Buddha Sermon Sutras  VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH..

    

I.  At that time, Buddha was in Xa Ve country with all of you in the mendicant community. One day he said to the masses: “There is a magical seal, you know? Today I want to analyze and interpret this seal solution for you to hear. You bring pure awareness to listen carefully, receive thoroughly, skillfully use mind-topic to remember and practice. ”

The mendicants white Buddha: Very good, Lord Buddha! Please teach, we want to hear. "

II.
Buddha taught:
The nature of emptiness is not on the plane of nothingness, not in the framework of delusions, without form and without form, and beyond all views. Why? Since the nature of emptiness has no place in space, has no form, cannot conceptualize, has never arisen, knowledge cannot grasp and is free of all grasping. Since it is free from all grasping, it embraces all dhammas and dwells in the equally undifferentiated view.

That view is the true and authentic teacher. You mendicant! You should know that not only the nature of emptiness is like that, but all dhammas are also like that. That is called Dharma seal.

“You mendicant! This dharma seal is the three doors to liberation, the basic teaching of the Buddhas, the eyes of the Buddhas, the departure of the Buddhas. So you should listen carefully, receive it thoroughly, to remember that thinking and contemplating reality in the heart.

III.
“You mendicant! The practitioner should find a quiet place such as going into the forest, sitting under a tree to practice reflecting on reality itself. All rupas must be seen as suffering, emptiness and impermanence in order to escape from clinging to form and to return to dwell in the equal view regardless of form. The same is true for sensation, perception, thought and perception: one should contemplate that they are suffering, are nothing and are impermanent in order to escape from the erroneous view of feelings, perception, mindfulness and perception to present equal views regardless of them. Hey mendicant, the aggregates are inherently nothing, which arises from the mind. When the mind is no longer current, the aggregates are no longer active. Seeing to know as if is to attain true liberation. True liberation is then free from all views.

IV.
Again, staying in samadhi and observing the objects, the practitioner sees that the material objects all vanish and he can escape the illusionary character of form perception. The other objects, the taste, the taste, the contact and the dharma, all vanish and the practitioner is free of the illusory character of all perception of sound, flavor, taste, contact and dhamma. This French observation is called VON TON, the second liberation door. After entering this door of liberation, the perception will be purified; and because knowledge has been purified, practitioners can eliminate all afflictions of attachment, anger, and delusion. Greed, hatred, and delusion have ceased so the practitioner can dwell in the equal view. To dwell in this view, then to leave the views of Me and of ME, that is to put an end to all false views. This view no longer has opportunity and grounds to arise.

V.
Again, mendicants! Having been freed from the view of us, we no longer assume that the things we see, hear, feel and know are real things beyond perception. Why is that? Because awareness also arises because of conditions. Consciousness and the conditions that give rise to awareness change impermanent, but because consciousness is impermanent, we cannot grasp it either. If the aggregate of consciousness is not like any other phenomenon, what else needs to be created? This observation is called VAP TAC, the third liberating door. Upon entering this door of liberation, we can see the truth thoroughly, no longer get stuck in any dharma, and experience the passing away of dhammas. "

BECAUSE.
Buddha told the mendicant: “Such is the magical seal of Dharma. Those are the three doors to liberation. Mendicant monks, if you cultivate according to this dharma seal, you will surely attain pure knowledge. "

All the mendicants who heard the dharma above showed happiness. They worship the Buddha after they have received this teaching to practice.

DISCLAIMER

I.
DUTY AN AN (Buddhist sermon of the Indian Dharma) belongs to the Sutra Pitaka, the number 104 of the Abhidhamma Pitaka. In Tibet, there are also two sutras on the subject of Dharma seal; it is the Buddhist Sutra on the Doctrine of the Holy Dhamma (sutra l03) and the 80th sutta of the Abhidhamma collection (sutta number 99 of the Abhidhamma Sutra. In the Pali Sutta, the subject of Dharma Seal is mentioned in the 43rd Sutta of the Central Region (Najjihima Nikaya) and in the Patisambhidă Magga. The contents of the three sutras are roughly similar, but in terms of coherence and mindfulness, the Buddha Theory of Dharma seals the Sutra and is more concise. The text is short, concise and concise. The sutras talk about the truth of the dharma s and awareness, and about the methods of meditation to attain liberation. This sutta was translated from Sanskrit into Chinese by Zen master Thi Ho of the Song Dynasty.

