The Buddha's Dharma Flower . VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. 1222-1282), the 8th Patriarch of the Phap Hoa School, and also the First Patriarch of the Nhat Lien School, Japan. The Three Great Secrets were formed from his interpretation based on the Lotus Sutra, especially the 16th Tathagata Longevity. Those who study and practice according to the Lotus Sutra are interested in this doctrine, for that reason. is a unique point, contributing to illuminating the philosophy of the Dharma Flower Deity, including: Deity Deity, Title Deity, and Precepts. We start from the concept of the deity. According to the history of the transmission of the Lotus Sutra, the great Master Thien Thai Tri Gia (538-597), the 4th Patriarch of the LOTUS SECT, the first patriarch of the Thien Thai sect, China, divided the 28 chapters of the Lotus Sutra into two parts. subject: the first 14 are in Tich Mon, the last 14 are in the Boundary. The sect looks at the Buddha through the actual history of Shakyamuni, that is, the birth, enlightenment, preaching and parinirvana. Therefore, to speak of septum is to refer to a historical Buddha within the scope of human perception, including the teachings he preached. Thus, the Buddha of Tich Mon is not a resident Buddha, because he has birth and death. His life and lifespan are limited in space and time. History records that the Buddha entered Nirvana when he was 80 years old. After entering Nirvana, where did the Buddha go, and how did he perform the work of teaching and saving birth, etc.. The subject is no longer discussed. Accumulation stops here. Instead, the Buddha-door continues to present life after Nirvana of Buddha. In the Lotus Sutra, the 16th Tathagata Longevity, the Buddha declares that "His true life span is immeasurable, boundless, and infinite innumerable kalpas, and even the incorruptible saint cannot be calculated. that since attaining enlightenment until now, having gone through inconceivable countless countless kalpas, the Tathagata has not yet passed away, he is still on the top of Spirit Vulture and other places to do Buddha work. delusional, even though we are close to the Buddha, we cannot see him. " [1] From this point of view, the primordial doctrine opens up a different view from the historical view of the Buddha's existence. This is a Buddha without birth, without age, without birth and death. It is a true Buddha, metaphysical, and transcends all limitations of space and time. 1. Deity's Deity Indeed, the important claims about the Buddha's long life span , he has become a buddha for a long time since beginningless time , he has not passed away and is still teaching and saving birth in many different worlds. are the factors that form a Buddha of the yidam, called the yidam deity or the eternal Buddha. So how would the yidam teachings view the Buddha of the Jain, or Shakyamuni, while focusing on a metaphysical Buddha, not present in history? In the sutras it is recorded that, after declaring the true and eternal existence of the Tathagata's life span, the Blessed One gave an example of his own means of manifesting cessation as a Buddha. Buddha as follows. The Tathagata likened himself to a physician who, seeing that his young children drank poison by mistake, created medicines to cure their children's diseases. When the father gives medicine to the children, the children who are still awake and obediently take the medicine, the disease is healed. However, there are children who are poisoned by the drug, become crazy and lose their minds, so when the father gives the medicine, they still refuse to take it. Thinking that, the old father, out of love for his children, temporarily went to another country, then sent someone to report that the father had died. When they heard that their father had died, they were afraid and worried, because now they had no place to rely on. Thinking like this, the sons immediately sought out the medicine their father had prepared before to drink, so all of them were healed. Knowing that the children have recovered and are healthy, the father has returned to his children. [2] The example of a physician shows the Buddha's boundless great compassion for sentient beings, especially his manifestation of the means of extinction, the fact that the father does not die. The Buddha here practiced his vows to save sentient beings in the manner of a father towards his foolish children in the same spiritual family. Although in history, he has always been revered as the cardinal, the omniscient, and the most holy, but on the path of enlightenment and salvation, the Buddha has always made it clear that he is not an object of worship. a cult of form, not a ruler of anyone. He was simply a spiritual father, a teacher with the express purpose of using various means to enable all sentient beings to attain what he had accomplished, which is enlightenment. Supreme Bodhi. Therefore, the passing of the Buddha into Nirvana is seen as a salvific manifestation of the original Buddha. (...The