formlessness. When sentient beings drift away in these three realms, they suffer from birth and death.

Those who have not finished their life and death are called smuggled beings. So those of the congregation who have not yet attained fruition, still in the circle of possession, would love to hear the doctrine of non-perpetual death, so that they can realize their true minds, to be enlightened and to stop their passing. rolling in contraband lines.

Kinh văn: The  Buddha told the king that you are still  alive  . Ru this body is immortal as a resident of King Kong. It becomes bad again. The world lord I will change from life to life.

Phonetic:  Buddha Dai Vuong report: as existing existence, kim serves as. For example, try humiliation, because Kim Cang, often immortal. Vi subdivision vandalism.

Vietnamese translation: Buddha said: "Great king! Right where his body exists, Tathagata now asks him: Is this flesh of yours like the indestructible diamond body or will it be corrupted? ” - White World Religion! My body will now, eventually, be ruined.

Lecture: In this passage, the Buddha asked the Persian king whether his body had been corrupted, and he answered that it would be completely corrupted. The Buddha said, "Great king! Just as where his body currently exists, Tathagata now asks him: Is this flesh of yours like the indestructible diamond body or will it be corrupted? ” If we look closely at the body, do you see it as hard as diamond? Is it usually indestructible like diamond? In this ultimate analysis, what is it like? Can vandalism reasonable?

Tell me now!"
- White World Religion! My body will now, eventually, be ruined. Upon hearing the Blessed One's question, the Persian king replied without hesitation, "White World! The present body, will eventually completely disappear. In the end it will be no more, that's for sure. ”

Kinh văn:  King of the Buddha's words,  Ru hasn't wiped out the cloud, so he knows how to wipe out.

     Phonetic: Persian Anonymous: World Religion! Falling in love with the body, the whole assembly disappeared.
     Vietnamese translation: Buddha said: "Great king! You have never died, how do you know you will disappear? ”

Teaching: In response, the Buddha said, "Great king! He never died. He never died; How do I know if I will disappear in the future? " He had not yet vanished, so what made him know he would exist until he died? Tell me now! Why do you know so many things? ”

Kinh văn: The  world lord,  I am an impermanent body. Although it hasn't gone away,  I look at it. Nian Nian Qian Xie Xin Xin can not live. As a result, it gradually disappeared. Endless death. Determined that this body should be destroyed.

Phonetic:  Buddha language Dai Vuong: as the tangerines kill, van ha tri kill.

Persian Perseverance King: World Religion! Falling to try impermanence, vandalism However, the guy who kill, falls into the money. Reciting the heavens, the new head of the universe. Like a smelly fire, the pepper shop is still there. Still dead real news. Determined to testify, spare killings.

Vietnamese translation: - Bach The Ton! The body of impermanence and vanity of me now has never been destroyed, but I see in front of my eyes, each thought of moving forever and ever, like fire to ash, gradually dissipating. Because ruin does not stop, I am sure this body will disappear.

Lecture: The Persian king answered: “White World religion! The impermanent body of mine impermanence has never been destroyed, but I see ahead ... Although this body has not perished, but my body is not permanent, at the very least it can live for 80 or 90 years. Even if you are good, you cannot live for a hundred years. ”

"Seeing" means that he contemplates, contemplates the whole and in detail, inside and outside, from front to back, from near to far. "I observe other people and look at myself, seeing that everyone has to die and know I will have to be like them."

"Each thought of moving forever does not stop". Now the king of Persia observed in his heart, and he saw that one thought ceased, and another thought arose. The next thought replaces the previous thought and the next one replaces the previous one. It is like waves. Although I cannot see them, knowing them is like a continuous wave. It constantly aroused and vanished. Mindfulness does not stop standing forever. When a new thought arises it is one that has existed centuries before, and no one can prolong it forever. Just like when burning incense.

"As the fire cinders to ash gradually dissipates." The ash fell and the fire appeared, but then after a while, the ash covered the fire again. Ash symbolizes the old, fire symbolizes the new. But the new is constantly unbroken to turn to ash. Ash gradually fell, turned into dust and disappeared.

“Because ruin does not stop, I am sure this body will disappear. So I am definitely without a doubt. ” The king of Persia said, "In the future, your body will become dissolved."

Kinh văn:  Buddhist words,  such as the king.

Phonetic:  Buddha language: Nhu thi Dai Vuong:

Vietnamese translation: Buddha said: "Great King, that's right!"

Teaching: Buddha said: "Great King, that's right!" Buddha Shakyamuni told the king that he had explained it correctly. Each thought will not end without stopping and will eventually disappear completely.

Kinh văn:  You are aging from this age. What a look like a boy.

Phonetic :  Nhữ kim sinh linh, of course, aging. Looks like Ha, Dong Zi time.

Vietnamese translation: Now his age is old and weak, how the appearance compared to young?

Preaching: Although the Buddha approved the interpretation of the king of Persia, he still had things to ask. United Kingdom, now he old age and weakness. He was old now, his face was wrinkled, his beard was as white as snow. General senility has appeared. Appearance compared to the youth like. "Appearance", beauty is skin, it also means appearance, appearance is facial expression. “What is the difference between your appearance, your appearance now and your youth? Is there a change? ” Buddha asked the king of Persia.

Kinh văn:  Shizun, my former child and skin are moisturized. From old age to full of blood. Nowadays, decadence is forced to decline. All kinds of withered spirits were insane. The white-faced wrinkle will be caught soon. How to see when it is full.

Phonetic:  Persian Anonymous: World Religion! Ruins of humor, elaborate leap forward. Chronology of maturity, fullness of blood. Pediatric hill spirit, cypress thinking. The color of dryness, the spirit of kissing Broadcast the surface, treat the general. As Ha Kien billion, prosperous spending time.

Vietnamese translation: - Bach The Ton! In the past, when I was a child, my skin was fresh, my skin was mature, my blood was full and full, now I am old, the shape is also like that. How long. How can you be compared to when you are young and strong?

Lecture: The Persian king answered: “White World religion! Once when I was a child, my skin was fresh. ” This relates to when the king was young. Sometimes children are spoiled, rebellious, disobedient to their parents, and parents pamper them. "Skin" here means the skin of the face and also the epidermis between skin and flesh. Children's cheeks are rosy - and that is why the Persian king responded strongly:

"By the age of adulthood, blood is fullness." The king thought that his body was very healthy. "Now old age," it's time his body does not help him much more. The body weighs down and interferes with movement. It will not last much longer. There are 3 things that are limited in humans: "When you are young, your blood is full and you should know how to abstain from sexual desire." Young people should know sexual abstinence, know to limit sexual desire. If you do not know it, you will cause your body to dissipate health and energy. "When you reach adolescence, the spirit of the mind, you should be able to control your competition."

You should not waste your time arguing with each other. If someone hits you, give them a step. Do not compete with people. "When you are old, your blood pressure is weak, so your greed is limited." That greedy mind is insatiable greed. Elderly people should not be greedy for many things. The old age that Persian king is facing is seventy or more years old. Didn't the King Yao-Yao (蕘 Yao) once say, "Seventy years old, we have to rest"? Because the king was over seventy years old, he became tired and did not want to look after the water.

"The shape also follows with age and weakness." The Persian king said, "The spirit is no longer clear." Arid minds do not remember much. Not as much as when he was young, when the king remembers everything very clearly. "Maze" is no longer a transparent awareness of things; The king is a bit weird, a little old. But I don't think that means the king has lost his mind.

“Gray hair wrinkled, life is not long. In India few people have blonde hair at a young age, but as they get older, their hair becomes white. At a young age, their hair was black and handsome, but when they were old they had more wrinkles and wrinkles than bumps. So they look ugly.

"And it will not last much longer." When he uttered these words, the king regretted extremely and certainly with a sigh: "I will die; No longer have to wait. " As the Cantonese often say: "Life and death are close by hand". “How can one be compared to when I was young and strong? How can it be compared to adolescence? The two stages are completely different.

Kinh văn: The  words of Buddha,  King, and  Ru should not be immortal. Wang Yan,  world venerable,  I'm sincerely aware of changes. The flow of cold and heat gradually came to this.

Phonetic:  Buddha language Dai Vuong: Nhu chi visualization, Falcon any immortal. United language World Religion: Transformed di di, falling into unconsciousness. Han bias, the store tried it.

Vietnamese translation: Buddha said: Great king! His body is not old immediately? The king of Persia answered and said to him, "The Blessed One has changed silently, and I don't know.

Preach: The Buddha listened to the Persian king expressing infinite regret and sighing sadly. The king is approaching the end. The youth has passed and perhaps the king has no more vitality of his youth. When he was young, the king liked to exercise, liked to play soccer, and probably liked dancing. The king is always on the rise. Now that he is old, the king can no longer do such things. So the king found himself very redundant. So the king said, "Now I'm old, not like when I was young." It was such a happy time. My lifestyle right now is so tasteless and boring. ” The Buddha said, "Great king! His body is not old immediately? His body did not completely become old immediately. He still had something in him that was not old. He said that he was transforming and becoming weak, but there was still something in him that did not change and grow old.

And the king of Persia answered and said unto him, "The Blessed One, it secretly changes, I really don't know." The problem of people getting old is that of silent change. He did not pay any attention to it. The teenager became middle-aged and old, and he didn't know it was happening. The silent change occurred, unrecognizable. So the Persian king repeated: “To be honest, you don't know my age and I don't know how old I am, and now I still don't know the symptoms of old people appearing in me.

But I don't know when I get old? Cold and hot, and to this day. Summer and winter, winter and summer; people harvest in the fall and then hoard it for the winter: rhymes, ups and downs, going on year after year. " So he gradually got old, with gray hair and wrinkled face. His eyelashes grew so long that whenever he wanted to look, he had to lift it up with his hand. Imagine how annoying it is.

Kinh văn:  Why? I am twenty years old, although I am  young. The appearance is ten years old. Thirty years and then declining twenty. Sixty is too two now. It looks strong at fifty.

Phon:  Ha try? Twelve-year-old crossroads, although minor. Appearance of aging, early decades. Three decades of chronic, past decade. Vu kim Luc thuy, is too delicate Contemplating the decade, flexible course.

Vietnamese translation: Why? At the age of twenty, though she was young, her face was older than she was ten years old. When he was thirty years old, he was older than twenty years old. Now sixty-two years old, compared to when he was fifty, it was clear that at fifty he was more robust.

Lecture: "Why? Why did I gradually become so weak and old? So old that my legs couldn't lift when he wanted to walk, and his hands were shaking when he wanted to eat. At the age of twenty, even at a young age, his face was older than he was 10 years old. When I was twenty years old, I was no longer a ten-year-old child, I was a young adult. When he was thirty years old, he was older than twenty years old.

Now sixty-two years old, compared to when he was fifty, it was clear that at fifty he was more robust. When I was thirty years old, I was older than twenty years old, and at fifty years old, I found myself much stronger now. At fifty years old, I can lift 100 pounds with my bare hands, but now it's hard to carry three or forty pounds. ” Here the king of Persia realized that his old age had put him in a state of no use.

Kinh văn:  Shizun,  I saw that the secret transfer was disappointed. During this period, the exchange is limited to ten years. Ruofu made me think carefully. It became the only secondary period in Ningxia, which  is actually an annual change. Qi Wei changes from year to month. He Zhiyuehua is also moving day by day.

Phonetic:  World Religion! Falling to ants, but trying to get lost. Translation period, decade limit release. Disobedience to falls, subtle private property. Security variables only, most century, real juvenile. Run the turn of the year, herons cum moonlight. Ha direct laurel, cum Update Nhat Thien.

Vietnamese translation: Bach The Ton! I see it silently changing, but this old age changed within ten years. If you think about it carefully, not only does it change in about a century or two, but in fact it changes every year; not only does it change from year to year, but it actually changes from month to month; Not only does it change from month to month, but it actually changes from day to day.

Lecture: The Persian king said to the Buddha again, "The Blessed One! I see it silently shifted. I realize that this doctrine of silent transformation really cannot be easily known. Yet this old change within ten years. If you think about it carefully, not only does it change in about a century or two, but actually it changes every year. Each day I get old in a process like the continuous flow of water.

Should say: "The light of time passes, life decreases. Time has made me old. Now try to compare each century, if you ask me to ponder in detail, really see that change does not only take place in one century (12 years) or 2 centuries (24 years), but each year. . Not only does it change from year to year, but it actually changes from month to month. Maybe it only changes in each month? Not only does it change from month to month, but it actually changes from day to day. Every day, I find myself much older than before.

Kinh văn:  Contemplating the moment of observation . Don't stop between the thoughts . Therefore, I know that my life will eventually change.

Phonetic:  Meditation from the inn, police-na-na-na. Mindfulness of spending space, unconvincing family head. Trying to reduce self, general disappearance.

Vietnamese translation: Contemplate deeply, observe carefully, see it change in every moment, in every thought, without stopping. So I know this body will eventually suffer transformation and destruction.

Lecture: "Contemplate deeply, observe carefully, see that it changes in every moment, in every thought, without stopping. Thinking carefully, I wonder, why am I getting old? What year, what month, when do I get old? "

What is "satan"? In the Sūtra, the King of Protection of the United Kingdom explains that in every thought, briefly, in every thought, there are 90 moments. In 1 minute there are 900 birth and death. Not easy to understand, not easy to recognize. This explanation needs to go into many fine details. Even in the extreme of every moment, the old process does not cease.

So now I am getting old. I became useless. Eating and drinking have no taste; when I fell asleep I saw my skin leaving the flesh and very sore, the expression of old age was miserable! "So I know ..." the Persian king had completely explained the morality of cessation and morbidity - that is, every moment is in a state of rotation, so that the nature of arising and falling is always in every phenomenon. - he said that he knew his body "had to endure conversion and destruction."

Kinh văn:  King of Buddha's words,  you can see that the changes are constant. Enlightenment, ruin, and ruin are also in ruin. I know you have immortality in your body. I don’t know if the Persian king put his palm in front of him. Buddhism says that I will never die.

Phonetic:  Buddha language Dai Vuong: Nhu Kien transformation. Improving wealth. Enlightenment to kill, her eons kill time. Tri-friendly body, immortal friendly skin.

Persia Wang United attorney white Buddha: Falls really unreal.

Buddha's language: Self, see the Buddha, real beings kill Tanh.

Vietnamese translation: Buddha said: "Great King, you see the transformation does not stop, should know his own destruction. So even when he perished, did he know what was in the body that didn't perish? ” The Persian king put his hands on the white Buddha, "I really don't know." The Buddha said, "Now I will show you the nature of birth and death."

Lecturing: After the Persian king presented a reason why his body would inevitably have to transform and become destructive, the Buddha said, "Great king, you see that the transformation does not stop. He noted that since childhood he became a teenager, from adolescence to old age. Old will be dead. So know your body will perish. He knew that in the future he would definitely end everything. So even when he perished, did he know what was in the body that didn't perish? ”

Persian King folded hands and white Buddha. When the king heard the Buddha say so, he respectfully said, "I really don't know. I really don't know this doctrine. " The Buddha said, "Now Tathagata will show you the nature without birth and death. His nature is not born and die, but he does not realize it. Now Tathagata will explain it clearly to him. "

Kinh văn:  King,  when did you see the Ganges water in Ru Nian? Wang Yan,  I was born three years old,  mother carrying me. Ye Qi Po Tian,  after this stream. Then he knew it was Ganges water.

Phonetic:  Great King! Tales from the times, ants are ancient.

Persian anonymous Wang language: ego being born three weeks, from the form of ego. Yet Ki-she Thien, business experience saved. Instantaneous tri tri, urban constant Ha Thuy.

Vietnamese translation: "Đại Vương! How old were you when you saw the Ganges water? ” The king of Persia answered, "When I was three years old, my mother led me to the worship of the Lady of Heaven, and she passed through this river. I saw the water of the Ganges then. ”

Teaching: Buddha said: "Great King! How old were you when you saw the Ganges water? ” The king of Persia answered, “When I was three years old, my mother led me to worship Bai-ba Thien. "Yet - 謁" means worship. States-her natural. Han translates as Longevity. “My mother led me to the temple of Wonderland to pray for a long life. There goes through this river. I saw the water of Ganges then. I know that is when I saw the Ganges. ”

Kinh văn:  Buddha King,  Ruru the said. Ershi of Time decay within ten years. Even at the age of sixty days of the month, the thoughts change. When Ru saw this river at the age of three. By the thirteenth year, its water and clouds. Wang Yan,  such as the three age hearted is no different. Even sixty-two this year is no different.

Phonetic:  Buddha language: Dai Vuong! As the theory. Second decade, thinking minnows. Nui green hexadecimal, Japanese period minnows period, reciting Thien variable. Octopus turtles, ants try the time. Chi min decade, hydrostatic period.

Persia anonymous Wang language: Like the age of age, innocent course. Nui kim vu, six record, herons are unusual.

Vietnamese translation: Buddha said: "Great King, as you just said when you were twenty years old and found yourself older than ten years old, until you were sixty years old, day after month, reciting thoughts. So when you saw the Ganges River at three years old, how does it compare to seeing the Ganges River at thirteen? The king answered, "That view is not different from that when I was three years old, until now I am 62 years old, that view is not different."

Lecturing: The Buddha said to the king of Persia: "Great King, as you just said, take a closer look at what you just said, when you are twenty years old find yourself older than ten years old. He was much more deformed than when he was 10 years old, he was older. Until the age of sixty, day by month again, reciting. Every recitation each recitation makes a difference. So when you see the Ganges river at the age of three, how does it compare to the view of the Ganges river at the age of thirteen? So when he was three years old, he saw the Ganges River for the first time, did he see the water of the Ganges at that time different from that seen at the age of 13?

The king answered, "That view is no different than when I was three years old." The king of Persia answered, "Just as I saw the waters of the Ganges at the age of three. That view is no different. I am 62 years old, that view is no different. There are no two different views, completely just one. ” There are many scholars who spend immense effort and say that there are many problems related to the age of the Persian king mentioned in this sutta. It was really about getting a conversation to do when there was nothing to be done. There was nothing good to do, so they picked up the stool in the toilet. Certainly; It is worth them!

Kinh văn:  Buddha said,  Ru Jin suffered a white-faced wrinkle. Its face must be wrinkled in childhood. Then you can see the Ganges at this time,  and you are not as good as you were when you watched the river in your childhood  . Wang Yanbu is also worldly respected.

Phonetic:  Buddha language: Dai Vuong! Like needles of self-love, spread out the surface. Definitely determined, preceded the same year. That means the metal, the consistent test shop. Simultaneous data, Ha Chi Kien, organic government?

Persia anonymous Wang language: Waving the world.

Vietnamese translation: Buddha said: "Now he sympathizes with gray hair, his face is definitely more wrinkled when he was younger. So is your current view of the Ganges River and the view of your Ganges as young as old and young? The king of Persia answered and said, "The Blessed One is not."

Lecturing: The Buddha said to the Persian king again: “Now you have compassion on your gray hair, your face is definitely more wrinkled when you are young. So is your current view of the Ganges River and your view of the Ganges as a child young and old? Is there a difference between what you saw as a child and what you saw today when you were old? Is there any difference in his view, the view that helps him know the Ganges at the age of three and his view now, is there no change of youth in that view? Is it?"

And the king of Persia answered and said, "The Blessed One is not." Although the king of Persia was as ignorant as a scholar, he knew it was not; King knows no change. So the king asserted "White World, no." His view did not change.

