Entering Buddha's Knowledge.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. a. Penetration into the viscera. 'Asserting the void of the Dharma Realm, all sentient beings are the self-nature', this is the insight into the Buddha, this is the truth of the human universe. Especially in the present age, if there is no such awareness, there will be no way for us and all sentient beings to avoid accidents. If you want to know this truth, you must definitely go into the canon, but the 'canon' here is not just the Tripitaka, but any other in Buddhism, the truth contained in a can. problem solving. The truth contained in any one sutra is the same, so 'the method is equal, there is no difference'. If you study Buddhist medicine, any sutra can enter the Buddha's knowledge. As for the selection of a set of scriptures and methods of practice, it is up to each person's fate, nature, preferences and living circumstances [of each person] to disagree. Buddhas Tathagata introduces the Flower Adornment Sutra, the Lotus Sutra for those who benefit from their roots; introduced the Infinite Life Sutra for people of medium and low capacity, sentient beings with medium and low roots still account for more. Pure School Dharma is not introduced by Buddha Shakyamuni alone, but all Buddhas in the ten directions and three generations have introduced it, so is it still wrong? The problem is to penetrate the truth, the truth of the human universe contained in the sutras; If you can't penetrate, you can't suppress the mental afflictions, if you can't suppress the habitual afflictions, you will definitely create karma. It doesn't matter if you harm yourself, in the future you will go to hell, turn into an animal, that's self-restraint; but hurting so many sentient beings, this sin is very serious. Ending the Dharma body, wisdom and life of all sentient beings, there is nothing worse than this sin, because of this sin, they fall to hell. [Try to think] that person from countless kalpas to the present, this life has a human body, has the opportunity to hear the Buddha's teachings, but you cut off this fate of theirs, how serious is this sin? We must understand the deep meaning of the way of impeachment said in the Buddhist scriptures. On the contrary, helping all sentient beings have the opportunity to hear about the Buddhadharma and have the opportunity to practice and study the Buddhadharma, this is a first-class merit in the world and out of the world. Although there is a lot of money in this world, but after dying, you can't take it with you, it's true that 'all things can't be brought, only karma follows'. What can you bring? Can bring merit to help sentient beings have the opportunity to be converted. In today's society, many people have status and wealth, but they do not know these principles and truths, do not have wisdom, do not know the true causes of fetters and misfortunes, so they still cannot keep the fetters and avoid them. hung. These causes and effects are not only recorded in many ancient virtues, but if we pay attention a little bit in today's society, we can see them everywhere. Today we are fortunate to meet this predestined part, it is difficult for us to meet for hundreds of thousands of eons. If we still do not know how to seize the opportunity, we still do not know how to cultivate blessings, on the contrary, we still create karma and obstacles to this predestined relationship. , the crime is very serious. So meeting this predestination is ultimately good or bad, it's hard to say, you have to see what mind you use. If you use a good mind, you will achieve achievements for sentient beings, then that's a good thing. If you have thoughts of wanting to control yourself, If you occupy, then this predestined part will help you fall into the hell of Abhi. These are all truths, completely different on perception. b. The importance of listening to sutras How to cultivate wisdom? The only method is to listen to the sutras. In the past, Shakyamuni Buddha was still in the world preaching the Dharma for forty-nine years without interruption. Among his students, the monastics usually included one thousand two hundred and fifty-five people, in addition to those who were not often according to them, there were many more. Many people who followed Shakyamuni Buddha couldn't bear to leave, listening to the Buddha preach the profound and wonderful Dharma every day. From this we understand that if we want to gain true wisdom, we cannot separate the sutras, we must listen to them every day, and we must preach them every day. After listening, if you have understood yourself, you must explain it to others. Throughout his life, the Blessed One taught us to 'uphold, read and recite, for the performer's sake', having said this a thousand times, we must be extremely happy, must like it for the performer. At present, there are very few people who preach the sutras, we take advantage of advanced technical methods: computer networks (internet) and satellite television to propagate and propagate the Buddhadharma. If you really want to enter the Buddha's knowledge and understanding, make your thoughts and views pure and correct, without mistakes, if you don't listen to the sutras or read them, you absolutely cannot do it. I studied Buddhism for forty-seven years, my experience from many years tells me that there is only one way to practice every day, one day can't be interrupted; When we deal with people, treat people, and provide supplies in our daily lives, we do not conform to our afflictions, nor do we agree with our ideas, because we are still confused and have not yet been enlightened. Buddha taught that when we have not yet attained Arahantship, we cannot believe our ideas; All their ideas are wrong, they are all knowledge of ordinary people, knowledge of reincarnation. Depending on his intentions, he will definitely create