II.
The subject of the Sutta is the three doors of liberation (the three liberating subjects): no, formless and non-work. These three contemplations, considered as the most basic characteristics of Buddhism, are also called dharma seals. Seals are seals, meaning signs that can prove the true nature of Buddhist teachings. The teachings that do not bear the mark of dharma mark are not Buddhist teachings.

In the commentaries of Theravada Buddhism, the three dharma seals (ti-lakkhana) are often said to be impermanent, non-self, and suffering. Impermanence, No-self, and Suffering are often perceived as identifying with the three liberating subjects, namely, NO, VOU and VO. Actually Impermanence, No-Self, and Suffering, although closely related to No, VÔ and VÔ, but the scope and effects of the three liberating subjects are much larger. The Hinayana commentators often say that because of the impermanent measures, the door to liberation is formless, because the dhammas are not self, the door to liberation is zero and because dhammas are suffering, the door to liberation is nothing. To say that is to limit the three liberation subjects within the scope of morality, while the nature of the three liberating subjects is awareness. Buddhism is the path of liberation by wisdom, not by moral morality. Reading the Dharma Seal we will see that. Of the eighteen contemplations to attain liberation (mahā-vipassanā) of Theravada Buddhism, impermanence, suffering and selflessness are counted as the first three. VO General, VO and Not to be counted are the three miracles eleven, twelve and thirteen. Thus Impermanence, No-Self, and Suffering could not have been identified with VO-General, Non-self, and No. That is why the three freed subjects are truly Dharma seals

Sometimes in the commentary organs, the three legal seals are said to be impermanent, Anatta and Nirvana. Impermanence and non-self are characteristics of phenomena that are said to be phenomenal. Nirvana is also a characteristic of all things, but in terms of essence it is said. This view has transcended the view of the Hinayana but is still stuck. The Mahayana later went further, having established the First Truth General seal, but still not as stable as the Three Liberation Men. Actually, the dharmapala must be the Three Liberation Men, as the Dharma seals show us, and the characteristics of Impermanence, Selflessness and Suffering of all things are very important, but only the keys to open the door of the Three Seals. stop it.

III.
The text can be divided into six paragraphs. The first paragraph is about the case in which the sutras are spoken. The second paragraph talks about the  emptiness  of dhammas and awareness, and is also the foundation on which the three contemplations of liberation are established.

The third paragraph talks about  not liberating the subject , the first consensus. The fourth paragraph talks about the  formless liberation subject , the second contemplation. The fifth paragraph talks about the  immeasurable liberation subject , the third contemplation. The sixth passage is the closing passage of the sutra which includes the Buddha's conclusion about the three doors to liberation.

IV.
1) The Dharma Seal belongs to the subject of questioning the self-teaching, that is, the sutra is spoken by the Buddha, not by someone asking. The topic of Dharma Seal is a very important topic, so before saying the Buddha carefully instructed the masses to " bring pure awareness to listen carefully, receive it thoroughly, skillfully use the mind. to remember and practice ”. This is very important, because if not careful and subtle, the listener may misinterpret the sutra, and thus miss a precious opportunity to receive the dharma. Bring  pure awareness and listen carefully. Pure perception (Chinese: pure knowledge) is awareness that is not obscured by prejudice and by the stubbornness in the acquired knowledge. It is imperative for the speaker to use words and ideas, the listener must also receive through words and ideas. No matter how skillful the speaker is in using words and ideas but the listener does not  skillfully use the mind  to receive, he is still stuck in the usual words and concepts, and therefore the reception will not success. This warning, Buddha repeated again in the second paragraph of the text.