Kinh văn:  King of Buddha's words, although your face is wrinkled, you can see that the essence has never been wrinkled. Those who wrinkle are not wrinkled or not.

Phonetic:  Buddha language: Dai Vuong! Like the surface of theu, children try to know, Tanh Tiu. Suppose variables, any non-variables.

Vietnamese translation: Buddha said: "Great King, his face though wrinkled, but this nature has never been wrinkled. The wrinkle is changed, and the non-wrinkle does not change.

Teaching: Buddha said: "Great King, his face though wrinkled, but this nature has never been wrinkled. His view of the Ganges water did not wrinkle. Tanh see no wrinkles; It's still the same. The wrinkle is changed. The wrinkles on his face showed change. And the one that doesn't wrinkle doesn't change. Because the view does not wrinkle, why do you call it transformed? It has never changed. ”

Kinh văn: The changer  suffers from the destruction and the one who does not change has no birth and death. Yun Yunzhong suffered from life and death. And still cited Peter Margaret and so on. They all said that they would die after death.

Phonetic:  Variable fake life kill, impersonate invariant fake, raw being invisible kill. Van ha u trung, life and death. Pediatric due to lead belated, old class The proverbial test of the body, the full death of death.

Vietnamese translation: "The transformation must be destroyed, the other does not change capital that does not arise, how in which it will receive his birth and death ?, but he also quoted the pagans of Mac-old-gentleman that: this body after death is completely lost. "

Lecture: "The transformation must be destroyed, the other does not change which does not arise, how in which it will receive his birth and death? Since it does not arise or die, how do you say that you will be born and die as your body? But he also quoted the pagans of Mechelila saying: "This body after death is completely lost." Mite-old-pear, Han translates as unknowingly - 不 見 道, advocating no cause and effect, naturally and disappear, after death is completely gone.

Kinh văn:  Wang Wen is a man who believes that he will live a life behind him. I have never been so happy with the public.

Phonetic:  Vuong Van Thi language, friendly tri believers, and being born animals. Data for the masses, pharmaceuticals happy, attained being.

Vietnamese translation: The King heard that, believing that this body after birth will give birth to another, so the king and the masses rejoiced, and stood up, as if it were unprecedented.

Lecturing: The king of Persia heard this, and he believed that this body after death, after the end of life in this body, when this body had left, would give birth to another body. People will enter another realm to regenerate a new body. So the king and the multitude rejoiced in their joys - they were so glad that they cheered and danced - as if it were unprecedented. They said, "We have never heard this doctrine. We are completely confused about samsara, eternity and destruction. "

Kinh văn:  Ananda started to salute the Buddha. Kneel and kneel the white Buddha. Shizun, if you see this, you will not die. Yun Heshi respects my name. Behaving upside down is distorted. May Xing mercy wash my dust.

Phonetic:  A-nan instantaneous, court started Buddha. Attorney General kneeling, white Buddha World Religion: Consuming test architecture, all being eradicated. Van Ha The Ton, the name falls is contagious. Lost leg identity, crazy operating. May hung compassion, erasing the ceiling structure.

Vietnamese translation: Ananda from his seat stood up, folded his hands and knelt down on the white Buddha: "If the seeing is truly not arising, why does the Blessed One call us to forget our true nature and work?" crazy? May the Exalted One bring compassion to us and cleanse our ceiling. ”

Lecture: Now Ananda had another question. So Ananda from his seat immediately stood up, folded his hands and knelt down on the white Buddha: "White World Religion, if this hearing is truly not born to die, why did the Blessed One call us to forget our true nature and work crazy?" ? The Buddha said that we "left" our true nature, doing all crazy things. We really did the opposite. May Respect bring compassion to the earth to clean us. Eliminating the dirty structures of our delusion in our hearts. ”

Kinh văn:  Immediately like a golden arm. The chakra hand points down, and Shi Ananda speaks. Ru Jin saw my mother datura's hand upside down. Ananda said that all beings in the world take this as a downside. And I don't know who is falling.

Phonetic:  Instantaneous Tathagata excellent metal. Luan lower down only, A-nan speech: Nhu kim ants fall, sample momentum, capital, micro island.

A-nan white Buddha language: The world of beings, of course try micro-island. Children fall real estate, lobes chief lobe island.

Vietnamese translation: Immediately the Buddha let go of the yellow arm, pointed out with five fingers, telling Ananda: "Now you see the Tathagata-la-arm of Tathagata is favorable or opposite?" Ananda answered, "Beings in the world consider it to be against you, but you don't know what is right and what is wrong".

Teaching: Buddha heard Ananda answered like that. Immediately then the Buddha let go of the yellow-colored arm, pointed down with his five fingers, and told Ananda, "Now do you see the Tathagata's model-arm of the Tathagata to be right or wrong?" When Tathagata does that, is Tathagata's arm up or down? ” Ananda replied, "Beings in the world consider it naughty, every being in the world, everyone thinks it is naughty. Particularly I do not know what is favorable, how is against. I, Ananda, didn't know what to call upon and what to do with it. " Ananda did not decide on her own, it was difficult. Answer this way, if it is wrong, it is not the intention of Ananda. That is the idea of ​​'sentient beings' in the world.

Kinh văn:  Buddha told Ananda, if the world people take this as the downside. That is what the world people will be right . The upper finger Yu Kong is called positive.

Phonetic:  Buddha A-nan fox worldly human weakness, of course try micro-island. Occlusion of the world, minister galaxy vi Chanh.

A-nan white Buddha language: Tathagata life, where is the prime. Thuong only u no, rules and regulations.

Vietnamese translation: Buddha told Ananda: "If the world people think this is naughty, then what do they think is favorable?" Ananda answered, "When Tathagata holds up his arms, he points to nothingness, that's called upon."

Teaching: The Buddha told Ananda: "If the worldly people tell you that the beings in the world consider this to be inverse, then what do they think is favorable, Tathagata asks him?" Ananda answered, "When the Tathagata holds up his arms, he points to nothingness, which is called upon." When Tathagata brought his arm to the head, it was called upon.

Kinh văn: The  Buddha is telling Ananda with a vertical arm. If this is reversed, end to end. Everyone in the world doubled their eyes.

Phonetics:  Buddha's life, the A-nan language: Nhược try crazy, Prime Minister converts. The human world, most contemplative.

Vietnamese translation: Buddha immediately raised his arm and said to Ananda: "Crazy island is like that, taking the head as the tail." Sentient beings in the world all see it that way. "

Teaching: The Buddha immediately raised his arm and said to Ananda: "This is the crazy thing, taking the head as the tail." Sentient beings in the world all see it that way. " It is foolish to call the opposite direction reversible and the opposite direction called just because the position is reversed.

Kinh văn:  Then you know you and your body. The cleansing method is analogous to invention. The name of Rulai is well known. The identity of Ru et al. is reversed.

Phonetic:  The rules of the body, such as Tathagata. Pure Dharma body, ratio of inventions. Tathagata chi body, name Chanh-variable-Tri. Classy class relatives, crazy nature.

Vietnamese translation: Should know his body along with the pure legal body of the Tathagata, according to which invented, the Tathagata body called the variable tri, and his body called Tanh crazy.

Explaining: “Once there is delusion in delusion, sentient beings immediately assume that their bodies and the pure dharmakaya of Tathagata are different. Should know his body along with the pure body of the Tathagata, according to which invented. On the delusion, her husband added love, so sentient beings did not understand this doctrine. "The Tathagata body called the variable itself, and his body called the madness. They believe that the body of the Tathagata is the main body transforming, ie knowing the true mind that embraces all the legal realms, the mind of true enlightenment. And they think their minds are crazy because of delusion and ignorance. They will assume that their nature is crazy. ”

Kinh văn:  Follow the rudimentary view of the Buddha body. Where to call the name of the reversal person is reversed. Yu Shi Ananda and the public. Staring at the Buddha's eyes is not instantaneous. I do not know where the body and mind are upside down.

Phonetic :  Depending on the custom, as the Buddha himself. Crazy confession fake name, originating origin, brand crazy island.

Vu of An-nan, data is popular. Chasing the contemplation of the Buddha, the pastless rebel Any mind, body and mind are crazy.

Vietnamese translation: “You should carefully observe your body and the Buddha, that crazy name, where is the crazy island? Then A-nan and the whole mass stared at the Buddha without blinking, not knowing where his body and mind were crazy. "

Lecture: “You should carefully observe your body and the Buddha, that crazy name. Please contemplate deeply, observe carefully. ” Buddha said, "To this madness. Where is the crazy? Then A-nan and the whole mass stared at Buddha without blinking, the same way the blind man stared and couldn't see anything. They did not take their eyes off the Buddha. I don't know where my body and mind are crazy. They could not recognize where their bodies were, madness. They were confused again.

Kinh văn:  Buddha rejoices and mourns Ananda and the public. The sound of the sea tide was heard throughout the meeting.

Phonetic:  Buddha mankind compassionately, who introspection A-nan, access to the mass. Play negative tide, turn fox council.

Vietnamese translation: Buddha started compassion, mercy Ananda and even the mass, should emit speech with sounds like the tide, teaching congregation.

Preaching: The Buddha began to be compassionate, merciful to Ananda and to the masses. When the Buddha saw that Ananda and the rest of the assembly were bewildered not knowing where he was going crazy, the Buddha immediately began to speak words with a sound like the tide, teaching the congregation. Gathering the masses with tremendous sound power, the Buddha completely attracted their attention and began to lecture them.

Kinh văn:  Good men, I often speak. The conditions of the color heart and the conditions of the heart make the conditions of the ideals appear.

Phonetic:  Chu Thien male suicide, self often discourse. Colors of charmed mind, access to mind, history of the Dharma, idealism.

Vietnamese translation: Hey the friendly men! Tathagata often says: "The rupa, the mind, the conditions, the states of use, and the conditions of dependent origination, are all arising from the mind."

Lecture: Starting with a great compassion, the Buddha said, "Hey men, good sons!" ie the majority of Buddhist men and women present in the assembly. "Tathagata often says: Lust, mind, conditions, and mental states with predestined conditions." Buddha said: "Previously, Tathagata has said many times." "Rupa" is for rupas, and "mind" is for dharmakaya. According to the Enlightenment Methodology, there are 11 rupas and eight dharmas. France belongs to 8 consciousness.

There are 51 things that belong to the mental consciousness, 24 things that belong to the mind that is not compatible with the dharma. Together with 6 immutable dhammas, constitutes all 100 dhammas.

Causes means 4 conditions: - The predestined body 親 因 緣: dependent conditions are instantaneous.
- Increased grace 增 上 緣.
- The charming fate 次 弟 緣: also called is infinite grace.
- Department of predestined relationship 所 緣 緣.
"All due to the mind disappears." All dhammas arise from karmic conditions and no dharma goes beyond manifestation even in a single thought from the mind. Since then, all phenomena - mountains, rivers, land, trees and countless birth phenomena. They are all born from the mind; all things are included in the mind. It is not that these dharmas contain the mind itself, on the contrary: absolutely all the dharmas around us, both natural and artificial, all come from the mind. If you recognize the true nature of your permanent residence, all these dharmas are no longer existing.

Kinh văn:  Both your body and your heart are present in your mind.

Phonetic :  Like the mind like mind, intelligent magic, intelligent crystal legs, center of artifacts.

Vietnamese translation: Body and mind are all things that appear from the mind of the mind.

Lecture: "His body and mind are all things that appear from the mind of the mind." "His body" means the body he is carrying today, and "his mind" means his consciousness. Both are manifestations from the mind of the mind. Is it beyond and beyond the consciousness that there is another true mind? Not so. That is your consciousness, which is in the mind of true mind, but because sentient beings do not know how to apply this mind and mind to the wrong mind, the mind makes it true. What a mistake, they have taken the enemy to children. Thus making them a myriad of madness.

Kinh văn:  Yun Heru and others have lost the originality of the original circle, the heart, the heart, and the treasure. Enlightenment.

Phon Phon :  Van Ha as equanimity, magic duty, magic center, mind magic marvelous nature?

Vietnamese translation: Why did you lose your mind, which is a mysterious mystery, but receive delusion in enlightenment?

Lecture: “Why do you, all sentient beings, lose the mind of the miraculous nature, which is the permanent mind of this ancient nature, which has been so enlightened to the mystery of fullness? pure and precious, but receiving delusion in enlightenment? " They think that they have understood the true nature of permanent residence, which is pure and lucid, but actually you do not understand at all.

You have not fully realized that you have the true mind, which is always full of wisdom and miraculousness, a pure and precious nature. You realize your mind is true. They think it is the mind that they already know, understand and that mind will enlighten. But in fact it is just delirious in the maze, you do not really understand. That's crazy, it's that you guys confessed to robbing children.

Kinh văn: The  middle puzzle is empty. In the dark, the  knot is dark.

Phonetic:  Realization of enlightenment, regret. No remorse, unknowingly violated

Vietnamese translation: Me into black has nowhere, in the nowhere soaked, soaked the dark into color.

Lecture: "Meow is out of nowhere." The pure, pure mind of mind, which is transcendent and enlightened, why do we suddenly "forget" our nature? Because of a concept of ignorance from the beginning, here means "ignorance,". Maze means ignorance of darkness, like nothingness appearing in a dream, so talking like nothingness.

Due to the darkness of ignorance, the void of darkness becomes extinct into the darkness of darkness. ant's intellect. This is a general career, the first in three international. “In that deluded nothingness, bringing darkness into color — the crystalline form from haunting. This is also the beginning of the Twelve Causes and conditions: ignorance.

Ngoan no, deluded delusional mind, relying on the ignorant force, should turn the wisdom of insight into the wrong view of instinct. This is called the minister, the second general in the three internationals. Because the beginning of the karma cannot be seen, the subjective seeing is so long that the ants' desire arises into the essence that it manifests.

It is also called Long look tired. Just like in a dream, people who are in a coma often find themselves with a dream body, a dream mind, and the surrounding naughty spectacle they find themselves living in, including illusions - like mountains and rivers. This is the general, the third general of the three sacrifices.

Kinh văn: There  are miscellaneous delusions and want to be together.

Phonetic:  Sac of delusion idea, thought General vi body.

Vietnamese translation: Sac mixed with delusion, getting the delusion as a body.

Lecture: Sac is mixed with delusion, receiving the delusion as a body. In obedience and ignorance, the darkness of the buttock becomes sharp - like a scene in a dream. Sac is mixed with delusion. Ignorance, predestination, kindness, consciousness. Thought is the mind of consciousness, and when it perceives rupa as a body, it is called nama. We are close because our own delusion created it.

Kinh văn:  Poly edge within the roll, an outer hypermetamorphosis interest. Disturbing phase, thinking of the heart.

Phonetic:  Capacitor charm, funky foreign fun. Kiss interference noise, of course.

Vietnamese translation: The group of predestined oscillations inside, roaming according to the external landscape, getting fuzzy generals mausoleum that makes mind nature.

Lecture: "The group of conditions fluctuates within, wandering along with the external scenery." There are many conditions combined to form the body and mind. At the time of these external conditions, you can say that from the six doors: eyes, ears, nose, tongue, body and mind; list of charming coast according to her 6, then 6 (base) her charm with contact. The outward tendency is the gross form of perception, which is often found in children.

In this case, the senses are attracted to the outside due to the scene. Exposed and deluded to launch outside the whirring noise everywhere because there is no wisdom. They did not know where they had run to; they cannot tell others whether they are in the East, West, South or North. This is indeed chaos and loss of control. "Getting that vague general to be honest."

You think that vague state of mind is your nature. You are in a state of ambiguity, not as lucid as if you have lost it - forgetting the mind which is often lucid and wonderful. But it really didn't go anywhere; you just seem to forget your true mind, because you receive the cloudy appearance of your mind, which is the mind, which is always full of magic, so you are distracted dynamic.

Kinh văn: I am  obsessed with it. Decided to be confused within the body .

Phonetic: The  most enchanting mind. Decision or vi, body color.

Vietnamese translation: Once the mind is wrong, then surely the wrong mind is in the body.

Lecture: You have been deluded due to your attachment because of lack of wisdom. "Once the mind is mistaken, then surely the wrong mind is in the body." You think that your true mind lies in this form. This is the first delusion.

Kinh văn:  I do not know the color of mountains and rivers around them parked imaginary empty land. Salty is Miaoming's true heart.

Phonetic:  Real body identity, foreign silver paint, nowhere. Clever marketing function, the center of the mind.

Vietnamese translation: Not knowing that from the body to the mountains, nothingness and the world are things in the mind of the true mind.

Lecture: Many people think that the mind is in the body. This is the most serious mistake. The mind outside the body reasonable? It is also not outside. But as I said, it is not the mind in the body. All of us are in our heart. So the Bible teaches, "You do not know that from the body to the mountains, the emptiness and the world are things in the mind of the true mind."

All of these phenomena flow from the base of your miraculous insight. It is not outside the body. So you have to realize that our true mind embraces nothingness and sums up everything; it is not nothingness and the sum of all images envelops us. If you understand this doctrine, you are no longer the one who has forgotten your mind.

Kinh văn:  For example, to clarify hundreds of thousands of seas. Abandoned only recognize a floating body. The aim is to exhaust all the waves of the entire wave.

Phonetic:  Such as glaring, cypress heavenly sea. Only chi received, most consistent. Section micro tide, along with sales.

Vietnamese translation: For example, leaving hundreds of thousands of large seas in silence, receiving only a floating bubble but for the whole big sea.

Lecture: “For what? Tathagata will give him an example. For example, leaving hundreds of thousands of large seas in silence, just receiving a floating bubble. " You just received a bubble floating on the vast ocean surface and said, "This bubble is the sea." Is it serious mistake? This is the same as Ananda said that the mind is in the body.

The mind in your body is as small as a bubble on the surface of the sea. Our true heart, which is the transcendental mind beyond the body, is as vast as the hundreds of thousands of oceans that you have never realized; you have not realized that your true mind is as vast as the hundreds of thousands of oceans. You only receive a small bubble to make a big sea.

Also, the mind and mind of permanent residence, the pure and lucid nature, is the nature of dharma, which covers the dharma realm, everywhere; That is our true heart. But you don't realize it is your true heart. This is like looking at a tiny bubble that claims to be the whole big sea. This is also a mistake when accepting the small mind in the body that is the true mind. The true mind is neither inside nor outside. All of you are complete and complete, just because you don't realize it. You don't realize your true self.

Kinh văn:  Ru and so on are the fans. It makes no difference if I hang my hand. Tathagata say to those who pity the poor.

Phonetic :  Nhì nhàng ie, mesmerized by the multiple. Like falling lobes, isometric difference. Tathagata theory, the possibility of being fake.

Vietnamese translation: You guys are in the crowd of enthusiasts, (also crazy) like Tathagata arm drooping no different. Tathagata said you are truly pitiful.

Explain: "You are blind among the blind. You are the ones who have not yet realized the taste or have not achieved the smokeless taste, you are all blind in the cloud. (As crazy as) like the Tathagata arm drooping no different. When Tathagata stretched his arm down, he thought it was backwards. When Tathagata raised his hand, they called it pros. Actually, the arm is neither positive nor negative.

Nothing is negative or negative, but the men who form it and call it 'pros' or 'negatives'. This is a delusion in a delusion. It was nothing, but you guys made it. There was nothing wrong with it, but you guys got it out. That means the blind in the haze. Just like mistaking a small bubble to think the sea is no different. "Tathagata says you guys are pitiful." The Buddha looked at those who were lost in the same message with great compassion. Sadly, those people piling up on one delusion.