one who saved sentient beings tried, means to show Nirvana, the child is truly immortal. ) [1] So after the Buddha entered Nirvana, what did he leave for the world? Asking such a question is to be able to find an ontological connection between a Buddha- means manifesting Nirvana (Buddha Accumulation) and a truly imperishable Buddha- child (Originary Buddha). In fact, no one can deny the precious treasure of Dharma that the Blessed One has left behind; Those are the practical, holy teachings that make our suffering-filled lives peaceful and refreshing. However, although his teachings are extremely great, the ability to receive and propagate those teachings will also change over time because of defective views, lack of comprehensive knowledge ( such as vision and vision). knowledge ). Here, what we consider to be the teachings of the Buddha depends on our level of understanding and comprehension. That is why the Buddha emphasized that for the Tathagata's knowledge, only Buddha and Buddha could understand . [3] Furthermore, in the prism of the yidam, the legacy of the Buddha's legacy to the world is really not what is limited to his teaching of means but his unsurpassed wisdom. It is from this unsurpassed wisdom that the thousand-year-old truth is revealed and declared; and also here, the teaching of means was opened by the Buddha Tich Tich, preaching to save sentient beings. Without unsurpassed wisdom like the shining sun, the whole world would still be shrouded in the darkness of ignorance. Therefore, unsurpassed wisdom or otherwise known as Buddha's knowledge is the great force of enlightenment, is a living spiritual source, eternal and immortal. Also from here, the connection between the Buddha Tich and the Buddha is revealed. The relationship between the two Buddhas, Accumulation and Origin, is clearly taught by the Buddha in the 16th Tathagata Longevity through three important teachings that are: Explicit access, manifest manifest, and manifest truth . Visible nearsightedness is to open the near to see the far. What is close is the appearance of the Buddha Shakyamuni and the teachings he preaches according to the occasion. What is far away is that the Buddha Tich Ti did not just achieve unsurpassed enlightenment more than 2,600 years ago, but on the contrary, he became a Buddha in the distant past, immeasurable, innumerable kalpas. Likewise, the truth that the Buddha discovered in his enlightenment is not a new truth, that truth has existed since beginningless time and will remain forever, whether the Tathagata appears or not. appears, the truth is still the same. Through the language of the Lotus, this is described by two verses famous business: "The method of this ancient, generals usually quiet" ( dharmas Spare duty hybrid, often die minister. ) [4 ] Revealing the Deity It is from the world of manifesting practice (real history) of Buddha Shakyamuni that one sees the reality of the original Buddha through his long, eternal, and immortal life. Here, although the Buddha of the Buddha has passed away, the original Buddha has not. Just like the original dharmas, often self-destructing , the Buddha has existed since beginningless time and will last forever; for He is the embodiment of absolute truth, and He is also the substance of absolute truth. This is the essential teaching of the deity sect. Revealing the true right to reveal the teaching of the means of the three vehicles ( Sravakas , Pratyekabuddhas , and Bodhisattvas) to come to the teachings of the One Buddha vehicle ( buddhisna ), the sutra is called the assembly of the three refuges.. The teachings of means are the teachings taught by the Buddha according to different conditions and levels. Such levels of teachings are seen as steps to salvation, not by themselves, even though all of these teachings are very precious and very magical for the journey of practice. Here, believe and understand The invisible existence of the deity deity has a special meaning in our spiritual life. History records that the appearance of Shakyamuni Buddha more than 2,600 years ago liberated people from bondage to the gods, tying the human condition in delusional and extreme beliefs. . And that for the first time in the history of religion and philosophy, his enlightened teachings brought the light of truth, peace, and happiness to gods and humans. Up to our time, his teachings have remained intact with values ​​that illuminate the life of compassion, humanity, equality, and the capacity for enlightenment (buddhist nature) inherent in all sentient beings. It is worth noting that, if the Buddha and his teachings have had a great influence throughout the history of religion and philosophy of mankind, the Buddha has also had a similar influence. The same is true, especially in the spiritual life of Buddhists. The Buddha taught that conditioned dharmas are impermanent, arising and passing away. Sentient beings in the six realms of samsara must all go through this route, without exception, including Buddha Accumulation