Buddha taught that there is Suffering to separate from; in the second period, the Buddha taught emptiness, that in fact there is no Killing Karma; and the third period Buddha taught that the mind that shines in emptiness is actually Buddha Nature.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

So, how should we practice, when we have to stand between such intersections, crossroads, and intersections? In addition, the closer you look at the problem, the more you see a thousand dangerous insects: leaning to the left a little, you may be attached to nothingness; leaning slightly to the right, leaving the teaching of Selflessness, the risk of attachment to the spirit of the pagan religion. Therefore, knowing the Middle Way is right, but what is the Middle Way?

Here, we try to re-read the book Vo Mon Quan, a great work by the Buddhist Sangha, on the 41st rule, Mr. Hue Kha (487-593), at the age of 40, went to Shaolin Self to consult Bodhidharma. According to legend, Bodhidharma just silently looked at the cliff, leaving him standing in the snow and ice for many days. Then, Hue Kha cut off his left arm with a knife and offered to Bodhidharma to show his determination to pray.

Hue Kha said, "I do not have peace of mind, please feel free to me."

Bodhidharma said, "Give me the mind, I will be safe."

Hue Kha replied, "I don't see the mind anywhere."

Bodhidharma replied, "I have peace of mind for you."

Then, after six years studying with Bodhidharma, Hue Kha was certified, received the eight-year robe and became the second ancestor of Chinese Zen Buddhism.

The story of the hand-chopping must be the legend of the next generation. Because in the old days there was no Internet, no radio, no media, and high mountain stories, so the rumors were countless, when years later were told, from person to person. In addition, it is difficult to imagine, there is a knife that one hand can cut off the other hand, and the person who has just finished cutting his hand calmly asks for peace of mind.

But looking at the mind over and over and "not seeing the mind at all" is obviously a big leap, seeing the emptiness of the mind, when the cittas of hatred and delusion all drop, and even the "mind wants to be Buddha" is no longer. accusation. And so too, Hui Kha does not see what is called "I" in his mind, and also does not see what is "mine" in his mind. If we follow the Tibetan Buddhist explanation, we can call that Bodhidharma transmits the dharma to Hui Kha according to the second stage of the teaching, which means seeing the nature of mind as emptiness.

However, saying that would seem too mechanical. Because we can question one more step, then "what sees" that no mind?

The Dalai Lama, in  Buddha Heart, Buddha Mind (Crossroad Publishing, 1999), on page 110, writes that Buddha Nature is "the original pure light of the mind," but he is wary that it really is not. appears independently because it is emptiness by nature.

Thus, that is, looking at the root of the mind, only see emptiness and from here the output of Wisdom. Thus, in just one mindful thought, or a mindless mindfulness, or a mindless view of the emptiness of mind, all three times of turning of the wheel of dharma arise: where there is no suffering. first), that place is emptiness (the second period), and that place is eminent Buddha Nature of Wisdom (third period).

Master Thanissaro Bhikkhu, a famous Theravada monk, in his article titled "Emptiness" on Accesstoinsight.org, wrote and translated as follows:

“Empty is not a state of perception, a way of looking at experience. It adds nothing to and does not take away from fresh (unfiltered) facts about physical and mental events. You look at mental events and [look into] feelings with no thought of whether there is anything under them ...

Take as an example, that you are practicing meditation, and there is a feeling of anger towards your mother. Immediately, the mind's response is to identify this anger as "my" anger or to say, "I" to be angry. It then mulls over this feeling, either leading to the relationship between you and your mother, or to your overview of when and where anger toward your mother might be right. The problem with all this, from the Buddha's point of view, is that those stories and those views [of you] lead to a lot of suffering. The more you cling to them, the more you deviate from looking at the real cause of suffering: labeling "I" and "mine" and so on the whole process of flow [with suffering]. Therefore, you cannot find a way to get out of that cause, and to bring suffering to an end.

However, if you can apply the emptiness - by not acting, or reacting to anger, but simply seeing it as a series of events, in it and of it - you It can be seen that the anger is empty, does not contain anything of its identity, or is worth conveying. When you master the application of discontinuous emptiness, you find that this truth is not only in the place of gross feeling like anger, but also the subtlest facts of your realm of experience. That is the feeling in which all things are empty. " (end of translation)

Thus, in just one mindfulness, we see all three times of the Buddha's teachings appearing together: there, Suffering disappears; there, the emptiness of mind manifests; and in that same place, the clear view of Wisdom manifested.

Therefore, if we keep the mind like this all day long, we will no longer wonder about the complicated divisions of the Falun Dafa periods. And then, when we listen to the teachings from the monks - whether in the Tonkin, Theravada, or Vajrayana traditions ... - we can also bring the practice back to one thought. mind like that, both simple, practical, and free from all suffering.

Anyone can practice these three times of turning dharma. Just walk and sit all the time, feel the whole body, the breath is gentle, the mind does not arise, silently look at the mind.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).GOLDEN PRAYED AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.13/10/2020.