2) Before presenting the three contemplations leading to liberation, that is, emptiness, formless and non-work. Buddha talks about  is not  as self-nature of all things and of awareness. Not  here is no longer a concept of "no" relative to the concept of "yes" but the reality of all beings that is beyond all concepts of ordinary perception. We can not bring the common sense of our place but understand  not , because  No is not on the plane, no, not in the framework of the delusions, no minister born, no walls destroyed and overcomes all knowledge . Not  a call of reality itself, our views are conceptual frameworks that cannot contain reality itself. Reality itself no form arises, no form ceases , escapes yes and no; thus in order to reach the world of reality itself, we cannot use the  frameworks of delusion  such as arising and passing away, yes and no, one and many, above and below, etc ... contain the reality itself,  not the  reality itself. The sutta is very clear:  Since the nature of emptiness has no place in space, no form, no concept has ever arisen, knowledge cannot grasp and free from all grasp . Because not stuck in soft cognitive concept of nature should  not covers all things; we are not caught in the frameworks of grasping and transcending the world of concepts we attain a true view of reality itself, that is, of zero. This view is called  equal view. Our usual daily view is the conceptual view: we see everything as separate realities, mountains are mountains, rivers are rivers, mountains are outside rivers, rivers are out mountains, we are not people, people who are not me ... that view is the discriminating view that cuts reality into fragments that arise and fall away, big and small, inside and out. In the world of reality itself, everything has no separate entity, one is within that, one exists because the other exists. Only the egalitarian view perceives reality itself. Does not mean the irresistible equality of reality. Equality (Skt: samatã) is the true nature of reality. That is the real world ythă bhutam). Mahayana Buddhism calls that world the true world (bhutatathată), and call that undifferentiated view of equality of mind (samatăjnàna). That is why the contemplation of zero in the Thien Thai sect is also called equality of consistency.

We must pay attention to the following sutra: Since withdrawing is grasped by all, it (the self-nature of emptiness) covers all dhammas and dwells in the equally undifferentiated view: that view is that feel real. The special feature of this sutra is that the nature of emptiness is seen as both the object and the subject of perception.

From the point of view of the literature, we see that both  inclusiveness and abiding  verbs have the same subject from  it  (the nature of emptiness). But the inclusion verbs refer to the perceived object and the abiding verbs refer to the perceived object. This shows that the perceived object and the perceiving subject are not separate, but the perceived and the perceived are both. This is the basis and the starting point of the later Consciousness teaching.

However, we should not rush to oppose  No  to  dhammas  as we oppose being with phenomena, opposition and form. Not  the dhammas, the  self-nature of No is the self-nature of all things. The sutta is very clear:  The Buddhist monk. You should know that the self-view of emptiness is like that, and so are all dhammas . The truth of self-emptiness is the basic truth on which the three contemplations of liberation are established, so the Buddha calls the view of self-nature not  dharma seal.  This dharma seal is a characteristic feature of Buddhism, so Buddha emphasized that it is  the basic dharma of the Buddhas, is the eyes of the Buddhas, the destination of the Buddhas.. The eye dharma of the Buddhas later became the "dharma of the eyes" (treasure of the dharma view) of Zen. At this point, the Buddha repeated again:  You should listen carefully, receive thoroughly, to remember that thinking and contemplating in your heart . Let us pay attention to the six words: contemplation in the heart of reality. Contemplation in reality is to go directly to reality and contemplate directly rather than standing outside and contemplate reality as an objective object. This is the main point of meditation.

3) The first door of liberation is the reflection on the suffering, zero and impermanence of the five aggregates, that is, the five factors that combine life: matter, sensation, perception, thought and perception. .

These elements are  impermanent , that is, they are ever-changing and, therefore, do not have an ordinary essence, or an identité fixe. These five factors depend on each other to be present, this is in that, that is in this, this is that, that is this. Matter for example cannot exist beyond perception and perception cannot exist but matter, so nothing has its own separate entity. That particular entity does not exist, so the dharmas are called  emptiness. Not being here is first of all there is no entity (entity: true nature). However, having no entity doesn't mean nothingness. The table has no separate entity, but the table is not nothingness. Seeing the table in its "without being" character means seeing the truth of the table. On the contrary, seeing the table as an ordinary object and having a separate entity means seeing with the wrong perception. Understanding things with this knowledge will not avoid suffering. Therefore, the sutras say the five aggregates are impermanent, void, and have the  effect of causing suffering . Contemplation on the five aggregates is direct reflection on the self of reality. The sutras use the word "as very observant" is therefore. True (yathābhutam) is reality itself. The text is very clear: All material formations must be seen as suffering, emptiness and impermanence in order to free from clinging to material form and to return to dwell in the equal view regardless of material form. The same is true for sensation, perception, thought and perception:  one should contemplate that they are suffering, are nothing and are impermanent in order to be able to escape from feeling a false sense of feeling, perception, mindfulness and perception to achieve equal views regardless of them.