when incarnating in the Saha realm. But in the sea of ​​nothingness, arising and passing away are only visible phenomena from external manifestations, while the pure essence is imperishable. Just like clouds, rain, steam, water etc... they belong to the phenomenal world; in one place it is called water, in another it is called a cloud... but in essence, they are only one, and remain so. Here, The yidam deity is the formless dharmakaya, unborn and immortal. As a result of frequent contact with the Primordial Buddha, the meditator will gradually attain the permanent realm of true mind, a state of mind that transcends all suffering illusions. Because the pure essence of the true mind is the same, it is one, so in the world of the true mind, the Buddha and all sentient beings are the same, the same, there is absolutely no difference. This is the true and eternal refuge and refuge of the Buddha's children. In the spiritual world, facing life, we also live. Faced with the living Buddha, our inner world would become truly alive and active. Like a fresh flower, blooming on display, no matter how desolate, its vitality is still worth a lot compared to a forest of dead flowers, withered, withered. Such is the Buddha. That is the place of refuge, and that is also the realm of immortality. When the individual ego is faithfully let go to allow one's own inner life to merge fully into the river of essence of the Buddha, then we are truly free from illusions. suffering and fear of death. According to the philosophy of the yidam, the truth is that we do not die, we are as eternal and immortal as the original Buddha. In the journey of birth and death, Death means rebirth, not the end. Like waves and water, waves are constantly rising and falling, many times being born and many times passing away, but the essence of the wave - that is, water, is never born and never dies. This is why we turn to take refuge in the yidam deity, absolute savior . That refuge, not only in this life, that spiritual lifeline will be warmed forever throughout the stream of birth and death, until the day we become Buddhas. Nam Take refuge in the Ten Directions Permanently Standing Buddha Bao. 2. Duties and Titles As mentioned, the Lotus Sutra includes 28 chapters, often called 28 chapters, with more than sixty thousand words. This is a great sutra of Mahayana philosophy. Mr. Nhat Lien Thanh Nhan focused on the meaning of all 28 chapters into one heading, called the Subject of the Law , that is: Namo Dieu Phap Lien Hoa Kinh . Namo ( namas .)) is an expression, meaning to return to refuge with all respect. Taking refuge here, of course, does not mean relying on or worshiping an object of a supernatural nature but rather devoted devotion in union with truth. The truth expressed here is the Noble Dharma ( saddharma ). Magic is true, is a mystery. Although the Dharma has a very broad meaning, it can be understood as the truth as it really is, the ultimate truth that the Lotus Sutra describes through the term Buddha's knowledge . Therefore, the Noble Dharma here is the knowledge of the Buddha . For Buddhist learners, the level and identity are different, so the understanding of the teachings is also different; Therefore, the ability to learn is divided into three levels: upper (high), middle (medium), and low (low). The ability to study is high or low, so the Fa also has some cuts, which are explained according to different identities and levels. For beginners (lower level), we use naked eyes- humiliation eyesto read the scriptures and reflect on the meaning of the sutras. In this introductory step, the Dharma is understood as the teaching of the Buddha, taught to gods and humans. For the average person, the meditator can see deeper things that are invisible to the naked eye. The sutras often describe that, with pure divine eye, a sage can see far and subtle things that today modern science can only through a laboratory with a microscope or telescope. can see. The Dharma here is pointed to the subtle, metaphysical categories of matter, the mind, the dharma, the dharma, etc.. With the superior capacity, the practitioner uses the pure Dharma eye like the eyes of a fine art. illuminating all dharmas in life. For the Dharma eye, "all dharmas are Buddhadharma" ( necessarily the Dharma classifies the Buddhadharma.) This is stated by the Buddha, in the Nikaya, that " When I am pure I see the world as pure." The Mahayana sutras often describe that in the universal dharma world, even a tiny speck of dust that cannot be seen by the naked eye contains countless Buddhas. This is the magical world of the Magical Dharma. In order to enter into the Wonderful Dharma, we will start from the assertion of the Buddha Titus that " All sentient beings have Buddha nature.And that because Buddha nature in all sentient beings is equal, without distinction, when a mind is far away from delusion, delusion, and in that same mind, Buddha nature is revealed. Just like, when the lake becomes still, the moonlight naturally