Kinh văn:  Ananda inherited the sorrow of the Buddha. Weeping cross hands and white Buddha words. Although I inherit the Buddha as a wonderful sound. Wu Miao Ming Xin Yuan was consummated habitually.

Phonetic:  Ananda: Buddha saved compassion. Thuy khap rub prime, pediatric Buddha language: Self but admit the Buddha, as Thi Dieu-Yin. Enlightenment of mind enlightenment, fullness, often head to mind.

Vietnamese translation: Ananda listened to the Buddha's compassionate instruction to save the depth of the Buddha, crying and then clapping his hands and saying, “Although you can hear the wonderful magic of Buddha, you can realize the mind that is pure and clear. Resident,"

Lecture: As mentioned in the opening of the text, Ananda fell into the heathen and was in serious danger, near the brink of destroying the world. The Buddha told the Bodhisattva Van-enemies-professor-advantage to use the uncle Thu Lang Nghiem to rescue Ananda and bring Ananda back, and the Buddha taught Ananda very carefully not knowing how many times . So Sutra said: Ananda listened to the Buddha's compassionate teaching to save the depth of the Buddha's color, weeping and clapping his hands and saying that.

Ananda was so grateful to the Buddha that he did not know what to do, so An-nan could only cry. Tears flowed freely when Ananda spoke. "Although I heard the wonderful sound of the Buddha, enlightenment of mind which is pure and lucid, fullness of permanent residence. I was instructed by the Buddha to teach the miraculous doctrine just as I said, with such wonderful magic, now I have enlightened to my heart, which is lucid and miraculous. has changed. Now I realize that it is the true nature of my permanent, pure, clear mind. ”

Kinh văn:  And I understand the Buddha's voice now . Yuan Yuan is now looking forward to it. Acts heart dared to receive this recognition based yuan carefully.

Phon Phon:  Nhi falls to enlightenment, shows the Dharma teaching Present charming mind, admire admire. Plan to test the mind, taste vi, original duty center.

Vietnamese translation: But I realized the dharma of Buddha just taught me, I also used the mind of predestined to realize my wish. Even though I have this mind, I still don't dare to recognize that this mind has always existed.

Lecture: "But I realized that the dharma teaching of Buddha just taught me, I also use the charm of the mind to realize my wish." Ananda said that when he enlightened to the wonderful sound of the dharma and contemplated the mighty virtue of Buddha, Ananda still used his predestined mind to realize it. "Even though I have this mind, I still don't dare to recognize that this ancient mind has always existed." Ananda said that although he had realized that, he did not dare to admit that he had that mind. Ananda did not dare to fully admit that it was her true nature.

The Buddha explained to Ananda: "The mountains in the river, the sums of thousands of images, all appear from your mind. Everything is in his heart. ” Buddha explained that the nature of seeing is the true nature of our permanent residence. Ananda realized this doctrine, but Ananda did not dare to accept it and thought it was true to his heart. Ananda did not respond immediately. Therefore, Ananda asked again. Ananda always had something to ask.

Kinh văn:  May the Buddha mourn and declare a round tone. Pull me out of doubt.

Phonetic :  May Buddha be introspective, pronouncing the pronoun. Awkwardness fall base, rules infinity

Vietnamese translation: "Bow to the Buddha for mercy, propagandize the teacher, uproot the doubt in you, to return to the supreme religion."

Lecture: Why did Ananda not realize this doctrine? Ananda said that when he listened to the Buddha's teaching, Ananda used his predestined mind to hear the dharma. Ananda mistakenly thought that there is no predestined mind and that there is no dharma to be heard. This is a big mistake. This mistake Ananda made was like many other lay people. Ananda said, "It is true that you must remove the predestined mind, but when you no longer have the predestined mind, what do you take to listen to the dharma?" Will you not have the heart anymore? ”

Ananda still believed that the predestined mind was his true mind. Ananda did not know that his predestined mind, the mind that created all distinctions, attachments, consciousness, and the object of birth and death. If you eliminate the predestined mind and hear the Dharma, then it is called righteous listening. If you listen to the dharma with your heart, all dharma s are righteous dharma. If you listen to the dharma with predestined mind, no matter how much you hear, it always seems to be right and wrong. That is the mind of continuous doubt. You should listen to the dharma with your heart.

But Ananda knew that, so Ananda did not dare to accept what Buddha Shakyamuni said about the true mind. Ananda was afraid that if he realized the true mind, then he could no longer listen to the dharma, because listening to the dharma was the most important thing to him. Ananda thought, "It doesn't matter to me whether the mind arises or whatever, it is important for me to hear the dharma." That is the point that Ananda did not understand and caused Ananda to suspect. Because Ananda did not recognize this doctrine, White Buddha said: ""

"Bow to Buddha mercifully, proclaim the words of the sound. Sound tablet is the sound of the sound content does not prevent. Pellet is the most sound. It should be said: "The Buddha only uses one sound to lecture, sentient beings according to their own inheritance." When humans hear most sounds, they also understand; when the gods hear the most sounds, they can also understand; when the hungry ghosts hear the most sounds, they also understand; even when animals hear the most sound, they can understand it.

Every living being - human, heaven, Bodhisattva, Arhat, a billion-khưu, animals, species of hell, hungry demons - each understands the Buddha's teachings explained in one sound. When the Buddha preached, sentient beings just had to be predestined to the Buddha, no matter how far away they were from the Buddha, they could hear the Buddha's words as if they were right beside him. No need to worry about distance. Do you see that magic? So A-nan asked the Buddha to use the sound tablet to teach, to "uproot the doubt in you, to return to the supreme religion. I have not removed the doubt in my heart. The root of doubt remains in my mind. If the Buddha helps me to uproot that root, then I can realize supreme religion. "

Kinh văn:  Buddha told Ananda, Ru and others still listened to the law with fate . This method is also margin have to legality.

Phonetic:  Buddha A-nan fox! As for the superior, predestined hearing. Try heron predestined, non-prime legal nature.  

Vietnamese translation: Buddha told Ananda: "You are still using the mind of predestination to hear the dharma, then that dharma is just a predestined relationship (disappointment), not a dharma nature."

Teaching: In response to Ananda's request to remove his doubts, the Buddha said, "You are still using the predestined mind to hear the dharma, then that dharma is just predestined (hopeless), not dharmata. ” You still have the predestined mind, so when you hear the dharma, that dharma will also become dhamma. It becomes the arising and passing method, not the dharma nature. You have not yet realized the true nature of things. "

Kinh văn:  If a person shows a person with a finger. The other person should look at the moon because of his instructions.

Phonetic: As the opponent, only period. Belgian personnel only, satisfied audience.

Vietnamese translation: Like a person pointing at the moon with his finger to show others, the other person must use his finger to see the moon.

Lecture: “As a man points to the moon with his finger, the other person must use his finger to see the moon. Tathagata will give him an example. I pointed to the moon and asked him: 'It is the moon. Do you see it? ' That is for him to see the moon. ”

Kinh văn:  Ruofuguan means the moon body. This person is the only one who lost the moon. Why. Take the marked as the moon.

Phonetic:  Consistency only, of all possible. Try starting the only cause, loss of life cycle, heron period only. Trying to try? Of the criteria, micro smart moon trying.

Vietnamese: If you look at your finger and recognize that it is the moon, you will not only forget the moon but also your finger. Why? Because the finger is a bright moon.

Lecture: “If you look at your finger to recognize that it is the moon, then he will not only forget the moon but also his finger. But he refused to look at the moon that the Tathagata had pointed out; He looked at his finger again and said, 'Ah! It was the moon. The moon is like that. ' He took his finger to make the moon, so he forgot the moon. You have forgotten it! ”

In the previous text, it was said: "to forget the mind", here some people look at their fingers and recognize it as the moon, so not only do they not see the moon, but they do not recognize the fingers of the that person. Why? Because the mistake for fingers is the bright moon. They do not recognize both the moon and their fingers. Who are they? Ananda is the same. The moon is the true heart. The finger is likened to the dharma being spoken, because the Buddha preached the dharma to indicate the true mind.

So when the true light is forgotten, even the dharma cannot perceive it. So the Buddha said, "You are still using the predestined mind to hear the dharma, then that dharma is also predestined." I think such people are pitiful.

Kinh văn:  Qiwei means death. He also didn't recognize the darkness and the darkness. Why. That is to say that the finger body is lunar. There is no reason for both sexes, so is Ru.

Phonetic:  Starting only only. Unconscious subjugation, intelligent chi minh.

Trying to try? Obviously only, vi minh minh minh. Minh hanh Tanh, innocence willow. Herons like heron

Vietnamese translation: Not only did you forget your fingers, but also did not know the dark and light. What happened? For the finger is the light of the moon. So it is unclear light and dark. The same goes for you.

Lecture: "Not only did we forget our fingers, but we did not know the dark and light." They didn't realize what the moon and fingers were, so both the finger and the moon were forgotten. But nevertheless, nothing was lost. It is still there. Just because they do not understand. He does not understand or recognize the light and the darkness. In other words, this person basically does not understand what is enlightenment and what is delusion; what is ignorance and what is right understanding. "What happened? For the finger is the light of the moon. ”

He mistook the form for a finger as the dark light of the moon. So crazy? Everyone knows that. But he wants it anyway. "Then the light and the darkness are unknown." Even he did not understand the idea of ​​morning and evening. It is dull, isn't it? “The same goes for you guys. Ananda, he was like the wrong recipient of his finger claiming to be the moon and completely unable to understand what was morning and evening.

He listened to the dharma with his predestined mind, and he feared that if he realized the teachings on the true mind, he would no longer listen to the dharma. He thought that the true mind was only in the Dharma, so he mistook his finger for the moon. He could not point out the light from the darkness, which meant he did not have true wisdom. Go and listen to the dharma with predestined mind, if you need it, but the more you listen to him, the more stupid you will become. The more he wanders in search of a bridge, the further away he is from his heart. ”

No one knows what A-nan felt then. Earlier, when Ananda lost track of his mind, he was confused at what to do. Ananda bobbed on the seat. Now the Buddha told him to forget both his fingers and the moon, not knowing what Ananda thought. Buddha said the dharma is to show the mind. But Ananda misunderstood that the true mind is just a teaching. So the Buddha used the example of his finger and the moon to show this to Ananda.

Kinh văn:  If you say that the sound is your heart. This mind should be separated from the sound. For example, if there is a guest boarding kiosk. Going for a while and not staying often. The palm pavilion has nowhere to go and is called the pavilion owner.

Phonetic :  Obviously distinguished, Dharma discourse, such as false mind. Try self-interested mind, glass discrimination sound, property distinguish Tanh. Such as guests, dormitories. Temporarily just past, general cylinder head. Attorney General's family, the capital's past, the owner of the family.

Vietnamese translation: If taking the legal discrimination of Tathagata as his mind, then that mind should have separated itself from the sound distinctions speaking French, it must have discriminatory nature. Like a guest sleeping in an inn, taking a break and then going, not stopping forever; and the shop owner doesn't go anywhere, so he calls it the owner.

Lecture: “If taking Tathagata's discriminatory discernment as his mind, then that mind should have separated itself from the discernment of speaking dhamma, it must be discriminatory. If his mind in operation - the mind of predestination and making distinctions - is truly true, then it should have had a distinction - making a distinction from what it distinguishes. When he didn't listen to the dharma, he should still have a discriminating nature; Why is it like that? ” “Like a guest sleeping in an inn, taking a break and then going, doesn't stop forever. Guests stay for about two or three days;

They cannot stay in the hotel forever. But the shopkeeper doesn't go anywhere, so he calls it the owner. The innkeeper can't go anywhere. The discriminating mind is like a guest who temporarily stops in an inn, while the true mind, like the innkeeper, does not go anywhere. ”

Kinh văn: The same  is true, if you really feel like you have nowhere to go. Yun Heli has no difference.

Phonetic:  Probation as marketing! Nhe nh nh nh nh nh nh nh nhuy, nhk past the past. Van ha ly thanh, invisible distinction.

Vietnamese translation: This is the same, if it is true that his mind will not go anywhere, how to leave his voice without discrimination?

Lecture: “This is the same, if it is really your mind then you will not go. When there is no sound, the discriminating mind is no longer there. And if it is truly true that the mind is able to discern the sound, it means that when the sound stops, there is no more truth. How to leave the sound without discrimination? But the true heart is the boss, not the guest; So he didn't leave. Therefore, it is not true to make distinctions. You are wrong. ”

Kinh văn:  Si is so divided. I can't separate the hues without distinction.

Phonetic:  The principle of initiation, the disc distinguishes the mind. Distinguishing self-content, cups of form, no discrimination.  

Vietnamese translation: Then, not only does the mind differentiate sounds, but it immediately discerns Tathagata's vision, when leaving the appearances, there is no discriminatory nature.

Lecture: “Then, not only does the mind distinguish sounds. When there is sound there is discrimination, and when there is no sound there is no discrimination. This principle not only applies to sound, but also applies in distinguishing the shape of the Tathagata, when departing from appearances, nor discriminatory. When he saw 32 good generals and 80 beauty of Tathagata, he also began to distinguish in them; when he left them, the distinctions were no longer there. "

Someone disagreed: "I heard the sound of the lecture until I got home and I still heard it. I looked at everything, and when I closed my eyes I was still impressed by the sound. As if I'm seeing it. ”

Did you say that sounds are true or vain? Can you really hear it? It is only an impression from your eighth consciousness, that is memory, also known as "the distinctly precursor silhouette of the mind;" It is not true. It is an illusion. It is not the generals who make distinctions, because leaving the discriminating generals (discriminative division), there is no discriminatory nature (discriminative ability).

Kinh văn:  If there is no difference, it is non-color and non-empty. Sheli arrest ignorant of other offerings Di, from dharmas edge no resistance, respectively.

Phonetic :  As the city solemn, distinguished capital, non-free. The amnesty parade, soot vi minh empire, the word French coast, no discrimination.  

Vietnamese translation: So until the distinction is not, not sharp, is not it, but the sentence-amnesty-group ... mistakenly thought to be king. Leaving the legal ceiling, no longer distinguishing nature.

Preaching: The Buddha explained that leaving sound is no longer distinctive, and leaving nakedness is no longer distinct. “So - the same truth - until the discrimination is not, is not color, is not it,” When you reach the state where all distinctions are not, you cannot call it rupa or is not; not both. That is the state of keeping the mind calm. The pagan practice of this type of wisdom is completely forgotten. They think that the highest and most wonderful attainment is like that.

This is "the sentence-amnesty group ... mistakenly assumed to be king. Sentences-amnesty, Sanskrit means "cow stable." "Maybe the Gentile Magistrate lived next to the stable, or maybe they were right inside the stable, so they were called" cow houses. " Some people think that Cau-ly-ly is the mother's name. But I don't believe their mother is a cow. Sentinel-ly-ly is the name of one of the pagan Luc. He and others fell into obscurity, which means delirium without wisdom.

They were in a state of complete absence of discrimination, and essentially lacking in wisdom, so they became obscured by obscurity. The Chinese word black (昧) means dim, is one of the two words used to translate samādhi (right concentration) in Sanskrit. But the word black (昧) does not mean right concentration. Rather, it is like sleeping but not sleeping. You say you are awake but in fact you are in a daze.

Buddha said about this state in the above passage is not right concentration. When being able to enter the right concentration, the mind of the practitioner is usually clear (willow willow), but the pagan Buddha mentioned here has dark delusion. When they were in that realm, they found themselves having a life force with the heavens and the earth; their body is identical with that life force. Heaven and earth are very stable, and they are also very stable. But they do not understand that they have only a little spiritual energy of that kind, like the Arahantship, but they have not yet achieved the magical power of perfect fruition. When people talk about the miracles they witness, we must make a clear distinction. There are many forms of magical power, not just one.

This type of heathen calls that unknown state the king. Minh means nothingness. Everything is not, but it is not a vacuum, but it is obedience, a state of semi-consciousness, in which you 'don't feel what you are feeling and do not know what you are aware of. . ' They call it the emperor, the highest realm they achieve. That is their doctrine. "Leaving the mortal deeds, there is no more discrimination." Their "emperor" is separate from predestined dhammas, and there is no distinction when predestined dhammas arise. As soon as the dharmas arise, this pagan remains discriminatory. So king "of this pagan is that.

Kinh văn:  Then you will have your own heart, and each will have their own benefits .

Phonetic :  The mind like mind, the possessed perfection, the master vi vi?

Vietnamese translation: Well, his mind has a place to return, so what is his master?

Teaching: The Buddha told Ananda: "He thinks that his predestined mind is listening to the dharma. If he listens to the dharma with the mind of predestinedness, then the nature of the dharma is also the paramount. His mind was not discriminated when leaving the ceiling. Self-consciousness which has no discriminatory nature. Well, his mind has a place to return, so what's the master? Everything about his mind has a place to return, just like when he borrowed something from someone and returned it to them. If the mind exists thanks to the ceiling, then it will be returned to the ceiling. If everything has a place to return, then who is the master? ”

Kinh văn:  Ananda said, if I have a different heart. The Tathagata say that the yuan wonderful heart Yunhe no further. But weep and mourn for me .

Phonetic:  A-nan white Buddha language: weakened mind nature, the possessed perfection. Tac Tathagata theory, marvelous mind, magic, complete galaxy. Duy lobe anyone introspection, micro-declination theory.

Vietnamese translation: Ananda: "If your mind has a place to return, then why does Tathagata teach the mind of wisdom available to you? Bending to Tathagata mercifully just shows it. "

Lecture: Then the more Ananda became obscured, the more confused he became. Ananda answered, "If your mind has a place to return, If everything in your mind is not yours, then it must have a place to return to - then why does the Tathagata teach the mind of wisdom? Where to return? So why does the mind of this permanent mind pure and lucid? White World Religion, there is no place to return or what?

Vietnamese translation: The more I listen to this The Exclamation of this moral teaching, the more confused and difficult I am to understand. Bending to Tathagata mercifully just shows it. " The dharmakaya, sambhogakaya and dharmakaya of Tathagata are all very large. "Now, my wish." Ananda said, "As Tathagata, please mercy on us, Tathagata, please show compassion and no moral return."

Kinh văn: The  Buddha told Ananda, and when you see me, you see the shrewd yuan. Although this view is not wonderful and savvy. Like the second month, it is not the moon shadow.

Phonetic:  Buddha A-nan: drop ants fall, ants minh minh. Try non-knowledge, marvelous mind. As the second period, non-visual images.  

Translation: Buddha told Ananda: "Besides, when you see the Tathagata with your miraculous vision, that view is not yet a miraculous mind, but it is like the second moon. must be a shadow of the moon. "

Lecturing: The Buddha told Ananda: "Besides, when you see Tathagata with your miraculous vision of seeing, Your seeing nature when you see 32 good generals and 80 of the Tathagata's inherent nature pure intelligence. That view is not yet a mind-clear wonder, but it is like the second moon, not the shadow of the moon. Tanh sees basically is dependent on the eighth consciousness, also known as consciousness. The vision of the king can go from the good side or the evil side.