In discriminative perception, the five aggregates become ordinary things and have separate entities. If we go beyond that discriminating perception, the five aggregates will manifest in themselves and they no longer have any binding and painful effects. Then we get rid of narrow and erroneous frameworks of perception, and attain liberation. Let us reread the text:  The aggregates are inherently empty, which arise out of mind; when the mind is not present, the aggregates are no longer active.  The heart here is only for discriminating perception. This contemplation of zero is called the first door of liberation, that is, no withdrawal from the subject.

Not liberating the subject  was the foundation on which the massive literature of Bat Nha was established. Bat Nha means wisdom, equal knowledge, regardless of what the Dharma seal talks about. The Heart Sutra of the Prajna is a sutra recited every day in monasteries. This sutra also talks about  emptiness  of the five aggregates. "The Bodhisattva Quan Tu Tu found that when he reflected deeply on Bat Nha, he discovered that the five aggregates are zero, and thus get out of all suffering. That is the first sentence of the Heart Sutra
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4) The everyday world in which we live is a world created by our perceptions. We  see  heaven, earth, mountains, rivers, houses, market, creatures, plants. I  listen Various sounds, such as thunder explosions, showers, birds singing, crying sounds. We  smell  odors, we  taste  tastes, we  touch  things, we build thoughts. Perception has five categories: materiality (form), sound (sound), flavor (aroma), taste (taste), contact (touch) and dhamma (thoughts and memories). Our senses provide us with the conditions of perception, and there are times when we get lost because of these facts, like when we see a rope we think is a snake, you think you are an enemy. Science helps us to see some of the perceived mistakes. Meditation helps us to remove the fundamental mistakes of perception and of perception. The method given in this passage is the formless contemplation, that is,  formless liberation. The Buddhist theory of the Holy French publication France by Truc Ho translation and publication of Buddhist Economics Lecture of service they are using the name from  mindless  to translate the Sanskrit noun animitta. The 80 sutta of Tap A Ham, translated by the Na Bat Da La Bridge, uses the  formless noun, and the formless noun has become more popular later on.

The person who has succeeded in contemplation can  not  succeed easily in  formless contemplation . The Bibles of Dharma Seal and Magdalene both emphasize that one must see  or  else to see  formless . This is very important. Formlessness  is closely related to zero: our perception gives us the impression that all things have their own place, their own form and their own nature, while all things arise, This is because the other is, this is within that and nothing has a separate self or ego.
For example the table is not a separate entity; The presence of the table depends on the presence of the wood, the saw, the planer, the carpenter and the thousands of other phenomena, if we draw wood, saw, plan, nail, carpenter, etc. Then, the table is not present and we cannot find out the form of the table. Without a separate nature, appearances are just false, not realistic. Let's take an example: water. In the chemical language, water is H2O. We temporarily let H2O be the self nature of water, as we call  No  is the nature of all beings. Water is identified with snow, with dew, with clouds, with ice; Water is present in the air, in plants, in organisms. The forms of water, of H2O, thin, solid, light, heavy, large, small, thin, thick, and the forms of the water-approved jugs as square, round, gourd, long, etc. are all these generals  of water. By jamming on one of these forms we cannot see the substance of water, that is, of H2O. Formless contemplation is a contemplation that prevents us from getting stuck in the facts of perception to get into reality

In the  Anurādhasutta (Samyutta-Nikaya) sutta,  A Dau Lau with the Buddha in search of the Buddha's distinct nature. The Buddha asked A Nau Lau Da whether he could find the Buddha in the five aggregates. He asked if he could find the Buddha outside of the five aggregates. Buddha cannot be found because Buddha is formless. Receiving Buddha through form, whether it is a form or form, is wrong. The Mahayana Vajra Sutra also takes this subject. Buddha asked Tu Bodhi if it was possible to recognize Buddha through form, Tu Bodhi said no. Buddha says: "Whatsoever has a form is falsehood. If you see that the generals are not generals, you can see the Tathagata. "