appears. The process of purifying and purifying the karmic afflictions of the body and mind will help wisdom arise, and from there there will be wisdom. One can perceive the universal truth, as it really is, which is also known as the visionary vision . Thus, it is only when the pure Dharma eye is reached that one can realize the Wonderful Dharma; therefore the Wonderful Dharma, in other words, is wisdom, entering the Buddha's knowledge and understanding.However , on the path of practice, the problem will become closer to the metaphor of the lotus flower . The lotus or lotus flower is a metaphor for sentient beings' ability to become Buddhas profoundly. When we go looking for a place where the lotus grows, it is clear that we will not go anywhere other than a swamp, standing water. If there is mud, then there is lotus . The lotus flower grows out of the mud; The lotus grows in water, and the lotus flower only blooms and displays its fragrance in the middle of nowhere. The three elements that need attention here are mud, water, and space. Mud represents the foul smell in the world, water is the process of purifying the ceiling, and finally the lotus flower blooms in the middle of nowhere. Therefore, the peculiarity of the lotus flower is that it is in the world without earthly pollution . From mud that becomes lotus is a secret metaphor for the practitioner's learning process, turning defilements into Bodhi . Buddha Dharma in the world, no separation from the world . Buddhism is not outside the world. In the Samyutta Nikaya, the Rohitassa Sutta , the Buddha teaches that: " In exactly this one-foot-long body, together with perception and thought, the Tathagata declares the world, the origin of the world, the end of the world and the world. the way to the end of the world." The Buddha here refers all the truths of both samsara and nirvana ( suffering, the cause of suffering, the cessation of suffering and the way leading to the cessation of suffering ) to the reality of life. this and this person. On the path of practice, therefore, we do not need to search for a distant peaceful realm to be able to build the realm of Nirvana. Because samsara is nirvana (samsara eva nirvanam) . The Buddha did not dwell in the distant, isolated world; On the contrary, his Dharma body is always present everywhere, wherever there is a Buddha, there is an eternal realm of light . The lotus is always the seat of the Buddhas and Bodhisattvas in the entire Dharma Realm, wherever they are. The image of Buddhas and Bodhisattvas residing on lotus flowers entering the life of the five defilements to save suffering and save birth is a manifestation of compassion. Therefore, the lotus flower itself is also a symbol of compassion, of ideals and vows to teach sentient beings and become Buddha. Magical Dharma and Lotus Flower, therefore, when combined, are the very essence of wisdom and compassion that is manifested in all the actions of the Buddhas. Whenever there is the Wonderful Dharma, there is Lotus Flower. Master Tri Gia looks at the Dharma Flower Dharma Realm through the prism One-thought of the three heavens , that is, in a single thought, there are three thousand worlds. This doctrine is detailed as follows. There are ten worlds including six worldly realms (divine, human, asura, hell, hungry ghost, animal) and four holy realms (Sravaka, Pratyekabuddha, Bodhisattva, Buddha). The minds of beings in this realm also contain the other nine realms. Thus, ten times ten makes one hundred. One hundred causes for ten Tathagatas ( signature, nature, body, force, action, cause, condition, result, retribution, ultimate end)) to one thousand. One thousand multiplied by three (beings, countries, and five warms) makes three thousand worlds. Thus, three thousand worlds are born from one mind and one thought. Therefore, when the lotus flower blooms in the meditative mind, then the Wonderful Dharma will manifest all over the place. Apart from the mind there will be no Magical Dharma, and outside the mind there will be no Lotus Flower. Therefore, recite the primordial sect titled " Namo Magical Law Lotus Sutra""It is to direct the mind's life to the Wonderful Dharma Lotus Flower, to the true realm of eternal death, to merge with the universal compassion of the ten methods of morality. By regularly reciting the Wonderful Dharma Lotus Flower or otherwise. Going is resting the mind in the essence of the unsurpassed light of Bodhi and the perfect compassion of the Buddhas of the ten directions, the practitioner can reach the state of renunciation, live freely in the midst of life, at any time. and where. that's the true emancipation of us. 3. Duty Mon About Men The monastic discipline is an important secret method because it is considered a spiritual map to guide the mind for practitioners to practice according to the yidam. To be able to understand what is the monastic precept, we will briefly review some basic concepts about the harp. In general terms, the precepts are the place to transmit and receive