If it sublimates, it transcends Buddha nature. If it goes down, it becomes the 7th consciousness. Although the nature of the eighth consciousness is not in itself the true mind, but the true mind is included in the 8th consciousness. Tanh see is not the mind, the Buddha did not dare to admit that it is true. Tanh sees the true mind. Buddha proved it. The view we see is the true mind, but it is like the second moon, not like the picture of the moon.

What happened? If you rub your eyes with your hand, you will immediately see there are 2 moons. But the two moons are just one, a true moon, not a shadow of the moon as when we saw it appear underwater, Buddha called it the 8th consciousness, is the king, is the true nature center. You should not mistakenly believe that the 8th consciousness is not the true mind. "

Kinh văn:  You should listen to it, and now you will show you nothing.

Phonetic :  Listen to the king's hearing, kim thi thi nhuy, no facility.

Vietnamese translation: He now listen, Tathagata will show him what can not be returned.

Lecture: "Ananda, He now listen, Tathagata will show him what can not be returned. Ananda, he listened carefully. Do not be confused when listening to Tathagata. Listen to it. Now Tathagata will only show it to him, as he has just asked, why is there no place to return. Buddha started asking Ananda.

Kinh văn:  Ananda, this large lecture hall opens the east. As the sun rises, it shines. Midnight and dark moon, the clouds and fog are dark again. The gap between households is repeated. Looking back at each other between the walls. The difference is the return. The emptiness is full of emptiness. The image of Yu [ Tu* bo] is faint. Cheng Ji condenses the atmosphere and looks clean.

Phonetic:  Ananda! Try the large lecture hall, open the east. Japan rotation heaven, friendly rules magic. Mid-darkness, cloud service, civil service rules. Households encouragement, the principle of civil knowledge. Tuong chi space, switch to support shop. Distinguish the land, the principle of grace. Ngoan damaged chi chi, turning the market nature. Scum dust statues, rules of marriage. Chenghai Shroud stool, pure bar shop.

Vietnamese translation: Ananda, the door of this auditorium opens to the east, when the sun rises, there is light, in the middle of the night the moon is cloudless, the clouds are dark; Where there are doors, they can see it well; spot can see the charming coast, in the empty space, is all nowhere; spectacle blindly when dust aroused; the rain stopped and the sky was clear.

Lecture: "Ananda, this great door of the auditorium opened to the east, and when the sun was up, there was light." The great lecture hall of the Buddha's Sermon on the Lankavatara Sutra contains a large number of great Bodhisattvas, great Arahats, and Bhikkhu khưu, who come from the world's three great heavenly celestial objects over 10 directions. When the sun rises, it shines light into the auditorium. "In the middle of the night, the cloudless moon is dark and dark." The rising sun symbolizes people's wisdom, can illuminate the darkness.

Clouds and fog symbolize human stupidity. When the sky is cloudy and the ground is foggy, you cannot see anything. It symbolizes people in a state of utter stupidity, they have absolutely no wisdom and do not understand the ethics behind everything. They do not understand what is the way, what is the Tao. They want to practice the religion but don't know where to look. They want to do good deeds, but do not know how to proceed in accordance with the true Dharma.

Wisdom is bright and foolish is dark. But how to distinguish them? Could I have thought to myself, "Ah! I am a wise man I am so clever, ”so did I gain wisdom? Is not. The more agile you are, the more dumb you are, as stupid as a pig. Pigs are not able to consider themselves to be intelligent. And if you consider yourself intelligent, you are the dumbest person in the world, because you are too complacent.

"Look at me," you say, "There's no one else like me." If there is no one like you, then you are not truly human. And if you are human, then there is no case where there is no one equal to you, because everyone is the same. Do you understand that? This is very important. If you are not a fool, no matter who you are, never consider yourself unrivaled. You should not be too arrogant and complacent.

"Look at me, I'm unique." This is extremely stupid. This is like the first person so people don't know where to count. Why? Because if you want to be the first, everyone has their number. If you are the first true person, there are no numbers assigned to it. First place doesn't mean anything to those who are truly talented.

Extremely stupid people often call themselves smart, but smart people often don't know about their intelligence. They could not ponder their intelligence problems. In the dark, people cannot see anything, just like the blind, who also consider themselves smarter than others.

“Where there are doors, it is clear. From within, one can see outside. You can communicate everything without obstacles because you have the five eyes and the six doors. ” One day a disciple said to me, "After lunch, people instead of going to work, they go to bed." How does he know people go to sleep? Has anyone informed him? Because he has a Buddha eye, he knows what people are doing.

"So, what do you pay attention to other people's work?" Usually, when I am alone, people often work and do not notify me, they think that I do not know anything. Let me not bother them. I now have an assistant. I asked him to notify me of other people's mistakes. Now that everyone is reporting my work, I have evidence, so I can confront those who make mistakes. But do not be afraid. I didn't mean to ask details. Only serious things happened that I asked.

This disciple is my helper and if anyone steals anything, he knows; if anyone kills, he knows it. If I care about trivial things, I can do it at any time. If I don't mind trifling things, I can let things go. So if any of you think about stealing, don't be scared, and out of anyone who wants to do something that doesn't like me, don't be scared.

I haven't bothered with the details since this time. “Where there are partitions, fill up. Wherever there is a gap, we can see it outside. If we can block it, we cannot see it. Where the distinction is found coast charming. The special places were the general that he could see, whether it was inland mountains or groves, groves of forests, each of which was distinguished: high and low, good and bad, houses, gates, awnings, cottages, river way ... They are all generals who are differentiated by kindness, so they are predestined. In an empty space, nothingness.

Dark, obedient, useless places, are all unaware places; That is nowhere. The scene was blind when the dust sparked. ” "Blind" is when dust or steam rises from the ground. On the day without the sun, dust and steam look like smoke, but when the sun comes up, you see nothing. "Dust" is when the wind sweeps away sand and soil and blows up. Dust and blindness make the space dark and chaotic, like the view refracted by the sight of water bubbles, making the scene like a wavy wave flickering before your eyes. The rain stopped and the sky was clear. The text refers to the clarity as a clear sky after the rain.

Kinh văn: Ananda Ruxan  sees these changes. I am now back to the place. Yun Heben cause. The changes in Ananda will return to Japan. Why. No day is unknown, and the cause is clearly the day. So it is still dark and dark. Pass the household back to the wall. Fate is also stubborn and empty. Yu [ 土* 孛] is still dusty and clear. Then there is nothing like this in the world.

Phonetic:  Ananda! As for the audience try, do not transform generals. Ngo Kim Hoan, the duty of the people. Van Ha's duty?

Ananda! Try Chu transformation, intelligent daily rotation.

Trying to try? Countless ignorance, intelligent birthday wishes. Market perfectly updated, renders dark. Information complete protection, complete wall support. Dependent discrimination, good spoiled nowhere. Dust off the ceiling, pure bar. Rule worldly, necessarily own, any kind of export.

Vietnamese translation: Ananda, you see these generals transformed, now Tathagata all return to its origin. What is the place of departure? Ananda, these transformed generals, returned to the sun in the morning. Why? Because without the sun there is no light. The cause of the light is the sun, so it returns to the sun. The dark returns for the moonless night; smoothly returns to the door; bit containment returned to wall walls; Coast Guard returns to distinguish; emptiness returns to nothing; blind return to dust; in silence returned to heaven. Everything in the world is nothing but these.

Teaching: The Buddha continued to explain: "Ananda, you see these transformed generals, now Tathagata all returns to its origin. Whether they are light or dark, pine or dark, charming or empty scenes, silent or obscure, all of these eight generals can return to the place they came from (the mirror). What is the place of departure? What is where they appear?

Ananda, these transforming generals: You should listen carefully and pay special attention to what I am going to teach about these eight manifestations of transformation. Am returned to the sun. Why? Because without the sun there is no light. I will return the light back to the sun. Without the sun there is no light; when it is dark, light is returned to the sun. The cause of the light is the sun, so it returns to the sun.

Therefore, the Tathagata brings light back to the sun. Do you agree? Ananda, do you have any ideas? ” Ananda did not say anything, even if An had other doubts or wanted to ask something more, An could ask at this time. But Ananda was silent. So the Buddha explained, "The night returns for the moonless night." Will return the night for the moonless night. In China, the moonlit night is called "white moon" and the moonless night is called "dark moon", this does not mean that the moon emits black light.

That translation is too close to ruin the meaning. When you eat, you should digest the food, which is the same as for the meaning of this passage. Do not think that the Shurangama Sutra says that the moon emits black light; That also means eating without digestion. So what's the use?

“Smoothly return to the door; The bit compartment returns to the wall. The visible place now returns to the large door and window because it has a gap; while the fillings are not visible, now return to the wall. ” “The charming affinity returns for discrimination. The charming scene now returns to the mind of discrimination. Empty returns to nowhere. Empty place returns for vastness. Misty returns to the dust. Dust and blindness both pollute the air and now return it to dust.

In silence returned to the sky stopped. Silence is returned to the clear sky. Everything in the world is nothing but these. The eight metamorphic generals that Tathagata has just taught, including 4 pairs, cover everything from the simplest in the world to the few, the many, the far, the near he can see, all have room. to return. "

Kinh văn: I  see eight kinds of seeing savvy, whoever wants to return. Why. If still Yu Ming. Then there is no dark sight when it is unknown. Although there are no differences in light and dark and other differences.

Phon Phon :  Nhu ants bowl strains, ants, Tanh, and sex lobes completed? Trying to try? Disadvantage proving smart. Clogged ignorance of the time, invincible comments. Although proving equal, racial differences, ants are not different.  

Vietnamese translation: As for his lucid nature see the other 8 generals, where do you want to return? Why? Because if it returns bright, then when there is no light there is no darkness. Although each morning and evening are different, but the view is not different.

Lecturing: "As for your lucid nature, you see the eight generals. Where do you want to return them?" What about the pure, lucid nature of his being able to see the eight manifestations of transformation that the Buddha just explained? "Should return it?" - The Buddha asked Ananda - "Why? Talk fast." Buddha said. Where does his discerning nature return to these? What Buddha wanted to say was: "Where are you going to return that nature to, because there is no place to return it to?"

Because if it returns bright, then when there is no light there is no darkness. Because if you return the nature to see the light, it should not see the dark; But actually, it feels dark. Therefore, it is not returned until morning. You cannot say that seeing returns to the dark, because when morning comes, nature sees still. Although each morning and evening are different, but the view is not different. Although the morning and evening are discussed here alone, it goes hand in hand with six other things.

Every phenomenon, every transformed general can have its own nature. But what difference does he say exists in seeing? What is the difference? When seeing, it is also seeing; when you see dark, you also see; when seeing in silence, is also seeing; When you see it, it is also seen; when you see clearly, you also see; When you see the chamber, it is also seen. What's the difference here?

Someone said, "There is certainly a difference in seeing nature. When he sees light, nature sees that it is bright, When he sees darkness, nature sees that it is dark. Isn't that discriminatory? ” Correct. The distinction arises when he recognizes morning and evening, not because of his seeing nature; it is because of the discriminating mind, his predestined mind created it.

Do not take it as a nature to see. The knowing of light and darkness is the mind's consciousness. Your vision of seeing things is the same as seeing things without distinction. Capital without discrimination. The discrimination is due to your mind. Everyone should pay special attention to this point. Do not think that the discriminating mind is the source of the wisdom from your seeing nature.

Kinh văn:  The repayables are naturally not ru. Those who do not return are not who you are.

Phonetic:  The language is complete, natural and natural. Any real fake, non-lobular pediatric?

Vietnamese translation: Things that can be returned, of course not him. What's not returned, who is he?

Lecture: This particular passage explains extremely good morality or just a few words. “Things that can be returned, of course are not you. The ones that can't be returned, who are you? ” All transformation heroes are returned to its place. Those generals are not you. What is with him does not go anywhere else, is that he will not return - it is not yours. If it was not his, it should have been returned somewhere. But he could not afford it. He wanted to give them they didn't accept. He returned it to the morning, but no need.

He returned it to the dark, but I did not like. He returned it for silence, but silence did not accept. He returned it to blindness, but blindness did not need. If you could just throw it away, then you won't be able to see it anymore. It is something that you cannot throw away. “Even if he did witness it, he couldn't do it. He did not have the magical power to cast his own nature to others so that he could no longer see, "

The Buddha said to Ananda: "If it is not his nature, who is it? He still did not dare to claim it was his, he still did not understand. Ananda, you are pitiful. " Only a few of these words clearly explain the ethics, and the Chinese text is very good. If you want to study Han Chinese without studying the Thu Lang Nghiem Sutta, your study is not complete. If you have already studied the Sutta Pitaka, then when you write your thesis in Chinese, perhaps the classical Chinese scholars will hardly match your ability to write Chinese.

Only understand part of the Sutta Pitaka, the use is endless. Those of you who are interested in studying Chinese literature should not miss this opportunity to learn this wonderful text. Do not enter the mountain of jewels and return empty-handed. Don't be like a bear entering the field to eat corn. The bear breaks a corn under his armpits and breaks the other arm into the other armpit. When he did, he dropped the first corn, then he came and broke the third, dropped it into the first armpit, and he dropped the second corn again.

Every time he thought he was carrying a lot of corn, but he looked back after he left the corn field, found he only got one. When you go into the mountain of jewels, don't be overwhelmed by the sight of so many things, so that when you decide to pick one up, drop the object you've picked up earlier. This explains that the sutra you are listening to lures mountains of treasure. Truly this business is more precious than the treasures in that mountain, more precious than gold, silver, crystals, piles, rubies.

What happened? Because if you understand just one verse and then diligently practice and try to apply it in your life without interruption, if you proceed elaborately, you will become a Buddha. So that value goes far beyond the mountain of jewels. Don't be like "picking a black bear and dropping it as soon as you get corn." Both the Chinese literature and the meaning of this sutta are superb.

There is nothing about the Shurangama Sutra which is not beautiful. Only watch the sutras if you accept this. If you accept to study sutras, no matter what happens, even if I hit you and kicked you out, you would not go. That is what happens if you truly understand, and it is an impossible state.

Kinh văn:  You know that your heart is beautiful. Ru is confused and mourning this round. In life and death is often drowning. It is so miserable.

Phonetic:  Rule tri as mind, duty magic clarity. Like late love, mourning duty life. Popular birth and death, often adventure. Thi Lai Tathagata, listable ability.

Vietnamese translation: So know his mind which is pure, pure and lucid, which he himself deluded, lost nature, suffered samsara, often drowned in the sea of ​​life and death. So Tathagata for mercy.

Lecture: Buddha Shakyamuni said: "The object that is returned is not you, while your things are not returned, what is it if not yours?"

So know that his mind is pure and transparent. But he still did not realize. What he didn't realize was his true heart. But he fell in love with himself, lost his nature. His true heart had no place to return, but he was ignorant - he did not understand, he was deluded - it was both true and false. That is the meaning that I said before that he forgot his true mind. It was something that normally belonged to him, but he didn't realize it, so it seemed lost.

Accepted reincarnation. His true heart abandoned him. If anyone does not realize his true heart, then forever they are sunk sublimated. Although the true mind is not really lost, immersion is real. People fall into the sea of ​​misery, struggling in one way and the other, often immersed in the sea of ​​life and death. Being in the sea of ​​sorrow and death is as if it were tossed on the surface of the sea and then drowned. If you cannot stop life and death, even if you can hold water and know how to swim, then after being flung up and down many times, you will sink.

So Tathagata for mercy. The water in the ocean of samsara lures the karma you have created. In this stream, you rise up and down inside your body. That symbolizes the arising of ignorance and creating karma. Beings create karma because they do not recognize the true mind. Should say: "The ocean is immense." It has no limits. Sometimes you are thrown up on the sea surface, sometimes deep down. It is dangerous to be in that sea. That makes Ananda so pitiful.

Kinh văn:  Ananda said, although I know this, there is no return. Yun He knows that it is my true nature

Phonetic:  A-nan white Buddha language: self, although tried, knowledge Tanh imperfect. Van Ha DAC tri, marketing fell true nature.

Vietnamese translation: Ananda: "Although I know this nature will not return. But how to know it is my true nature? ”

Teaching: Buddha explained once to Ananda but Ananda did not understand. The Buddha preached a second time and Ananda did not understand. The Buddha preached three, four, five, six times but Ananda still didn't understand. Ananda still didn't realize his true mind. Now Ananda had another suspicion. Ananda said, "I know that this nature will not return." The word "realized" revealed the suspicion of Ananda.

In fact, Ananda said that he knew Tanh saw no return as the Buddha just explained, but in reality, Ananda did not know what it was. In his "knowing" the nature of seeing no return, a question immediately arises, the doubt lies in it and comes from the so-called know. "But how to know it is my true nature?"

Now Ananda presented it more clearly. "I know that nature sees no place to return, but that which is not returned is an object, how do I know that is my true mind?" If Ananda did not doubt, if Ananda really realized, why did Ananda not know that it was his true nature? Ananda knew that morality could not return the nature to any place, but Ananda still did not know that the seeing nature was really the nature of the mind. After all, after the Buddha explained, Ananda did not have the true mind. It is still forgotten. I believe that right at this point in the text, Ananda was in a state of complete forgetfulness.

Kinh văn: The  Buddha told Ananda, I asked Ru today. Jin Ru has not been clean. Seeing the buddha's divine power is seen in the first zen, and it must be barrier-free. And Analu saw Yan Futi. Like the palm of the temple, the Morro fruit.

Phonetic:  Buddha A-nan: maize gold question. Kim as a privileged, pure smuggled. Excess Buddha power, knowledge of Zen, prime obstacles. Pediatric A-law, Di-match-title. As central attorney general, am ma la fruit.

Vietnamese translation: The Buddha told Ananda: "Now Tathagata asked him, now he has not witnessed the result of pure smuggling, but due to the majesty of the Buddhas, he sees the First Jhana without stopping. And Mr. An-na-law-da see the realm of Match-match-title as see the left amala in the palm of the hand. ”

Preaching: The Buddha saw that Ananda was truly pitiful, because Ananda was only dedicated to learning the texts. Ananda asked again and again, and could not understand it after being thoroughly explained by the Buddha many times. This problem arises after another problem. As they say, “Leaf branches usually grow from burning eyes. There is no branch, but A-nan likes to create leaves by joining branches from the eye nodes. So An-nan really pitiful, the Buddha used ungainly mind and pronoun great compassion to teach Ananda.

You should wholeheartedly love anyone who is least friendly with them. That means "ungainly pronoun. Even if they are not charming with you, they are not with you, you have to be compassionate towards them. I once told you, “One person is all people; Everyone is just one person. ” All is one, one is all. That means great compassion. For example, I consider your difficulties as well as your own. I always think of a way to alleviate your troubles.

As I often see my disciples smoking, I hope that sometimes they will not smoke anymore. If you do not smoke, you can breathe the same air as the Buddhas. If you refuse to quit smoking, the dark cloud you breathe in and the fog you exhale will block the light of the Buddha shining on you. The practice of smoking causes suffering, and that is not compatible with the Buddha Dharma. If my disciple really wants to study according to the Fa-rectification, without quickly quitting smoking, then I will regard it as myself doing something incompatible with the Dharma and causing suffering.

What happened? Because I put myself in the mind of the great compassion of the Buddhas. So I expect no one to do bad things. I hope everyone is perfect. When one of you is not a perfect person, I feel that I am not a perfect person, because I am just like you. So, because I hope to be a good person, I also think of a way for you to be a good person too. That is the meaning of great compassion. If everyone in this world has such a wish, then the world will have no war, struggle, hatred. The Buddha told Ananda: "Now Tathagata asked him, now he has not witnessed the result of pure smuggling.