General means the object of perception and the content of perception. If we are stuck in the form, we cannot see reality, so the formless contemplation is a contemplation that helps the practitioner get rid of the illusory personality of the perceived object. Let us read the text: " Again, staying in samadhi and observing form objects, the practitioner sees form all disappear and he is free of the delusional character of perception of form. The other objects, the taste, the taste, the contact and the dharma, all also dissolve and the practitioner is freed from the illusory nature of the perception of sound, flavor, taste, contact and dhamma. This observation is called formless, the second door of liberation. "

Formless is also utopia: formless is on the aspect of perceived object, and utopia is on the aspect of subject perception that says. When the perceived object manifests its formlessness, the perceived subject is utopia. Thought is the third aggregate of the five aggregates, that is perception. Perception, when it is no longer caught in the deluded nature of the object, is called utopia. Idlessness does not mean inanimate, but is still a view, a kind of knowledge. The kind of knowledge that is not guided and bound by appearances is called  pure knowledge. With this view, there is no more division, so the false views like me and mine are destroyed radically. When the concept of me and mine is gone, the roots of greed, anger, and delusion are removed. We read the text again: After entering this door of liberation, knowledge will be purified, and because the view has been purified, one can eliminate all afflictions of attachment, anger, and delusion. The cessation of craving, ignorance, and ignorance, can leave the views of me and of me, that is, the end of all wrong views. These views no longer have the opportunity and the basis to arise.

The nimitta (form) means image, appearance, object of perception. In Sanskrit, laksana also means form, which also means object of perception. Dharma General Department of Buddhism studies the state of all things to go into the self of all things. That path is called "from the general state of all things to the physical nature of all things" (spare general enter Tanh). Dinnaga's (Tran na) 's neo-rationalist school distinguished two types of generals: self-generals and facies. Self-form (svalaksana) is itself of reality, and form (samànya) is the framework that perception brings to itself. In that sense, the formlessness of the Dharma Seal is the absence of the form.

Tong Thien Thai has three contemplations: no, false and middle. The second enchantment, fake shop, aims to show off the false, untrue and false personality of the dharma. This contemplation is also in the tradition of formless contemplation.

The formless but successful contemplation also helps the practitioner see the immortal nature of all things.

5) The third door to liberation is  nothingness. The noun apranihita means not to put an object in front of you. First of all it means that the perceived object is not an object independent of perception, outside of perception. Cognition includes the perceived and the perceived object. Seeing is always seeing something, hearing is always hearing something. There cannot be a pure view and a pure hearing subject without an object. Without an object, we don't have to see, not hear. Non-action is a transcendent vision that is dualistic towards the subject and the object. Consciousness later distinguishes part knowledge (the subject of perception - darsana-bhàga) from the form part (mmittabhàga) and emphasizes that these two parts arise, one has, the other has. We read this sentence in the Dharma Seal: If we can escape from the view of Me, we no longer think that the objects we see, hear, feel and know are real things beyond perception. Why is that? Because the end is also caused by conditions that arise. These conditions are knowledge (subject perception) and form (changing objects of perception). Predestined  mean causes and conditions. The word cause (hetu) is often called the main cause and conditions are the coordination conditions for the cause to mature. Humanity is also a predestined relationship. There are also the  monks and nuns , that is the conditions that help you,  dependent upon , that is, the object of perception, and the conditions  of indifference., that is, the unbroken continuation of the stream of cause and effect. Consciousness requires all four conditions to arise, change and cease; Consciousness also changes and arises away as the conditions give rise to it.