the precepts. Therefore, the precepts always include three basic elements: having the precepts to die faithfully, having the precepts to be pure, and having the precepts to be dignified. The Northern Tradition Forum, also known as the Chosen Buddha School . In Canh Duc Truyen Dang Luc (Chapter 14) it was mentioned that Mr. Dan Ha wanted to take the exam to become a mandarin, but a meditator advised him that being a mandarin was not as good as being a Buddha. Mr. Dan Ha asked where to become a Buddha? The Zen man replied, let's go to Master Ma To in Jiangxi, that place is the school for recruiting people to become Buddhas. Therefore, in the Northern tradition, we often see the word " Choice Buddha School" hanging in front. Indeed, the term "Recruiting Buddha School" sounds a bit unusual, but the purpose of the precept is the same. There is only one thing to do, which is to transmit the precepts to those who want to practice along the path of enlightenment and become a Buddha. " Precepts of Buddhism circuit network. " In Sanskrit, the world called sila , one of the characteristics of world significance is bar food, fresh. Because when keeping the precepts, the soul becomes fresh, peaceful, free from anxiety and fear. General precepts are specific precepts established by the Buddha, including those of sravakas, bodhisattvas or precepts of monastics and lay people, etc. Depending on different causes and conditions, the Buddha made different generals. According to the law, after the death precepts are fully ordained and the pure precepts are transmitted by the pure precepts at the dignified precepts, the precepts will have the precepts (achieved the precepts). It is worth noting here that although the precepts are different, the most important purpose of the precepts is only one, which is to live immaculately . In the Ghandathena Sutta , Samyutta the series, mentions the story of the immaculate life as follows. The story goes that a monk in walking meditation happened to pass by a lotus pond, at that time a light breeze blew through, making the fragrant lotus fragrance spread, the monk stopped to enjoy the fresh taste of the lotus. pure sweetness and freshness of lotus flowers. Meanwhile, a god appeared and rebuked the monk: "Why did the venerable man steal the lotus incense?" The bhikkhu replied, "I was passing by here, happened to smell the pure lotus, just stopped for a moment to enjoy and then left." While answering, another person went down to the lake to cut lotus and took away the lotus flowers. The bhikkhu said, "If he took the lotus, why don't you say he stole it, but say I am?" The deity replied: "If ordinary people are full of sorrows, I will not say, the venerable is a cultivator, his mind is like a piece of white dust,Like a lotus without water, the mental states of like, dislike, or neutral are subdued and calm, so the meditator will excel in the precepts of the sages. And that, "The Tathagata is born, the Tathagata grows up in the world, the Tathagata conquers the world, unpolluted by the world." With the spirit of immaculate-pureness, we begin from the world of physical appearance. entering the world of formless lute , called the world of the bodhisattva. Signless precepts are built from the practitioner's original mind; like boundless space, it has no form, no boundary. Therefore, the practitioner from his own mind can connect, interact, and interact with the Buddhas of the ten directions. However, in order to enter this formless group, we must first build up a spiritual or bodhichitta retinue. Among those relatives, bodhisattvas and saints are friends, friends, and accompany us on our spiritual journey. We have worldly relatives, invisible relatives, and bodhichittas. Worldly relatives are people with the same bloodline, paternal and maternal relatives, with well-known names. The invisible relatives are the nine ancestors, the grandparents of many generations, many lives, and the spirits of the past who are present in different realms. Those relatives may be present in the world of saints, angels, Arhats, bodhisattvas... or in the three evil paths (hell, hungry ghosts, animals). Bodhi family members are spiritual relatives, including saints, bodhisattvas, and buddhas in the ten directions. Relatively speaking, it can be said that those who have bodhicitta are all their relatives. But according to the Lotus Sutra, all sentient beings have Buddha nature ( 6th Life Book), and thus, if viewed in the absolute dimension, all sentient beings are one's relatives. The Lotus Sutra, The Product Turns Into an Example, Saturday [5], talking about the relationship from the bloodline to the spiritual family through the forerunner story of the Buddha Tich Buddha and Dai Thong Tri Thang as follows. When the Buddha Dai Thong Tri Thang had not yet left home, he was a king, with sixteen princes. When they heard that their father had left home and attained enlightenment, the sixteen princes all applied for ordination, attained enlightenment, and all became