He has not yet witnessed the fourth fruit of A-la-Han. The purity in smuggled fruit is the purest in purity. No more pollution. It is very easy to say but it is very difficult to achieve. In that realm, the eyes, ears, tongue, nose, and body are not polluted. When your eyes see the scene and then follow it, it is contaminated (smuggled). If your ears hear something, and you don't apply elaborate counterfeit texts that roam around to listen, that's also defiled.

The nose follows the aroma, the tongue likes to taste, the body likes to touch, the mind prefers to be predestined to dhammas: these are the same cases as defilements. I explained before, smuggling is like a jar with a hole in the bottom that will leak when containing water. If you do not practice and have not yet proven a contraband, then you are like a leaking vessel. You flow often from heaven to the human realm. From the human realm flows to the animal realm and from the animal realm flows to the hungry ghost realms and hell. You roll up and down in the mundane, not knowing where you are, depending on the karma you have created. "But due to the majesty of the Buddhas, seeing the First Jhana does not stop."

Although Ananda has not yet witnessed the pure and unrighteous taste, Ananda can rely on the mightiness of the Buddha to see the First Jhana. Ananda opened Buddha's eye, but he still could not see the First Jhana. When being declared Buddha eye, there are thousands of different levels of error. Simply open your eyes and see things as you see them with your eyes. Some people see 3 miles away, some people see 7 miles, some people see 10 miles, some people see 30 or 300, 3000 miles.

At its highest, some people see 84,000 miles and can observe all phenomena occurring in 80,000 lifetimes. That is not the case when your eyes are open and things are visible. It is only thanks to the miraculous power of the Buddha that Ananda can see the First Jhana which is clear and clear without obstructions, like Mr. A-na-law-da, sees the Yama-match-Elder A- na-law-da is the first heaven. His name in Sanskrit means "not poor".

Chinese translation is Bần - 無 貧. In this life and subsequent lives, again in the future, Anabasite will never be poor. Venerable An-law-da is cousin to Buddha. I mentioned before, Venerable Ananda has a very strange disability: whenever the Buddha lectures, the Venerable falls asleep. So the Buddha scolded:

Hey man! Why do you sleep
like a scallop in a hard shell?
He slept for a thousand years The
name of Buddha and then he did not hear.

The oysters lie in a hard shell and never stick their heads out. When the Buddha scolded him so, he immediately aroused enthusiasm: never sleep again! The monk opened his eyes wide and slept day and night. After 7 days and nights without sleep, the Venerable became blind. The Venerable came to the Buddha to ask for help, the Buddha told the Venerable not to be sad, and then taught the Vajrayana practice. Due to this diligent practice of the eighty-samadhi, Arahant achieved the divine eye-contact, and he could see the realm of Match-the-title, that is, the world of this lady, as if watching the fruit of the amamada in the palm hand.

There are many realms of Match-title, where we live only one. The mango fruit grows in India, not in China. I don't know if this fruit is in America. But the main point is that the world is so wide, clearly seen by Anabachas like a piece of fruit in the hand. I would like to talk more about Venerable Ananda. In a previous life, he was a very poor farmer. Everyday he uses a kind of muke of very poor quality and cheap to eat.

He has no money to buy meat, milk or anything other than this coke. One day An-law-da met an elderly female-khưu Bhikkhu in the mountain. The Bhikkhu khưu is an old witness of Buddha. On every Saturday, the Bhikkhu khưu descended on the mountain to beg for alms. He brought the bowl in the order of alms round in 7 houses, if coming to the last house without anyone offering anything, the Bhikkhu-khưu also brought the bowl to the mountain and refused to fast.

One day, famines roamed the area, nobody had enough food to live. Food is very expensive. The Pratyeka Buddha went down to beg for alms, until the 7th house, there was still no one to offer. According to his wishes, could not bring the bowl back. On the way back to the mountain, the old Bhikkhu khưu met a farmer, he greeted him: "Teacher, can you beg for food to eat today?"

The Bhikkhu-khưu old replied, "No, I can't stand it." The farmer thought, "You are not begging for food today, which means you will be hungry for another 7 days until you go down to the mountain to beg for alms again." Can't let the teacher starve. If you don't criticize your coke, I will hold back and ask for alms for you. ”

The Pratyeka Buddha was very happy. Why? Because he had been hungry for 7 days, and if he returned to the mountains with empty bowls he would be hungry for 2 weeks. Although he was enlightened, this life, he still needed food. He was too hungry to have nothing to eat. So he was very pleased. "The feeling of his great merit." - The old khưu said the old khưu to give merit to the peasants: the position of giving alms

The so-called Busch who
tất hoạch kỳ lợi ích
they gain their interest
nhược vị lạc cố thí
if it is applied to the music
hậu tất đắc an lạc.
After security will be must.

Meaning: Now try to guess what happens to the farmer who made offerings to the Pratyeka Buddha? A very strange thing happened. If I tell you, it must be hard to believe. I also find it hard to believe. But Buddha Shakyamuni said it in the sutta, so there was no reason not to believe it. You have to believe that unbelievable thing. What happened?

When he hoeed, a rabbit jumped from his face to the ground and lay there without moving. He panicked, not understanding why the rabbit jumped on his shoulder. He tried to find ways to chase it away, it is still there. So he immediately left home, surprising his wife for some reason. When she got home, the wife saw that the rabbit had turned into gold. After that, every time he took the gold from his rabbit to exchange it for money, the gold he had just filled with himself.

Since then he became a wealthy man, he did not dare to sell the whole golden rabbit. So he cut off the four limbs of the rabbit to sell, when he returned home, the four legs grew out again. So his wealth is endless. Not only is he rich in this life but also in the next life, the next life until 91 lives, whether born in heaven or in the human world, or wherever he was born. So called An-na-law-da, which means never poor (impoverished - 無 貧).

In Buddhism, giving is "releasing one, enjoying thousands." In the Sutta Pitaka the Bodhisattva vow also teaches the same. You have to believe this moral deeply, don't doubt it at all. Look at the deeds of Ananda, helping the Pratyeka Buddha through his hunger by offering his daily ration of coke and cup, and the Pratyekabuddha giving up his merit so A- na-law-da has received the blessings of endless wealth.

In China, when there are 1,000 monks, then surely there is also an Arahantship. You should think that all the monks you meet are Arhat, although it is not easy to meet, and Arhat is one of a thousand. But you can still meet Arahant if you recognize him. Venerable An-na-law-da only offered to a monk, but the monk was Pratyekabuddha, so An-na-law-da received such a great blessing. So why is the Pratyeka Buddha not offered some food in the alms day? Again, this is explained by cause and effect:

Tu Phuoc is not a monk,
Elephant wears a pearl.
Tu Hue does not practice merit,
La-Han on not bowl.

If you only know wisdom, say, "I will study sutras and study Buddhism." It is very good, you will have wisdom. But you should also practice almsgiving. You must know how to practice both blessing and wisdom. You should practice merit by making offerings to the Three Jewels. If you do not cultivate merit, in the future when you are an Arahant begging for alms, no one will offer any food because you have never cultivated merit.

On the other hand, if you only care for merit and do not practice wisdom, if you can only do good deeds, practice almsgiving, then in the future you will be like an elephant adorned with pearls and peanuts. You will abandon this body and become a big mute elephant, full of jewels and jewels. In ancient times, women wore this type of jewel in their hair. Ngoc anh stray is beautiful on the outside but empty inside. People who practice merit will not cultivate like an elephant carrying a stray pearl. So when you cultivate the path, you should cultivate both blessing and wisdom, outside cultivating merit, inside wisdom until you attain enlightenment light. So you have the reciprocal induction with the path.

Kinh văn:  The bodhisattvas wait to see hundreds and thousands of worlds. The ten directions are here to exhaust the dust and clean the country. All sentient beings cannot be overestimated.

Phonetic:  Chu-Bodhisattva class, knowledge about heaven. Tathagata Tathagata, along with the ceiling, pure country, unconvinced wishes. Beings are marketed, not to be composted.

Vietnamese translation: The Bodhisattva ... see hundreds of thousands of the world. The ten directions of Tathagata all see the end of the pure land as the number of bare mounds does not miss any place, and sentient beings see clearly not too narrowly.

Lecture: The level of seeing differs greatly. Preliminary results A-la-Han have not seen the realms of the First Jhana, while the Second row of A-la-Han can see the First Jhis realm but have not seen the Second Jhana. Row Three results A-la-Han can see the Second realm of meditation but have not seen the realms of the Third Jhana; unless they have the blessing of the mighty Buddhas, in that case, can they see the Fourth Jhana and the Fourth Heaven? Row of Bodhisattva ma-ha-slaps, the enlightened, the other; The Bodhisattvas ... see hundreds of thousands of worlds.

The Bodhisattva Bodhisattva can see 100 worlds, the Second Bodhisattva can see 1000 worlds, the Bodhisattva Bodhisattva can see 10,000 worlds. What they see in every enlightened fruit is not the same. Ten Tathagata all see the end of the pure land as the number of mote ceiling does not miss any place. Only the Buddha in the ten directions can see the stately pure realms of the Buddhas; you see very clearly throughout.

As the Sutta says, "All sentient beings, if there are many thoughts, Tathagata all know." When the Bodhisattva has been able to be forgiven, they know what is going on in your mind without you having to say it. The Buddhas also know your mind so clearly. And sentient beings see clearly not too narrowly.

"Sentient beings" are mere mortals. Compared to the view of the saints, or the Buddhas, you cannot see more than 1 in 10 inches or 1 inch in height, even if you have to use all your strength to see. Buddhas can see through the pure realms as much as countless mote, and you cannot see one. You cannot see all this Former Kim Son (San Francisco).

If you look on the right, you can't see on the left; If you look on the left, you can't see on the right. If you look ahead you cannot see the back; and if you try to look behind you cannot see ahead. The human eye has many obstacles. Even if the nature of seeing not arising does not die, your body has a limit, which is why you cannot see.

The Arahats, the Bodhisattvas and the Buddhas all have the divine power of the eye, so their transcendent nature has no limits. Now look at the view of ordinary people: now I can see you, but if I bring the paper to my eyes, I can no longer see it. The paper is only one-tenth the thickness of the board, but does not prevent the panel from showing. That is the limitation of the view of ordinary people. If you can open your eyes, of course you are no longer limited and you can see all phenomena. Compared to the Buddha, we are far too far from him.

Kinh văn:  Ananda, the palace where I and Ruguan lived. See the land, air and sea in the middle. Although there are all kinds of faint images. It's just that the dust is in the way.

Phonetic:  Ananda! Drop the ferocious corn, Tu Thien Vuong shop, the headquarters of the palace. Intermediary exhibitors, marines not operating. Tuy property Minh minh, strains of images. Extremely non-ceiling, discrimination afraid save.

Vietnamese translation, Ananda, I again with him see the palace of the four heavenly kings, and see all the species in the water, on earth, in vain, although there are many different dark and light images, but they are all precursors discriminatory distinctions.

Teaching: The Buddha explained to Ananda again: "Ananda, I again with you - now we, you and Tathagata - see the palace of the four heavenly kings ..." The heavenly sky of the four heavenly kings is the heaven near them most of us, located halfway between Mount Tu-di. The four great heavenly kings include: the east is Tri Quoc Thien Vuong, the West is Quang Muc Thien Vuong, the South is Tang Thien Vuong, the North is Da Van Thien Vuong. The life of sentient beings in the four heavenly realms is 500 years;

After 500 years, they had to suffer misdemeanors, five general appearances, as I have said before. One day and one night in the heavenly realm of the four heavenly kings is equal to 50 years in the human realm. You will ask, "Why is that?" I will give an example that is easy to understand. If we feel good, then time passes without us knowing it. We feel the day is too short. We all are the same. Because it was so happy in heaven, one day and one night there was equal to 50 years in the human world.

Why is 50 years a long time in the human realm? Because in the realm of ordinary people there is sorrow, suffering, struggle, quarrel. People are busy from morning to night, they have no idea what they are doing. They were like a fly hovering all over the south-east and south-west without knowing what they were doing. You don't have any merit in this world, so the life time is very short. Again, one day and one night in the human world is equal to 50 years in the hell realm, because the suffering in hell is so intense, so the sentient beings who are there there feel very long time. From this point you should know that time is not short or short.

Previously a disciple asked me, "What is time?" I replied, "There is no time." Time is just a long and short idea for each person, that's all. If you are happy all day, 50 years pass without you feeling it is a long time. If people's lives are full of bliss, if they are not worried, angry, sorrowful, angry, afflicted, then life is like a short time - in a flash. After all, time is nothing more than discrimination based on one's own ideas. When I say no time to me, I no longer know the time, I am so busy that I no longer know the time, and I have no intention of noticing it. And look at all the species in the water, on the earth, in nothingness—

That is, considering all living beings, the creatures do not miss any species. Although there are many different images of light and shadow, they are all preceded by discrimination and hindrance. It was all bare dust before his eyes, only aroused in fear from his discrimination. It is not his own thing: it is only the outer world of dust. This dust is a 'concern.' It stuck in his mind, but it did not belong to him.

Kinh văn:  You should separate from him here. Now I will choose what you see. Who is my body and who is the object.

Phonetic :  Like trying, discriminating self. Kim mai nhuy nhuy nhuy, triet bi trung trung. The lobes may fall, the lobes of the objects are.  

Vietnamese translation: You should right there distinguish what is you, what is material. Now Tathagata let him choose in the view, what is the mind, what is the object.

Lecture: Because Ananda has not yet realized the doctrine of the true mind, Ananda has not yet been able to differentiate between the true mind and the defiant mind. Buddha Shakyamuni taught Ananda: "In all of these things, nothing more than a precedent. It is the scene before your eyes - often discriminating and obstructing. ” He should right there distinguish between what is himself and what is material. Ananda, right here, he should distinguish between what is his nature and what is the phenomenon of phenomena. The "self" here is only for one's true mind. "The other" indicates the being of phenomena. "Now Tathagata let him choose in the view, what is the mind, what is the object."

"The self" is the only body of seeing nature. Can you tell that from the characteristics of phenomena? Reflect on yourself and ask yourself if you can tell the difference? If you differentiate, then you are smarter than Ananda. Otherwise, you are not as flexible as Ananda. Everyone can retest their perceptions.

Kinh văn:  Ananda, see you very much. From the Sun and Moon Palace, there is nothing right. To Qijin Mountain, Zhou Biandi's view. Despite all kinds of light, it is also nothing. Gradually, the bird is flying. The wind and dust are rising, the trees and mountains, the grass and mustard, and the animals and the salty things are not ru.

Phonetic:  Ananda! very like ants Tung update the moon, non-visual objects Kim Son furniture, chu chu chu consistent. Although strains of photosynthesis, egrets. Shop shop wing shop, still pretty ostrich. Tran tran movement, carpentry paint penetration. Thao about the animals, the jaw-like object.

Vietnamese translation: Ananda, the ultimate source of his view, from the moon, is the object, not him; until all seven mountains of gold, considered throughout, emitting countless light, are also things, not him. Time to watch clouds floating birds, wind, dust, forests, mountains, rivers, vegetables, animals, animals, not him.

Lecture: The teachings in the Shurangama Sutras are so wonderful that it is hard to speak, hard to imagine. Just by being enlightened yourself. Like what? Inexpressible. Why do you ask what it is like? Ananda, with extreme strength, he saw it. Examine it to the extreme, the very end of his seeing nature. From the sun and the moon, all are things, not you; to all seven mountains of gold. Seven mountains in gold (Seven hands painted). These seven mountains surround Mount Tu-di. Surrounding the four sides of Mount Tu-di are seven golden mountains, each surrounded by seven large seas containing seven types of perfume.

"Where are these mountains?" - You ask: "I will come to get some gold to get rich." I will not tell. If you say, you will come to get gold, then the gold in that mountain will be depleted, how is it called the golden mountain? Tu-di in Sanskrit means Noble - 妙 髙. Surrounding 4 sides of Tu-di mountain are seven layers of golden mountains. Now I will tell you something. Even if you have not taken the Five Precepts, you must not steal gold from that mountain. The gold in this mountain is mine. If you steal gold from my mountain, I will say your spell and your head will ache so you cannot steal it. Do not attempt to bully this monk; he has a lot of energy.

“Look carefully at all places. Use your heavenly eyes to see, use your Buddha eyes to see, use your lily to see. Looking around, though emitting countless light, is also the object, not him. Of all these phenomena, tell me, what is his? Find fast. Watching floating clouds for the first time, floating back and forth in the sky, birds flying overhead, wind blowing. ” I know no better way to explain these lines in the text. I had to stop and ask Lu An Great Teacher. Here the Sutta says very clearly the wind, but the Sixth Patriarch Bao Dan said: "It is not the wind, it is not moving ..." What is the wind?

Lu To Phap Bao Dan said: Here, though, it is unclear who the mind is. Is your mind moving or my mind moving? Is anyone else's mind moving? Who's the mind? How do I explain this verse? There is no way to explain. People do not know what is moving. Sixth Patriarch Bao Dan said that it was not the wind. Here, the Sutta Pitaka says wind. Where do you give the right place? If you say the mind is moving, not the wind moves, then whose mind is moving? You answer, "I don't know."

“You don't know, then it is not your mind that moves. If your mind is not moving, who is moving? Okay, I will explain the meaning of this text in the most custodial way. We simply say the wind is moving. The mind is not moving, my mind is not moving. Other people's mind doesn't move. The wind was blowing and blowing black smoke and steam. The movement of the wind signifies heat. Ngocang got angry, causing the storm to uproot the tree and blow up the house. ”

Blind dust. How do the dust rise up? Can dust rise on its own? Is not. Blind dust is caused by the wind. Initially the dust lay quietly on the ground. The dust was very peaceful, but the wind came and chased: "wake up, wake up and go now!" So the dust turned over and flew blindly. "So what does dust do?" - You asked.

“It clings to everything in this world, it makes everything dirty. It is the job of dust. Dust makes all places dirty. Do you understand? ” Forests, mountains, vegetables, beastmen. There are still many other things: vegetables and infertility, people and animals. All are things, not him. In the final analysis, are these phenomena, are they his own seeing nature? Reply now! Talk fast! This passage has a solemn manner. "

Now I ask you, you must answer quickly! Why don't you talk? Why is this idea expressed here? Is that the real thing and not you? ” This is called "hitting for a rake that awakens" - awakening those who are in a delusion. He was brought in for questioning, as if before a judge during a trial. "Did you steal? If so, please confess quickly. If not, justify yourself. ”

Kinh văn:  Ananda, there are all things near and far. Although the difference is very different, see the essence with the same Ru, pure attention. Then all kinds of things have their own differences, so they are very different . This is subtle and clear, sincere to see.

Phonetic:  Ananda! Near-sighted, far-reaching beings, though subdued in the wrong way, are similar to pure and pure wishes. Obstacles kind, self-righteous difference, ante nature. Try crystal magic smart, such as nature before.

Vietnamese translation: Ananda, the nature of the objects near and far though there are differences, is also due to his pure nature to see. So the object itself has a difference and the nature of seeing is no different, the nature of seeing the miraculous mystery is his true nature.