Let us read further:  Consciousness and the conditions that give rise to awareness change impermanent, but because consciousness is impermanent, we cannot grasp it. The aggregate is not like any other phenomenon, is there anything else that needs to be created more? "The aggregate of consciousness has  not ", we have to remember that not here is without a separate entity, which is not graspable and is not for having. Not  here is not the basis of yes, nor is it the foundation of nothingness, but the foundation of both yes and no. It transcends yes and no, it acquires all kinds of things, so we cannot make it richer or poorer. That is the meaning of the four words "immutable and everlasting" in the Heart Sutra. No work so it also means that nothing needs to be created anymore, nothing needs to be done, including enlightenment, attainment, attainment or enlightenment. It is wrong to seek enlightenment out of mind. Towards a future in which one's awareness will be more full is a mistake. Enlightened self-nature is already complete in everyone; searching for enlightenment beyond the mind is like a grain of salt in search of salt. There is a saying about this in the poem "Butterflies flying in the yellow flower garden". "Construction works of a thousand generations, but works, my dear, have been completed for a thousand generations". This futility will be the foundation for such a great deal. The Heart Sutra of the Prajna said: "There is no attainment because there is no such possessiveness."

Seeing dhammas that have no separate presence but awareness, seeing perception having no separate presence but dhammas is the attainment of a truly undivided view, in which the dhammas manifest nirvana. of them. Nirvana means passing away; The term passing away means the absence of the notions of me and mine, me and man, arising and passing away, often and fragment, one and many. Seeing such dhammas is truly seeing the dharma ends. Let us read the text:  This observation is called non-work, of the third liberation. After entering this door of liberation, we can see the truth thoroughly, no longer get stuck in any dharma, and experience the nirvana character of dhammas.

The Abhidharma Sutras translated by Na Bat Da La Bridge used the noun "to have no possession" (to not have) to translate the noun apramhita, instead of using the non-negative noun. The Buddhist Dictionary of Nyanetiloka (Buddhist Dictionary, manual of Buddhist Terms and Doctrines) used the noun desireless. The English scholar Edward Conze in his writings used the term wishlessness.

6) The closing section of the sutras calls the three doors of liberation the dharma seal, and again that the goal of these three is to reach pure knowledge.

V.
Buddhism is first of all the way to liberation by wisdom, not by faith and by moral prohibition. The Buddhist instructions on impermanence, no-self, no, formless, non-existent, etc., are to guide the practitioner to attain the realization of reality, not the premises for reaching moral conclusions. reason, as it is said: life is impermanent  so we should not be  greedy, things are not  so we must be bored,  etc. . Many sutras and commentators A Bhikkhu often forget the basic principle of Buddhism is  liberation by wisdom so there is a tendency to describe Buddhism firstly as a morality, and thus may have made a false impression on some people studying Buddhism in the next generation. It is understood as desirelessness for that same reason. Non-work must be understood on the epistemological level, just as nothing and formless.

We know the third paragraph of the sutra talks about  emptiness , the fourth paragraph talks about  formlessness  and the fifth talks about  nothingness. Let's  go back to the second paragraph of the text; This passage talks about  nothing  like the nature of dhammas and of perception. In this passage, the concept of the three doors of liberation is also mentioned. The text is as follows:  The nature of emptiness is not on the plane of having nothing, not in the framework of delusions, without form arising, without form and beyond all views . "Not on the level of the conditioned (non-possessive)" that is   " No " is not in the framework of delusions (hopelessness) "that is  formless; "Without form arises, without form ceasing and overcoming all views (non-arising, non-suffering, separating all views)" is  nothing  . This passage thus implied the concept of the three doors of liberation, so the Buddha said "that is the dharma seal". The next three paragraphs are just to show clearly three more liberation contemplations.

The Sutras of the Sutras belong to the original Buddhist scriptures, but in the sutras already contain the seeds of the eightfold, rational, and enlightened thoughts. This is one of the most basic sutras of Buddhism. Reading the sutras with the eyes of Mahayana Buddhism, the practitioner will see the profound thoughts contained in the sutras and be able to understand the verses that the gathering or translator lacks some skillful expression. In the Dharma seal there is a sentence like that. That is the sentence: "Serve things, glass of self-prejudice, that is, inanimate inanimate comments."
If we translate each word, we will have:  Again, leave the self, then no (still) see, no (still) hear, no (still) feel, no (still) know. A beginner scholar would probably be puzzled by such a verse. Why is it possible to leave the self and not see, hear, or feel? Leaving the self, then turns into inanimate or what? Therefore, based on the text and the order of thought, we have translated the verse as follows: “If one sees one, then we no longer assume that the things we see, hear, feel and feel. know that things are real beyond perception ”. END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).GOLDEN PRAYED AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/10/2020.