Buddhas. Sixteen Buddhas are currently preaching in different countries, including Amitabha in the West, and the sixteenth prince is Shakyamuni. Thus, Amitabha and Shakyamuni Buddha were formerly siblings in the same secular family, but after attaining enlightenment, Amitabha Buddha became Buddha in the Pure Land, Shakyamuni Buddha became a Buddha. in the realm of Tathagata. Here, the Bodhi-linked has a very important meaning in the spiritual world of the practitioner. The wider the Bodhi fascination, the greater the spiritual world. Until truly integrate a comprehensive way to be equality-most like of all things, it is then that the practitioner has to dwell on No judge of the Tathagata, can enter into the world of formlessness of four subjects presented above . When he has entered the ordination hall, it means that he has entered the One-True Dharma Realm , the world of perfect light without a trace. In the true Dharma Realm, one is all, all is one . Likewise, here Wisdom and compassion are one. Wisdom is like the sun and its luminous power is compassion. Without wisdom there is no true compassion. This indissoluble relationship (between the door of truth as the door and the door of birth and death) is described by the concept of lore in Phap Hoa . The moon in the sky shines down (lobe) on the lake surface. The moon in the lake is born when it dies, the moon in the sky is still there intact. However, thanks to seeing the moon under water, we know that there is a moon in the sky. Here, if wisdom and compassion are one and the same, then the Virtue and the Buddha are also one and the same. Indeed, with the pure dharma eye, this illusory world of birth and death is also the pure realm of nirvana. Therefore, the Buddha in the Tathagata Longevity declared that:The Tathagata sees and knows the true characteristics of the three realms: not born, not destroyed, not real, not destroyed, not like, not different, not like the three realms but see as the three realms, such things, the Tathagata sees. clear, no mistake. " [6] And also, in the 21st Tathagata Divine Power, the Buddha manifests a divine sign, releases light to confirm the most truth, as through the image of his long, wide tongue reaching up to the Brahma world (outing the square of the real world). ) for a hundred thousand years This is a conviction that is absolutely unfalsified: Accumulation and deity are of the same faith as (the most faithful of the two sects). The next Tathagata radiates light from the pores of his whole body. He and the Buddhas of the ten directions also radiate light in the same way. This is the confirmation that the Buddha and the Buddha have only one reason only (the most logical second)... The Tathagata continued to develop eight other divine powers and then came to the conclusion that: " Where there are people who receive, maintain, read, recite, interpret, speak, and transcribe, just as they say. If you are a spiritual practitioner, or you have a Sutra book, you should build a stupa to make offerings to. You should know that this is the place of the Tao. The Buddhas here have attained unsurpassed enlightenment. The Buddhas here have turned the Dharma. wheel, the Buddhas here also enter Nirvana. " This is the true meaning of the monastic ashram, also known as the ordination hall. In short, the spirit of the Three Great Secrets focuses on the primordial door, going deep into the practitioner's spiritual consciousness. However, the deeper you go into the magical world of the yidam, the more clearly you will see the sacredness of the septa teachings. That is the holy teaching of great wisdom that the Blessed One taught during 49 years of teaching the Dharma to save life. Follow the Tantric Gate to bring the practitioner back to the Root Gate, the world of absolute salvation . The yidam deity emerges from the life of meditation , the buddhist deity is the light of wisdom , and the precept yidam is the expression of immaculate virtue resulting from the practice of the holy precepts . All things focus on the practitioner's inner self. The Lotus Sutra describes the achievement of the Three Great Secrets: "When Shakyamuni Buddha and the other Buddhas simultaneously cleared their throats and clapped their fingernails, those two voices resounded throughout the world of the Buddhas in the ten directions, and the earth trembled. Sentient beings in it: heaven, dragon, yaksha... human, non-human, etc.. Thanks to the divine power of the Buddha, they all see in this Saha world limitless, boundless, hundreds of thousands of millions of millions of kotis of Buddhas sitting on throne lions under the treasure trees... " [7] The immeasurable innumerable Buddhas appearing in the Saha realm are the seal of the Blessed One, that those who are willing to practice according to the sutras (such as the doctrine of spiritual practice). ) later and will become a Buddha (the First hybrid Gas) as Himself. Namo Shifang permanent Refuge Sangha.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/5/2021.