Lecturing: In many ways of expressing the teachings, Buddha Shakyamuni asked Ananda: "Look in all these things, what is your seeing nature?" Please search. ” Now the Buddha makes the distinction between the seeing nature and the object, because Ananda feared he could not clearly separate them. Ananda thought that the object and the view were mixed together, and Ananda did not know which one came out. So the Buddha started this question to show the nature of seeing, and this text points directly to the nature of seeing. "

Ananda, the nature of objects far and near is different. " Everything has its image and nature, but it is different. Wind is wind, dust is dust. Birds are birds, clouds are clouds. Trees are trees, mountains are mountains. Grass is grass, people are people, things are things. In Chinese, the wrong word (差 - ch'a) should have been pronounced ch'ih. This is a very important point for academics. Most people who go to school for a few days or years do not understand this. To know the difference in the meaning of this word requires at least 15 years of study. "How many years have you studied?" Someone asked.

“To tell you the truth, I only went to school for two and a half years. I learn a lot less than you. " "So why do you understand?"

“I don't know why I understand. As soon as I met all the factors, I immediately understood. You should not ask why. Is that true? ” "It is also due to his pure seeing nature."

Your seeing nature can see these objects clearly, "So the object has its own difference and the nature of seeing is no different." The object that his vision encounters is inherently different, but what distinguishes itself from seeing? When you see Mr. Truong Tam, it is nature to see, when you see Mr. Li Tu, that is also nature to see. Seeing the same, there is no discrimination at all. The cat, the person, whatever you see, that's the view. Has the view changed? Seeing is distinguished?

Buddha Shakyamuni asked Ananda, "Do you see any discernment in the view?" Ananda had nothing to say. It is not that Ananda was mute, but just a tongue. If Ananda was mute, he could still make a buzzing sound, but even Ananda did not do so at this time. "What is the clearest, miraculous nature?" Buddha asked Ananda. "What's that? Gibber!" If you care about this, you realize that Buddha asked Ananda again and again at this point many times, "What do you say that is?"

But Ananda still could not say a word. The Buddha was a great compassion, so when the Buddha found himself pushing his disciple to a place where he could not speak a word, he immediately said, "The Tathagata will show you. The nature of seeing this miraculous mystery is his true nature. Do you know? Do you understand? ” That is the style of Buddha's education.

Kinh văn:  If you see something, then you can see my opinion.

Phonetic:  Ants visible objects, such as egrets, corn, ants.

Vietnamese translation: If the nature of seeing is the thing, he can also see the nature of Tathagata.

Lecture: This passage expresses extremely well. "If nature is seen, he can also see the nature of Tathagata. Ananda, he had just said that seeing and the object were so intertwined, that it was difficult to distinguish clearly. He said that seeing nature is a thing. If that was the case, he should have seen how Tathagata saw. Can you see it? Tathagata does not think he must see what Tathagata sees, but can he see the nature that Tathagata is seeing? What is it like? Is it black, white, red, or yellow? What color it?"

At this point Ananda clicked her tongue again. “Is it long, short, or square, or round? All things are certain in appearance, and if you look at things and cannot distinguish anything from anything, as you just said, what is seeing shape? Look: the mountain has a shape of a mountain, a tree has a shape of a tree, a river has a shape of a river. After all, what is his disposition like? Have you seen it? ” Buddha asked Ananda.

Kinh văn:  If you see the same person, it is called Jianwu. When I don’t see, why don’t I see what I don’t see.

Phonetic:  Consumption of false ants, list of corn ants. Any real time corn, any ants corn, any comments of the land.

Vietnamese translation: If when seeing the same thing, called seeing the Tathagata, so when Tathagata did not see, why did he not see the invisible place of Tathagata?

Preach: This sutta is hard to explain. Because you have to talk back and forth to show morality, you may be confused when just trying to read the sutras without paying attention to explaining the sutta. "What does Sutta say?" - You ask - "What is sutta content?" I will show you: "If when seeing things together, it is called seeing the Tathagata, so when Tathagata does not see, why can't you see the invisible place of Tathagata?"

When you see objects that I can't see, why can't you see my invisible? You should also know that I cannot see things. But you don't know. You cannot know if my vision can see things or not. Here is the moral expression: you say that nature sees things, and when you and I look at the same thing, you say that you see my vision.

Therefore, when I cannot see the thing, you should have seen my invisible thing without seeing that object. But you did not see my invisible object, so you also cannot see my vision. This is a comparison. It seems that this point is hard to understand, right? But if you clearly understand this doctrine, the text above is easy to understand.

If you do not understand this doctrine, you will explain it in many different ways and what you say will mislead sentient beings. When you explain, they will ask: “What does the passage above mean? Talk too much about 'seeing'. See what? ”I really like the Shurangama Sutra because the explanation in this text is so wonderful. More marvelous than Mount Dieu.

Kinh văn: If you don't see it, it's natural that  you do n't see it. If you don’t see me, I don’t see it. Nature is not a thing, but cloud is not a ru.

Phonetic:  Ant comments, any comments, naturally extraordinary, any comments. Any ants corn, ants ants. Natural non-animal, non-existent.

Vietnamese translation: If you see what is not, then naturally it is not the general of that invisible. If you don't see the Tathagata's invisible place, then seeing is clearly not the thing, why not you?

Lecture: This passage is very easy to explain. If you understand the previous paragraph, it will be easier for you to understand this paragraph as soon as you hear it through. There is no need to hear an explanation that everyone can understand, so I just passed. However, someone will say: “I do not understand. Please explain again. ” So I will explain. This time I did not approve it.

“If you can see what is not, it is naturally not the general of that invisible. I explained that seeing is not a thing, but he did not believe it. I will explain more clearly. If my non-discriminatory nature sees a distinguished object, and if my seeing nature becomes that distinguished object, as he says, then my nature will be seen. So he should have seen my nature because if the nature of seeing is a thing, it would have characteristics to distinguish.

However, there is nothing exactly when I see things. Sometimes my gaze is in contact with the object, so he says, the view is that thing. But sometimes I close my gaze and don't see the object anymore. If you still think that when I see the object, my view is the object, and if you say that when you look at the object and also see my seeing nature, then when I collect the view again, no You still see objects, why don't you see my invisible character?

Why don't you show where it is? Because you cannot see my invisible, do you really see my vision when both you and I look at the object together? However, he still insisted that he could see where my vision was when I could not see the statue. The nature of my unseenness is still the seeing nature. What I can't see is still the object. When my seeing nature was separate from the object, and he continued to see my nature as he said, it should have been clear that there was no need to explain further that my unseen form was certainly the unseen.

"If you cannot see the Tathagata's invisible place, then seeing is clearly not the thing. If you cannot see where my emptiness is, if you cannot see my unseen, then seeing is not the thing. He was skeptical, and he thought that seeing and objects (being seen) were confused with each other and indistinguishable; But do you understand now? He could not see which was my invisible, he did not know if I could see or not. Why? Because of my seeing nature has no form.

It was not green, yellow, red and white; not long, short and round; it was nothing, so he could not see it. If you can't see it, it's certainly not a thing. ” When Chinese people scold people, they often say, "You are nothing but anything." But it is good to be nothing. Your seeing nature is nothing. So when someone yelled at each other and said, "You are nothing but anything." then there is a very real meaning in it.

Most people just dismiss it as an insult and find no meaning at all. What happened? Because they do not understand the Sutra Pitaka. If they understand, they will realize that "nothing is nothing" is our seeing nature.

"If you cannot see my nature, then it is clearly not a thing." This passage is the same as the previous one: "What can be returned is not you, but what is yours cannot be returned to others, because it is not yours?" This passage has the same morality as above. What you see is obviously the thing, and what you can't see is obviously not the thing.

You cannot put a view that you cannot see in the same category as an object. Nature and objects cannot be mixed together. You think, "If the seeing cannot be classified in the same category as the object, then what is the seeing nature?" What kind of thing is it? ” You try to find. Guess what it looks like. Zen practitioners often have a first conversation, a topic to reflect on, and the problem I give here is also a first line for you to study. You know that seeing nature is not a thing. So do you know what it is? Koan: "Who is reciting Buddha's name?" is simply to investigate this issue.

If you realize what nature is seeing right now - if you can say, "Oh! Basically, the nature that sees capital does not come, does not arise, does not kill. It inherits all obstacles. "- if you understand this doctrine, it means that you have realized the nature seen in the previous paragraph, the Buddha asked Ananda:" It is not yours. whose?"

This passage the Buddha asked, "Why not you?" Why do you say that seeing nature is not yours? Why do you say it is mixed in the object? Why do you think there is no clear distinction there? Do you understand now? He must get out right now. Tathagata has taught him a lot of morality, if he does not understand, he is really a delusion. "

Kinh văn:  Another time when you see things now. You see both things and things. If you're mixed, you and I will. And there is no standing in the world.

Transliteration:  Huu rule like Kim, is spending time character. Writers ants, herons ants. The nature of diversity, such as falling data The world's stars, unsuccessfully established.

Vietnamese translation: Again as seeing as things, when he saw things, he saw things, things also saw him. The nature is mixed, so he and the Tathagata both the world are not stable.

Lecturing: Buddha Shakyamuni said: "Because you cannot see my seeing nature, because nature sees no specific form to see, does it ultimately have a view?" Nature sees that there is still, but even though it exists, it is inherently formless and cannot be emptied, nor has a place to return. So tell him Tathagata, why don't you realize that nature is yours?

If he still insists on not accepting, if he still has attachments, then he should know: Again as seeing is the thing, when he sees the thing, he sees the thing and the thing also sees him. If he still insists that his seeing nature is definitely a thing, then things should also be able to see his nature. After all, he said that nature sees only things, one thing can see other things. In that case, the other will also see, and those things would have seen his nature.

So the nature is mixed - he sees things and things see him; Who sees who after all? Talk fast! Which one sees which? Perhaps Ananda would answer, "Just as the two of you see each other. I see him, and he sees me. ” But when one sees the other, there is mutual recognition; like when I see you, you know it; and when you look at me, I also know that. But when the object looks at you, does the object know?

When your seeing nature that you have given to it is a thing, when you see a statue, will the object be aware of that view? This is really confused. Are in a mixed state. The thing sees you and you see the thing, and the thing sees things. This causes a lot of confusion. Put everything together into one category. So he and Tathagata and the whole world are not stable. "World" means the sentient world and the involuntary world (worldly atmosphere) - that is, people and objects such as mountains, rivers, land and houses.

All living beings, including humans, are called righteous newspapers. Mountains, rivers, land, houses ... called the newspaper. The so-called retribution for the life that sentient beings now have is the retribution they created in countless previous lives. In short, if your seeing nature is a thing, then there is nothing more to say, and everything will be in chaos. There will be no world; all phenomena in the world will not form a world. The meaning of this passage is so.

Kinh văn:  Ananda, if you see me , you are not me. Seeing sex all over the world, not whoever is.

Phonetic:  Ananda! Like the ants of time, the market looks like a self. Tanh chu chu chu, non-childlike lobes?

Vietnamese translation: Ananda, as you see, it is you, not Tathagata, who is the boss all over you, who is not you?

Lecture: Buddha Shakyamuni once again called his disciple: "Ananda, do you understand now? Tathagata has explained to him a lot of teachings that he is still ignorant. He has not been communicated yet. As when he saw it, he himself, not Tathagata - the view that he could see was his own seeing nature, not that of Tathagata - the nature of seeing the boss all over him, who was it? He has a nature to see, Tathagata has a nature to see, and everyone has a nature to see. The nature of seeing encompasses all, and in essence the nature of seeing beings and the nature of the Buddhas are the same. ”

Should say: "The holy place does not increase, the mortal does not decrease." To the saintly status, nature does not see him increase a little luck. In the position of ordinary man, that nature is not diminished at all. “He has his seeing nature, Tathagata has the seeing nature of Tathagata, everyone has their seeing nature, and actually that seeing nature is the same; That is the important thing that people are using, it is never missing. The magic is at this point.

Since everyone has his own seeing nature - because the seeing nature covers all - then who are you going to show to this nature if you don't want to receive it? If he does not dare to take his seeing nature, then whose characteristic is that? If that disposition is not yours, tell Tathagata immediately to whom it is. " At this point Ananda was again puzzled. Ananda was tongue-tied again.

Kinh văn:  Yun He doubts the truth of Ru. Sex is not true, take truth from me.

Phonetic:  Van Ha self-doubt, as the true nature. Tanh as real legs, real players fall.

Vietnamese translation: Why do you suspect that your true nature is without legs and clinging to the Tathagata to pray for the true?

Lecture: "Why do you suspect that your true nature is without legs and clinging to the Tathagata to pray for the true? Why does he doubt his own? He doubted his seeing nature, but his seeing nature was true, without any hint of delusion. But he kept thinking that nature was unreal, so he turned to praying for the Tathagata to prove that his nature was his. With that in mind, the further he ran away from the target.

He was turning away from the religion, lost his way back. You are pitiful. ” By this time the Buddha had no way to help Ananda anymore. Just like when the disciple doesn't obey me anymore; I have no way to help them. Buddha explained a lot of ethics, but Ananda did not listen. The more Buddha explained to him, the more he did not understand. There is no way to help Ananda again. Buddha waited on Ananda's response.

Kinh văn:  Ananda White Buddha, world respect. If this is the case, I will be more than necessary. I and Rulai looked at the four-day King Sheng's Treasure Hall and lived in the Sun and Moon Palace. See Zhou Yuan all over the country. Abode go back, only to  see Garan. Qingxinhutang but Zhanyanmen.

Phon:  A-nan white Buddha language: World Religion! Nhược test nature before, all non-residual. Tathagata Tathagata, Tu Thien Vuong, wins the electric security, lives on the moon. Try ants, members turned Ta-ba quoc. Regression Pure Xa, only old comments. Thanh thanh household protection, to contemplate the match.

Vietnamese translator: Ananda White Buddha: "White Buddha, if this nature is bound to be you, it is nothing else, so when you and the Tathagata see the victorious palaces of the four heavenly kings in the palace. moon, this vision covers the whole world Ta-she. Returning to the precinct, only the garden and the temple are found.

Lecture: Ananda White Buddha: "Venerable Buddha, if this nature is bound to be you, it is nothing else - Tathagata certainly says that seeing nature can see this thing obviously of you and yours." everybody; but not something else. So when you and Tathagata see the treasured treasure of the four heavenly kings - Tathagata has used magical power to help you see the palace of the four heavenly kings. "Hostile" means very beautiful and wonderful, "floor" means the special precious pearls used to make palaces. "In the lunar eclipse, we are also going to the lunar eclipse. This vision covers the whole of Ta-she realm. ”

Now this nature can be seen very far and wide; can see everything everywhere. This proves that the whole seeing nature completely embraces. At this point, some people will say that the terms "realm of madam" and "realm of match-match" as mentioned earlier should be changed, but actually have the same meaning, no need to change. . That is not important. The main problem is that you must understand the logic in this text.

Some people think that the "realm of her" is for the world we live in, and the "match-match" is to include so many worlds. But being able to see "the realms of her" means that there are many worlds. In the sense that I am preaching this sutta, the above 2 terms are unchanged. "Back to the monastery only see the garden garden, where the meditation hall is pure only the corridor."

Old-lam word in Scripture is for Truc Lam Essential Star. Old Gia-lam translated into Chinese means that they are garden-gardens, where there are protectors like Kuan Ti Kung (Quan Cong) with long beard and red face. Ananda said, "I see that there are many Bodhisattva Bodhisattvas around here." In the phrase meditative purity - the mind of the household, the word mind (心) does not mean the heart but the center of old-lam.

Ananda said, "When I go inside, I only see the corridor, the porch in front of me, nothing else." When I look at the sky, I see a lot, now in this room I see less! ” After all, where does your view shrink? Why can't you see the outside? " Ananda still had reason to wonder. Ananda still wanted to argue with Buddha and want the Buddha to pay attention to his arguments. The arguments Ananda will present in the following are very peculiar.

Kinh văn:  World respect, this is true. Its body had been all over the world. Today in the room, only one room is full. For the sake of repeating this, it shrinks and shrinks. When the clip is so off the wall Yu absolutely . I don't know where it is right now . May Chonghongci act for me.

Phonetic:  World Religion! Try ants as the town. Hybrid version, the most common cycle. Kim in ventricular mediastinum, unique ventricular only. Vi subdivision test ants, cattle major micro. Vi of the wall, armor commands paragraph break. Self-conscious, self-centered property. Praying lobbies from, vi falls into action.

Vietnamese translation: White World Religion, this seeing as such, its essence covers the entire world. Now in the room, only throughout the room. So did this vision become big and small, or was it interrupted by a wall in between? Now I do not know what that means? May Tathagata respectfully teach.

Teaching: Teaching a disciple like An-nan is really tiring, it's too headache. He asked far and then asked close, big and small, square and then round. Ananda asked Tanh to see why he was able to see so many things and was so small? Is the wall pressed down or cut off the seeing nature? "World Honored One, this view is like that. When I was in heaven, the four heavenly kings, I saw a lot and now I'm in the room, I see very little. Its essence covers the entire legal realm.

The nature of this nature is seen throughout the space of the universe. Now in the room (to see) only throughout a room. Now the view remains only within the confines of this room. So this view is reduced to small? Perhaps the large view has shrunk so it becomes small? The immense word like the dharma realm now shrinks to the size of a room. After all, how did that persona being shrunk? I do not understand this doctrine. The ball is big when it is full of air, but when the air is released, it becomes small. The air disappeared, and the shape of the ball disappeared. Is it like seeing a ball?

Ananda still confused seeing with object. Ananda still thought, "Ah! Tanh sees as a thing. I have just thought of an example to use to argue with the Blessed One and have won. I will think of a way to invalidate the Blessed One's argument. You will find a way to prove your argument is correct, and the Blessed One will prove it to you. ” That is what is going on in Ananda's head. "That said, everything I said was wrong. You will find a way to prove it is right and that the Blessed One must recognize. ” It is thought that An-nan's ego was now too solid. "Why does the Blessed one say everything I say is wrong?"

So Ananda said that the nature of the mind shrinks, "or is the wall between you interrupted? When I came from outside, the walls were squeezed and cut off my sight. If not, why would nature be smaller when it is so vast and so vast? ” By the way, I want to tell a story. Once upon a time, in China, there was a very rich family, seeing that his oldest son was very dark, so he invited a very good teacher to his home to teach his children.

He found his children too slow to be afraid of hardship when learning letters, so he told his teacher: "Don't be too strict, if you can teach it even for only one word a day, I would like to thank you very well. hi. Indeed, it is enough for him to teach him only one word. ”

"That's easy!" The teacher answered. Then he began to teach. The student is so stupid. He taught him the most word (一), in Chinese it was a horizontal line. He wrote on paper many times and said: "Hey, look! This is the best word. Reading is yi. Remember by heart. ” The teacher taught like that for a few days and finally the student did not forget. He remembered the most words.

One day, the rich man invited the teacher to his house for dinner. After eating, they went for a walk watching the flowers in the garden. The teacher was very proud to say to the rich man: "You said your son was very stupid but I found him very intelligent, I taught him how to read." Phú Ong was happy to ask: Ask to try it? ”

The teacher then used his feet to write the largest word on the ground. Then asked his student, "What is that word?" The pupil raised his head and peered from side to side and said, "I don't know."

The teacher said, "I have taught you this word for several days now and I don't remember it! That is the best word, remember? ” Can you guess how the student responds ?: "The word that the teacher taught me was not that big!" Ananda was just like his student. Ananda said, "When I am outside, I see a lot; Why is it that you see so little in the room?

Strange! Did the wall of the wall be squeezed and cut the nature away? ” Now I do not know what that means? Now I do not understand. The more I heard the more ambiguous the explanation. How was it? After all, how does one look big and small? I never took it back; Why did it become small? If it could be shrunk, at least someone would have pulled it. Or perhaps it is because the barrier wall breaks the character and sees it! I do not understand this. What is that simple? May Tathagata respectfully teach.

White World Religion! Bow to him to invite mercy and mercy from this doubt to us and to clearly explain the profound teachings from time to time. ” Ananda was much more ignorant than me. Now I understood this doctrine, but at that time, Ananda did not know it yet.

Kinh văn: The  Buddha told Ananda that everything in the world is large and small. All businesses are in the forefront. It should not be said that there is a contraction.

Phonetic:  Buddha A-nan: necessarily worldly, great and foreign. Non-business units, the ceiling money. Irrespective of the discourse, the animal ants.

Vietnamese translation: Buddha told Ananda: "Everything in the world, big and small in the world belongs to the premier. You should not think that seeing is elastic.

Lecture: Ananda only said that the seeing nature of An suddenly grew up and then suddenly smaller. Tanh saw that he shrunk and then widen? Is that possible? The Buddha told Ananda: "Everything in the outside, big and small in the world. Including them charming and worldly, belong to the premise. They may be big, they may be small, they may be inside, they may be outside: "All things" mean these and other phenomena, all of which are the general appearance of the predecessors. Should not assume that nature sees elasticity. "

Kinh văn:  For example, see square in the square. I replied to Ru Fang Kong that he saw in this square. The resettlement is an indefinite party.

Phonetic:  Such as the air, the middle way. Wu serves as a counselor, tries a medium method, a knowledge base does not. Vi restore the square, the uncertainty micro.

Vietnamese translation: For example, in a square object, we find that the void in it is square. Now Tathagata asked him again, whether the square seen in that square is a fixed square or a fixed square?

Lecture: "Why is Tathagata telling you not to think that nature is elastic? For example, in a square object. Tathagata will give examples. There is a square object, a box for example, we see nothingness in it is square. Because the box is square, the void in it is square. Now Tathagata asked him again: Now Tathagata asked him another question: nowhere is the square seen in the square, the square is nowhere inside the box, is it a fixed square or a fixed square?

Does the shape of nothingness become square in the box that holds it? If that's the case, then when the container is changed, the empty square shape will no longer match the current space of another object. ” So the Buddha asked, "Is there no fixed square? If it is not square, then it is large, all over, completely like his seeing nature. Why do you doubt it becomes big or small, contraction or relaxation? ”

Kinh văn:  If the square is fixed, do n't install a round device, the empty should not be round. If uncertain , there should be no square in the square.

Phonetic:  Defining the method, the security of air, not like any members. Disadvantage of assumption, in the middle gas, no solution.

Vietnamese translation: If fixed square, then when in round objects, nowhere should not round. If not fixed square, then when in square objects, would not have been square.

Lecture: “If the square is fixed, then when in the round object, nowhere is not round. If he thought that nothingness had a definite square shape, then when it was contained in a circular object, the void would not have become circular in shape, but it would retain its square shape. If not fixed square, if he said that the void that does not exist there is not fixed, then when in the square, there should be nothing square.

If you say that there is no fixed square shape, why does nothing have a square shape when inside a square object? What is the moral at this point? "The Buddha asked Ananda. Nowhere for instance to see. He said nature is elastic, meaning it becomes big or small. So, do you think that nothingness becomes square or round? ” Do you realize why the Buddha's question is becoming more and more difficult to answer? The more Ananda asked, the more became obscure.

Kinh văn: You  don't know where the justice is. If righteousness is true, why is cloud here?

Phonetic :  Speechless words, local meaning. Tanh Tanh as Thi, Van Ha vi vi.  

Vietnamese translation: He said he did not know what this means. Tanh is like that. Why do you ask like that?

Lecture: He said he did not know what this meant. Ananda, he said he did not understand this meaning and did not know where it was. After all, nature sees, meaning is so. If you think that emptiness and voidness are the same, then would you say that emptiness is round or square? The above explained that if he had given up nowhere, then when it was in the round it should have become round; if he had given up nowhere, then when it was in square matter it should have become square.

In the last analysis, did you say that square or square nowhere? The physical nature of nothingness is the same. The nature of the seeing he mentions is the same as the meaning of the nature of nothingness. So, do you think that nature is shrinking from big to small or is it wall-balled and cut into pieces? This theory has been explained very clearly.

Why do you ask like that? Now he has realized the morality of nothingness; So why do you still ask Tanh to see where to do more? Tanh see everywhere. Why are you still assuming Tanh sees a place and asks Tathagata to see where else? ”

Kinh văn:  Ananda, if you want to make it into a circle. But except for the divider, the empty body has no square. Nothing should be said to eliminate the aspect of the void.

Phonetic:  Ananda! Submissive orders, enter the infinitely. Expansion except gas, can not be neutral. Any theory, Falcon except wings nowhere, the local minister.

Vietnamese translation: Ananda, if you want to realize that the square is not round, then just subtract the square of objects, the void is not square; should not say to discard the square minister of nothingness.

Lecture: "Why? Ananda, if he wanted to realize that it was not square - he wanted nothingness in things that did not have a square or round shape and did not need to adapt to the square or round shape of an object. Then just subtract the square of objects, so nothing is not inherently square. The nature of nothingness is not square or round. It could be square or round.

So you should not say to discard the square of nothingness. Bring nowhere from the temporary square champion it has when adapting to the shape of its container. Simply change the container. He did not need to do anything to the emptiness itself; he didn't need to try to change the shape of nothingness, because nothingness is inherently formless. It adapts to its container, inner space is not cut off from outer space. It still communicates with each other.

Ananda, he thought that the container was an obstacle in the same way that he thought of the wall that blocked and cut off his seeing nature. But in reality nothingness becomes square or round due to the container, and his nature also does not become big or small due to the wall. There is no more moral than that. Why do you still want to mention it? You shouldn't say that! ” This is the word that Buddha rebuked Ananda.

Kinh văn:  If Ru Ru asked, when entering the room. Narrowing the view , looking up at the time. Ru Qi will see you in the sun. If the wall is built, it can be broken. Wearing a small Dou Ning without sinus traces. Is it right?

Phonetic:  Weak as the query, retreat in time. Elementary ant command, the Japanese restaurant. As for the comments, respectfully. Disadvantages of wall structure, armor and energy sections. Micro-pox piercing, security countless legumes? Unexpected meaning.

Vietnamese translated: "If you ask, when you go into the house, nature sees that it has shrunk, so when you look at the sun, does it feel that nature has stretched out to contact the sun? If pressed by the partition wall to make the character feel broken, then when opening a small hole, why not see the hyphen? That means you are not right. ”

Lecturing: “If you ask, when you go into the house, the seeing nature has shrunk - what you mean is that your seeing nature is something that can be spread out, folded and possibly thrown away– So when he looked up to the sun, did the nature feel relaxed to contact the sun? Indeed, all he needed to see the sun was raise his face and look.

But, if he had just said, his disposition shrank when he entered the house, therefore, could he hold the seeing nature in his hand and stretch it out the same way when he looked at the sun? If being forced by a partition wall makes a person see a break, in his opinion, when he made a house, a wall can squeeze and cut off the part he sees. If his vision could be cut off, it would have been connected when he made a small hole in the wall to see through, so when opening a small hole, why not see the hyphen?

For example, if the shirt is torn, it will show a trace of it. Also, if his characteristic is cut by itself by a wall and then connected again, why not see any trace? There should have been traces left. Therefore, his meaning is not right. The argument he assumed was completely wrong. ”

Kinh văn: All sentient beings start from nowhere  and become obsessed with things. Lost in heart, turned by things. Therefore, the middle view is bigger than the small one.

Phonetic:  necessarily sentient beings, spare Voila hybrid, enamored micro. Loving mind, micro-facility transfer. Intentionally market, small shops.

Vietnamese translation: All beings from beginningless time, fascinated by their own objects, lost their minds, were rotated by things, so in that they looked big and small.

Lecture: "All sentient beings from beginningless time until now, love themselves are things." "All sentient beings" include species born from fetuses, born from eggs, born from low places, and due to biochemistry, species with appearance, without appearance, without thought, without. There are ideas, species are not possessive, species are not colorless, species are not possessive, species are not colorless, species are not idealistic, species are not thoughtless. All of these beings forget themselves and consider themselves animals.

They do not know that all these things are inherently from the mind. “Lost mind, being turned objects. True mind has never been lost, but it seems that they forgot the true mind. They do not know that they still have their minds. So the permanent center of the mind has been rotated, instead of being rotated by the center. So in there see the big and small. He considered then to see that nature is large and then turned into small. This proves that he is completely crazy. Ananda, you are pitiful. "

Kinh văn:  If you can change things, it will be the same. The body and mind are well-rounded and do not move the dojo.

Phonetic:  The ability to move objects, and the Tathagata's rules. Vien Minh's body and mind, real colon.

Vietnamese translation: If transferred objects, ie copper Tathagata. Full body and mind full of wisdom, is directed real estate.

Lecture: "If the object is transferred, that is Tathagata. What does this sentence mean? To be rotated means to be attached to any external thing he encounters, any situation in which he is in, and stuck in it. As soon as he became attached, he was chased after things. His mentality lost control and chased after the scenery outside. Once you have chased after the scenery outside, the more you chase, the farther your goal.

And the further away from purpose, the more chasing run. Just like when you get lost, the harder it is to find the way back, the more frustrated it becomes, the more frustrated it becomes, the further away you go. The farther away you go, the more you fall into the wrong way. Running after the object and being rotated would mean the same thing. ” What is the meaning of "transferring things?" Means not to follow the scenery; instead, causing the object to turn around and follow me.

"Things are inanimate," - you say - "How can it follow you?" But sentient beings can run after humans, and we humans can run after things, because we are all creatures. But how can things work? Do not be too stiff in your interpretation. The object rotates you, or you turn the object; if you are not following things, the object will be rotated by you: the meaning is that if you recognize the true mind, all the outer realms are just a manifestation of the mind. It is just an object that appears from the bottom of your heart. Because it is an object in your mind, why do you still want to follow it? Do not run after them anymore.

Basically there is no division between you and the thing. Transferring the object means realizing that everything is merely emanating from the mind. To be turned around by the situation means to "turn away from enlightenment and integrate into the scene. 'Going against the teaching of enlightenment and creating a relationship with the mundane, to the world, it is being turned around. Turning your back on enlightenment and merging into the ceiling of the world is creating a relationship with things. Just like when someone wants to start a commercial service without enough capital, and someone else helps by offering to buy the stock.

When you turn away from enlightenment and blend into the ceiling, it is as if you share the scene with the ceiling. You have joined with it. That means you have been turned around. If you are able to turn things around, you will be "turning away from the ceiling and merging with enlightenment. You are different from the things you are seeing now, you separate them completely and integrate with awareness.

Just like when you turn your hand. The back of the hand symbolizes turning away from enlightenment and merging into the ceiling. Turn over the hand symbolizing the turn away from the ceiling and integrate into awareness. Just turn back. That is the meaning of moving things. If you can transfer things, you go with Tathagata. Why is Tathagata called Tathagata? Because he has given up his life. He is the true One, so it is called Tathagata. If you have realized your true mind, then you are Tathagata. “How can the body and mind be perfectly lucid? He has attained enlightenment and has the same nature as Tathagata, so he has the fullness of insight and perfection, the immovable ashram. "

So wherever you are, it is the ashram. Everywhere is a Dharmakaya. "The ashram" is a place for elaborate training For example, where Buddha sat under the Bodhi tree, practiced meditation, was enlightened, it should be called Bodhi ashram. Now we are in the Buddhist Lecture Hall, so this is called the Buddhist ashram. If you can transfer things, then anywhere is a Dharmakaya. Wherever you are, it is like silence. No matter where you go, it is no problem. Anywhere to go is also immoral colon. "Immobility" refers to a type of concentration. You are able to transfer things because you have concentration, which is the power of the Shurangama.

Kinh văn:  At the end of a hairy end, the land of all directions can be contained.

Phonetic :  Best of Mao, the function function, the cross country.

Vietnamese translation: On the hair may contain whole realms of water in the ten directions.

Lecture: "On the hair," not only refers to the hair on the head but also on the body hair. It can hold the entire realm in the ten directions. ” The realms of water in all ten directions can contain all the hair. A small point as if containing all ten directions of water. Can you say how vast these realms are? "I don't believe this meaning," you said. Not to mention a person, it can't even contain a tiny element of something. How can it hold all ten directions of water? ”

It is simply the magic of Buddhism. Your non-fulfillment of the Buddha Dharma lies here. Although the hair is small on the head, the small can hold the big. In the small that can show the realm of water realms throughout the ten directions. If you declare Buddha eyes, you can see this realm very clearly. You have gained supernatural power and incredible power. “In the small display the big. "The place is small, but it can display an extremely vast realm. What happened?

Because you have the same nature with Tathagata. Tathagata can: Preferential current security royal treasure 於 一 毛 端 現 寶 王 刹

Set reasonable Mote moved higher moral law.
坐微塵裡轉大法輪
on your head feathers out of countless security realm.
In the dust particles that transfer great Falun.
The magic of the Buddha Dharma is like that.

Kinh văn:  Ananda White Buddha speaks of the world. If you see this, you will be wonderful. Make this miraculous now before me. I must be true to see you. What is my recovery now? Now the body and mind are separated. Seeing each other distinguished me.

Phon:  A-nan white Buddha language: World Religion! Nhược try crystal glass, all magic nature. Magic test order Tanh, currently falling money. Ants fall legs. Falling body and mind, restoring the galaxy. Pediatric body and mind, distinguish true property. Belgian ants are unique, the part of itself

Vietnamese translation: Ananda white Buddha: "White Buddha! If this nature is bound to be the true nature of your miracles, then that nature must be right before your eyes. Tanh see that sure is really the child, so what is the body and mind now? But now my mind and body really have a distinction, and the nature of that is not able to distinguish my body. ”

Lecture: The Buddha preached even profound teachings, miraculous dharma, magical powers, but Ananda still could not enter, he still liked to ask. Ananda Bach Buddha: "White Buddha! If this nature is bound to be the true nature of your miracles, then that nature must be right before your eyes. The seeing nature that can be seen with certainty is your true nature, then it must be before your eyes. "

Then Ananda said that the nature that is before him: "If that nature is really you, then what is your body and mind?" If your own seeing nature sees you, then what is the body and mind of the present being called? What is it? But now my body and mind really have a distinction, and the nature that I see cannot distinguish my body. My mind and body have discrimination, while my awareness has no discrimination so I cannot know my body. ”

Kinh văn:  If you are true to my heart, I will see you today, see me as real, but not me.

Phonetic:  The downside is true self, the needle fall, comments true nature, non-self.

Vietnamese translation: If it is really your mind, which makes you see it, then the nature of seeing it is you, and the body is not you.

Preaching: "If it is really my mind, making me see now, then the nature to see is really me, and the body is not me. If Tathagata says that seeing nature is really your mind, it can make you see and nature seeing that can see you really is you.

I saw it, and because I saw it, I knew it was really my mind. But I did not see my own nature, so in reality I did not know if it was mine. If nature sees you as being, then this body is not yours. It becomes a thing. It becomes something else. ” When Ananda spoke, it was Ananda that made it difficult for others to understand. Fortunately, thanks to the great wisdom of the Buddha, An-nan was able to answer An-nan as he did.

Kinh văn:  He Shuru can see me as hard as he could. But the development of Daci is not realized.

Phon Phon:  Ha enemies Tathagata, the proverbial spokes language, the energy of ants. Duy lobe pronoun, enlightenment enlightenment.

Vietnamese translation: Different from before As Lai asked: "Can things see you?" Bow to the One who is merciful to show the unenlightened

Lecture: It is different from what the Tathagata once asked: "Can things see you?" Why is this different from what the Blessed One asked me before? The Buddha said, 'If nature is to see things, things should have been able to see you.' Now the seeing is in front of you, and it is synonymous with the meaning that the Blessed One told you before. Bow to the One who is merciful to show the unenlightened May the Exalted One bring compassion to us and explain to us the unexplained morality. "

Kinh văn:  Buddha told Ananda, what Jinru said. Seeing before you is true and false.

Phonetic:  Buddha A-nan: kim như facility. Ants in money, the meaning is not real.

Vietnamese translation: Buddha told Ananda: "Now you say that seeing in front of you, that is not true."

Lecture: You may think that Ananda was a delirator. Indeed, although Ananda is certainly not in love. But Ananda displayed the beings who are ignorant to help sentient beings eliminate the delusion. Ananda behaved with the behavior of all beings. Ananda made them see that Ananda was so ignorant that he was enlightened. Let us now consider the meaning of the text, there are many more intelligent than Ananda, and also less ignorant.

Previously in the text, Ananda had said that seeing was before his eyes and had nothing to do with Ananda's body. Then Ananda asked the Buddha to teach him this doctrine. The Buddha said to Ananda: - As Ananda asked, Buddha Shakyamuni was about to answer now. "Now you said that seeing in front of you, that's not true." He said that seeing nature can see things in front of him, but his assertion is completely mistaken, completely wrong. Buddha immediately pointed to Ananda.

Kinh văn:  Ruo Shi Ru, the real one. Then there is no indication of what the existing has.

Phonetic:  Nhược real money like, like real fake ants. Check test glass, sign property, non-directive.

Vietnamese translation: If nature sees really in front of him, and he really sees, then this nature has a place, not not pointed out.

Lecture: If nature sees really in front of him - if that case is really seeing in front of him and he really sees. He should have seen it. But he did not see the view, so what he said was wrong. If he really sees it, then this nature has a place. In front of the face means there must be a position. Isn't it not to point out. If the seeing is in front of him, what manifests there makes him think that it exists there.

Kinh văn: Let's sit with you in Tuolin  today. View the forest canal and the temple. Until the sun and the moon before the Ganges. Ru Jin is in front of my teacher. Raising your finger is all sorts of appearances. Yin is Lin, and Ming is Sun. The obstacle is the wall, the passer is empty. If so, even the grass trees are as small as their size. But it can be pointed at all.

Phonetic:  Release the data of data, located in Ki-da lam. Make a good coffee, update the road. The summer solstice, the money for eternity. Nhu kim u falls, lion money court. BA only Tran, Thi racial generals. Aggregate town Lam, Minh City. Spoof hypocrisy, not fake spoof.  

Vietnamese translation: So now Tathagata with him is sitting in the garden of States-da, watching around the forest streams, houses; far to the moon sun, in front of the Ganges. Now he is in front of the Tathagata lions court, please use your hand to point out the generals of that type: the cool place is the forest, the bright spot is the sun, the barrier is the wall, the clear space is nowhere. So until the plants, the hair is small and large, but there are differences, but there are appearances, they can be indicated.

Preach: The Buddha said this passage to break An's attachments. "So Tathagata now sitting with him in the garden of States-da, look around the forest streams, houses; far to the moon sun, in front of the Ganges. ” Sitting in the garden of Prince Qilan, from the small lakes here in the old-lam area, to the lunar solar palaces, opposite the Ganges River, Now he is in front of Nhu's lion's court Lai, use your hand to point out those generals.

Use your hand to point out these different types of appearances. A cool place is a forest - a shady spot is a forest of trees; The bright spot is the sun - the place where the sun is shining; the barrier is the wall - where the obstacle does not allow objects to pass through; the clear place is nowhere - a place that penetrates and is not obstructed. So until the grass, hair, large and small. Tathagata in general; 'and thus' means to include all the things that have not been mentioned, from the grass to the hair. As I have said before: Most of the present royal treasures
於 一 毛 端 現 寶 王 刹
trần lý lý lý lý lý lý lý lý lý lý lý lý lý lý pháp pháp pháp pháp luân luân
轉 轉 轉

Mote, that is, a very small dust, and a feather, are the symbol of the smallest object. Although there are differences, but there are appearances, they are all pointed out. Big or small, all things that have a form can be shown. Now among them can you point out what nature is seeing? Which is your seeing nature? Nature has been talked about so many times, but Ananda still did not understand, so nature is still explained.

There are 10 symbols of seeing nature, 10 types of characteristics to indicate the nature of seeing, not arising and falling away. Actually, Ananda might have realized it, but because of sentient beings, Ananda asked the dharma, because many beings still did not understand. Like when Ananda asked about his nature to see Shakyamuni Buddha, as if he were answering every word in a play, each idea matched up.

Kinh văn:  If you must see, now you are ahead. You should use your hand to really refer to Chen . Ananda knew that Ruokong was seeing. It is prejudiced, which is empty. If things are seen. It is already a matter of view, which is a thing.

Phonetic :  Like Thi Nai Chi, Thao Tho, Hypoderma, and great enemies. Dang tangible, not just before. Downsized ants, present as money. As the Prime Minister, the only true ceiling, Ha false vision?

Vietnamese translation: If there is definitely seeing in front of you, then you must use your hand to point out exactly which one is the view. Ananda should know, if nothingness is a seeing, it has become a seeing, then what is nothingness? If the thing is the seeing, has become the seeing, then what is the thing?

Lecture: If there is bound to be a vision that appears before his eyes: if he insists on thinking that his nature is that which appears before him, then it is certainly like an object placed here, then he must Use your finger to indicate exactly which one is the view. If it was before his eyes, he should have pointed it out. Is it true? Talk fast! But Ananda did not speak a word. What happened? Ananda was not in control. Ananda wanted to bring up another issue to argue, but Ananda didn't have any new ideas in his mind yet, so Ananda still licked his tongue.

"Ananda should know, if nothingness is a seeing, it has become a seeing, then what is nothingness?" He must know this! Do you understand? At this point, the Buddha was a little impatient. Buddha's capital was never impatient, but now it seems that his inner impatience arises. "If nothingness is a view, it should not have the name 'nothingness'. So nowhere has it gone? Where there is a view, there should be nothing there. If his nature is located there, there is nothingness there. So what is emptiness - nothingness or seeing nature? ”

"If the thing is the seeing, has become the seeing, then what is the thing?" Perhaps he would say, 'It is not my nature to see nothingness. It is true that everything I see ahead is my view. ' Then what is the thing? If the thing is his seeing nature, it should not be called a thing. If it is not a thing, what is it? Talk fast!" The Buddha confronted Ananda directly and forced Ananda to answer.

Kinh văn:  You can peel Vientiane finely . Separate the shrewd and wise, and point out Chen Chen. There is no confusion with each other.

Phonetics:  Ananda, tri-weakness, no vision. Of prejudice, Ha Ha assumes no. Visible antimony. Of vision, Ha fake micro. As subtle, non-universal object. Accumulation of intelligent production, pure magic comments, only Tran Thi. At the same time, viz.

Vietnamese translation: He should analyze carefully in all things, select the nature that is pure, lucid, miraculous, showing the self and the other things in an unmistakably quirky way.

Lecture: “You should carefully analyze everything. Please use your brain subtly to study it in detail, so as not to say it accidentally and confusingly. Do not answer immediately without hesitation. Now you should exhaust your mind to thoroughly investigate this question. Throughout all phenomena - picking out among the images of thousands of objects the way he went through it and dissecting it with a knife, peeling it to pieces, as if he were using a knife to slowly separate each layer of skin I see.

"Choosing the clear nature which is clearly transparent, selects the clear and clear nature that everyone can see and recognize, the clear nature which is clear is the most miraculous. Indicate the physical self with the other. He said see; make clear immediately what is his seeing nature and what is an unmistakably quirky object. Can you distinguish this? Give it a try! ”

Kinh văn:  Ananda, I am here again in the pavilion. Far from the Ganges River, watch the sun and the moon. Raise your hand and look at it. Refers to all things, but not seeers. Buddha as Buddha said. Besides, I have leaked the news of beginners. Even the Bodhisattva cannot dissect the insight in front of all things. From all things, do n't have your own nature. Buddhist words: if so.

Phonetic:  A-nan white Buddha language: fell kim u try, the lecture hall. Far keep up the galaxy, shop consistent moon. Bachelor of the facility only, the shop owner. Only visual display, invisible vision.

World Religion! As the Buddha's theory. Possession of smuggled property, Thanh Van elementary school. N Nai even Bodhisattva, heron incompetent herds, thousands of money statues, ejaculation. Ly necessarily, separate property property.

Buddha language: As Thi Nhu Thi.

Vietnamese translation: Ananda White Buddha: “Now I am in Trung Cac lecture hall, looking far away to see the Ganges River, on the sun and the moon. What the hand points out and the eye sees, everything is the thing, not the seeing nature. ”

    "The White World Religion, just as the Buddha just taught, not only the illegitimate possession of our Chinese texts, until the Bodhisattva is also unable to see the phenomena, but to show the view when leaving all private things. have self-nature. "

    Buddha said: "That's right! Yes!"

Lecture: Ananda white Buddha - Responding to the Blessed One's request, “Now I am in the Trung Cac lecture hall, the two-story lecture hall, looking far away to see the Ganges River. When I looked away, I saw the Ganges River, above the sun and the moon. What the hand points out and the eye sees, everything is the thing, not the seeing nature. " When the eyelids are drooped or closed, they are called 'not seen', but when the eyes are wide open, it is called 'seeing'. “Everything that you see when you open your eyes, everything that can be pointed out is the thing, not the seeing nature. There is nothing that can show that nature is visible. ”

"The White World Religion, as the Buddha just taught. As the Tathagata teachings previously taught, not only the illegitimate possession of our Chinese novels, until the Bodhisattva also cannot before the phenomena, but to show the view when leaving all private things has its own count. I am a novice Literature writer, a writer who has just witnessed her result and her magical power is still very weak. So I am still in the possession of illegal goods, because the illicit goods are the ones who have witnessed the fourth fruit of Arahantship. But the Buddha taught that even the Bodhisattva row no one can break each of the countless statues, as if someone used a knife to split it and find the nature found in it.

'Because your seeing nature is not a thing, you cannot place it as one of the countless statues.' Buddha said: "That's right! Yes! This time he was right. Such morality. ” Buddha repeated twice: "That's right! Yes!" Buddha wanted to emphasize that point by repeating. This proves that he is very satisfied with the opinion of Ananda. Buddha said: “Now his opinion is not wrong anymore. Unlike you have stated before. ”

Kinh văn: Buddha revenge  Ananda. As Ru said, there is no insight. From all things, do n't have your own nature. What you mean is that there is nothing in the thing.

Phonetic:  Buddha A-nan fox! Like the proverbs, invisible property. Ly necessarily, separate property property. Obscure the only facility, marketing medium, invisible vision.

Vietnamese Translation: The Buddha said to Ananda: "As you said, there is no seeing when leaving all things of its own nature, in all the things he points out are only things, not seeing."
Lecture: Buddha will ask another question to show the nature. The Buddha said to Ananda again, "As you said, there is no seeing when leaving all things of its own nature." There is nothing special called emptiness. In all that he points out is only the thing, not the seeing. Of all the statues he points out are things. There is nothing in these things to be seen.

Kinh văn: I will  tell you now, Ru and Rulai . Sit only in the Tuo Lin to view the Lin Yuan. Even the sun and the moon are very different. You will never see what is pointed out by Ru. Ru invented these things, which is not uncommon.

Phonetic:  Kim serves the fox, as the Tathagata. Located Ki-da lam, forestry shop wings graceful. Ritual Japanese Lunar, the race of enemies. All invisible comments, just like life. Like inventions, trying Chinese characters, pretending to be ants?

Vietnamese translation: Now Tathagata again asked him, he and Tathagata sitting in the forest of States-da again to see the forest garden, until the sun the moon, other kinds of false objects, definitely without the seeing nature, he could show out. Please invent in these things, what is not the seeing nature?

Lecture: “Now The Blessed One will preach another doctrine to him. Now Tathagata again asked him, he and Tathagata sat in the Qilamas forest "- Ananda and the Blessed One and the rest of the assembly were sitting in the garden of Qantha -" again watching the forest garden, until the sun the moon— gardens, everything that could be seen from here to the moon and the moon in the sky - different kinds of aberrations, definitely without the visible nature that he could point out. He invented in these things, what is not nature to see. Which of these objects is not his view? "Buddha is joking."

- You may think so. "Previously he said that things are not seeing, and now he told Ananda to show which things are not seeing." That is the difficulty in the Sutta Pitaka: if you do not understand this point clearly in the sutta, you will become confused. "Previously saying that things are not seeing nature, now saying that they are seeing nature." - You will say so - "Now ask what is not seeing nature, but before that they said they are not seeing nature."

Kinh văn:  Ananda, I really saw this tuolin all over the place. I don't know which one is right.

Phonetic:  A-nan white Buddha language: The true self turned ants, try Ki-da Lam. Real tri-market, false antie Ha.

Vietnamese Translation: Ananda said: "I am really looking around in this forest of Salamander, not knowing what is in it but what is not seeing."

Teaching: Ananda had previously known that it was not his seeing nature, but now the Buddha asked which one is not a seeing nature, so Ananda was confused again. Ananda did not understand the question either. Ananda answered, "I really look all over the forest of this Qiteo.

I see all over the trees of this Triumphant Prince, and I don't know what is in there what is not seeing. What is not that you see? I don't know now. ” As soon as the Buddha asked that last question, Ananda was still confused. So the Shurangama Sutra to the very end is merely obscure her husband until obscured. So don't panic because of the confusion and say, "I don't understand it. I don't know which way to go. ”

The Buddha first and foremost talks about the teachings of the sutras, explaining again and again. It is a meticulous study of the mind of the sutta. Buddha gave a doctrine and asked: "Do you see that as true?" Then the Buddha also showed why it was not right. Simply to show the truth. "What is not the seeing nature?" - Buddha asked - "Speak quickly!"

Ananda answered, "I don't know what is not nature. I am confused. ”

Kinh văn:  Why, if the tree is not seen, the cloud sees the tree. If the tree is seen, Fuyun Heshu. If so, even if it is empty. The cloud is  empty. See if it's empty, Fuyun is empty.

Phon:   Ha try? Non-life expectancy disadvantage, van life expectancy. Disadvantage of ants, ants, ha ha. As Thi Nai Chi, weaknesses are not ants. Van ha vi no. Nhược not ants, van ha no.

Vietnamese translation: Why? If a tree is not a seeing, how can one see a tree? If a tree is a view, then it is called a tree? So until nowhere is not the view, then how to see nowhere? If nothingness is the view, then why is it called nowhere?

Lecture : "Why? If a tree is not a view, how can it be seen? ” Ananda said that if the tree is not a seeing, Ananda cannot see the tree. So Ananda cannot say that the tree is not the seeing. “If a tree is a see, then why is it called a tree? If I say that the tree is a view, then the tree will disappear? ” The tree was originally a tree, but now Ananda said that it was a view, so Ananda could not find out for it a name.

As for me, I would call it wood. "That is until nowhere." The tree is inherent in its nature. But the truth is that it is not only the physical appearance, it is similar to nothingness, and all intermediaries, though not mentioned by name, do not have time to explain them all. Just like when I explained this sutta, preaching the whole sutta within three months meant that there were many teachings to go through.

"It is not the seeing, how can we see nothing?" My view that sees nothingness is void of seeing. If you say that nothingness is not a seeing nature, then how can you see nothingness? If nothingness is seeing, then why is it called emptiness? So I don't know what this is like. " Now Ananda has opened her mouth but it is very difficult to speak.

Kinh văn:  I thought about everything. Tiny inventions are nothing more than uncommon.

Phonetic :  Self-realization of self-love, the tenacity of the statue Subtle invention, non-false comments.

Vietnamese translation: I carefully considered, invented in all things, none of which is not Tanh see.

Lecture : "I think about it carefully." Ananda again accepted the discriminating consciousness. Previously, Ananda was often entangled in the 6th consciousness to argue with the Buddha, and now Ananda brought it up again. So Ananda said to be very detailed; Thinking back and forth many times before, above and below, and I feel that I have achieved it. In the subtlest aspect of all phenomena, none of them is not a seeing nature. It is all like seeing nature. There is nothing that is not seeing. The simple thing is also the seeing nature. Which means, I can see it all. ”“ I have thought it over, and I have invented everything. ” I impaired

Kinh văn: The  Buddha's words " If so, so.

Phonetic:  Buddha language: Nhu thi Nhu thi.

Vietnamese translation: Buddha said “That's right! Right!"

Preach : The Buddha proved to Ananda again. “Ah! But what he said was true. Ethics like that. He understood what the Tathagata meant. " Buddha rejoiced and said: That's right! Right! So what do you say? What is the seeing nature and what is the thing? Is it the nature that you see?

Kinh văn:  So the public is not without scholars. It is the end of righteousness to hear the Buddha's ignorance  . Suddenly lost his guard.

 Phonetic : Public mass, non-scholars. The Buddha prose testimony, bringing senselessness, faithful loyalty. Temporary royal time, lost the defensive.

Vietnamese translation: At that time, those who had not yet learned illiteracy in mass, listening to the Buddha saying this word all obscured the meaning of the tail. They are all worried, afraid of losing these old understandings.

 
Lecture: The masses heard this answer and heard that nature sees as both a thing and a thing. Then what is it? All the opinions that people had before are now no longer valid. "At that time, the students did not prove uneducated in the public." Every Bodhisattva is called "uneducated." The fourth fruit of the Arahantship is also called the "uneducated." There are many people in the Dharma lecture listening to the Sutra of the Surangama Sutra, not yet witnessing the fourth fruit of the Arahantship. They just had to prove Preliminary result, the second result or the third result - you still have to study. "Hearing the Buddha say these words was bewildered."

When the Buddha explained that it is nature to see and that it is not nature, to say that it is a thing and that it is not a thing, to think so after that, they cannot understand, they are bewildered. They have eyes but they cannot see. They have ears but they cannot hear. They do not understand anything. I will give you an example. When people get entangled in a ghost, they don't know anything. They forgot everything before. However, these are only examples; Do not assume that the mass of the Sutta Pitaka is caught in true ghosts.

I just said they are like people who are entangled in a ghost of confusion, and now I say that they are not like people who are entangled in a ghost of confusion. Just as saying that nature sees and things are one and then says nature and things are not the same. That is the same. They were all dizzy and did not understand what that means. They do not know how the beginning and the end of this doctrine are like. They wondered, "What is the Buddha talking about?" They do not understand that. They are all worried, afraid of losing these old understandings. Everyone is scared.

Their hearts were pounding like rabbits jumping around. They could not believe what they heard. All pre-existing ideas are invalidated and destroyed. It was as if they had lost the treasure they had owned so far, so they tried to find out where to look. Should report to the authorities? Should we call the police? But at that time, there was no police. Moreover, the objects they lost were invisible. So even if they called the police, the police would not be of any help. They could not find it either.

Kinh văn:  If he knew that his soul had changed, he felt pitiful. Comfort Ananda and the public. All good men, the supreme dharma king is the real language. As you say, don't criticize. On the Four Undead Corrections of Federgari. Rudi Siwei has no regrets.

Phonetic:  Tathagata tri period, the soul turned triep, mind being unborn. An Commissioner Ananda, the word mass. Chu Thien Nam Tu, Phai Vuong Vuong, a true speech. As the basis of theory, any stubborn hope. African old pear, four immortal strains, type of discourse. As the sole nature, innocence anyone grave.

Vietnamese translation: Tathagata knew the fear of mass, so in mercy, consoling Ananda and the mass "Good men and women! The words of the Supreme King Dharma say are true words, say words like truth, do not lie, not vain. Not like the pagan Mac-old-gentlemen used 4 things to argue "immortal-style". He should be thoughtful, not betraying the mind of Tathagata.

Lecture : When Buddha knew that the masses were confused, he started out of compassion. Your beings are pitiful. " Tathagata knows the fear of the masses, so in mercy, consoling Ananda and the mass.

Tathagata knows the spirit of the mass is not stable, so he compassionately bestowed small gifts for fearlessness. He said: "You should not be afraid. Tathagata will explain to you. " "Good men, men!" - Buddha often calls people in the public the good men and children. “The good men and boys! Listen carefully. Don't be so embarrassed. Now the Tathagata will tell you the words that the Supreme King says - what the Buddha said - are all true words.

What the Buddha said was true. You should not doubt at all. There is a certain moral in what I have said before, that seeing nature is a thing and not a thing. I really tell you things that are reliable. I do not lie to you. Say words like the real thing. Everything Tathagata said is morally appropriate. Tathagata relies on the ethics to present this teaching. It will be unacceptable for things that do not correspond to morality. No lie, no disappointment. Tathagata does not say lies, words untrue. Not like the pagan Mac-old-pear.

Mac-old-Le from Sanskrit, translated into Chinese means Real knowledge. His mother is named Gośāli (Cau-xa-li). Mop-old-le-Cau-li-li death is one of the 6 pagan masters. He was called "unbiased" because he did not understand it. He did not see and did not follow the path. What he did was follow a delusion. He ran around with his eyes closed and eventually he walked right into the sea, and drowned there. Such results because he could not see the Tao. That's my own thought after a few thousand years. Certainly, sea water is very uncomfortable, not easy to drink like alcohol or water. Once he drank the sea water, certainly no doctor could cure him. "Using 4 kinds of suggestions 'immortal-type disorder'".

What did he say? "The dharma is ordinary and also impermanent." Everything is permanent and permanent. “The dhammas are pure and also defiled; the dhammas also arise and cease; the dharma also increases and also decreases. ” Those are his four types of reasoning. As the Buddha taught, "immortality will never be borne to death," but Mat-old-man says, "It will also kill." How far his theory is from truth. The Buddha taught, "All dharma are impermanent. Change, change depending on predestined; varies according to predestined but unchanging. But Mon-old-old said: "Also often, also impermanent."

The doctrine of Miteel is just a two-way stream of words. He said the thing had a principle and then said it had a reverse principle. And he stood in the line of people who were directly opposed to the Buddha's teaching. So the Buddha called his four kinds of arguments 'rebellious immortality'. Rebellion means being extreme and confusing others. But his theory is not right. The Buddha affirms once again to the general public that the teachings of the Tathagata are not as corrupt as the doctrine of the pagan Mac-old-man. “You should be thoughtful. He should think carefully. Do not betray the mind of Tathagata. Nevermind. Do not be afraid. Don't be sad, "unconsciousness" refers to what the Buddha manifests. "Tathagata very sympathetic to the members in the assembly."END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.21/6/2020.