samsara karma, the Buddha speaks the truth. Therefore, before becoming enlightened, one must obey the Buddha's teachings, but if you are not familiar with the sutras and cannot penetrate, then you cannot do it. By the time you have cut your own afflictions, the lowest level is to cut off the thoughts of afflictions, let go of all attachments, and attain the fruit of Arahantship. Arahant is called Right Enlightenment, that is, the thought of seeing. The solution is no longer wrong, at this point, I can trust my thinking. Bodhisattva is even higher than Arahant, is called Righteously Enlightenment, has cut off Tran Sa's affliction, no longer distinguishes; Buddhahood is the most complete, free from delusions, Our afflictive views are still sufficient, in daily life there is still market - non, human - self, greed, anger, delusion, pride, self-interest, these are all samsara mind, what creates All actions are cyclical karma. When the mind of reincarnation, the karma of samsara meets the Buddhadharma, it is usually an obstacle to the Buddhadharma, not only today, but also in the past. But the ancients were better than the present people because most of the ancients were molded by morality and still had moral beliefs. Nowadays, morality is no longer there, if you talk about morality to them, they not only cannot accept it, but also reject it. They think that self-interest is right, it is right to harm others, in which they can make some profit. They do not know that [doing so only] will get a little benefit in the short term, in the blink of an eye, they will have to fall into the hell of Abhi, Absolutely enlightened people will have no thoughts of self-interest, absolutely no thoughts and actions that control and possess all people, things, and things. Because they really understand 'three minds are impossible' (the three minds are past, present, and future citta), 'all things are empty, cause and effect are not empty', so they won't have negative thoughts, there is no deviant behavior, when the mind is moved to think, all acts of creation correspond to the dharmata, which in Buddhism is called 'worthy of nature'. Worthy nature is Buddha's knowledge, Buddha's view is Buddha's speech, Buddha's conduct, and the achievement of immeasurable and boundless merit. Using that merit to beautify the Dharma precept, dignify sentient beings, if so, they will be called Buddhas and Bodhisattvas. Ordinary people do not do things beneficial to sentient beings, mindfulness is always thinking of their own interests, the first thought is always to benefit themselves and protect themselves. If sacrificing oneself can benefit sentient beings, then Buddhas and Bodhisattvas will also gladly do it. Sacrificing one's own life is not even a pity, let alone the things outside the body? As long as it is for the real benefit of sentient beings, it is not impossible not to give rise to great joy, this is the difference between a Buddha and ordinary people. We study Buddhism must definitely 'do it', if we encounter something really beneficial for sentient beings but also think about whether there is any benefit for us, is it worth doing or not, and such thoughts is enchanting. Why is there such a phenomenon? The first is that our good roots of merit are not enough. Second, external conditions are not enough, external conditions are the opportunity to listen to sutras, listen to sermons too little. If someone often tells you, over time, whether you don't know it or don't know it, it's all unmolded. This is the Buddha seed, the Buddha seed is the enlightenment seed. If this seed has a lot, it will give rise to strength, when you encounter an opportunity, you will take it, and will definitely not let go of this opportunity. I'm old, but I still have to lecture every day for the sake of sentient beings; If it was for me, I could have retired. In the old book it was written: 'seven decades of wisdom', the scholar said by now means to retire, to report the old man to his hometown. I can also retire, find a place with a pure environment to recite the Buddha's name and pray for rebirth, but still have to work hard? Also because there are no people to preach these sutras, if there are people to preach, I will not preach anymore. If there is no one to preach, it is impossible not to preach, this is self-sacrifice, helping others. The Buddhas and Bodhisattvas for the sake of those who forget themselves means preaching the sutras, and the Buddhas and Bodhisattvas show the way of teaching: Regardless of whether they are at home or left home, all conditions fall, nothing happens. pure unconditioned, helping sentient beings. In this Sa Ba world, the ear roots of sentient beings are most sensitive, so teaching the Dharma is the best way; Then use the body to show off, set a good example for the mass society to see, that's all. A true disciple of the Buddha, whether at home or abroad, monastic must study Buddhism, study high monks, stay at home must study masters, these high monks and masters are all Buddhas and Bodhisattvas who have responded to the world. time, as a model, as the best example for us. We must understand, must study wholeheartedly, and achieve immeasurable and boundless merit. Excerpted from: The True Meaning of 'The Intention to Recall the Buddha' BUDDHIST WORDS KNOWLEDGE As seeing, understanding, equivalent to another Buddhist term is "understanding". Knowledge is the views obtained by the five consciousnesses of the eyes, ears, nose, tongue and body, gathering experiences from life, from all phenomena in the universe, plus thinking, discrimination, judgment, etc. . of consciousness. Depending on ordinary people or saints, knowledge has different levels of low and high: the knowledge of ordinary people is not the same as that of the Thanh-liter; The knowledge of Thanh-liter is not the same as that of the Bodhisattvas etc..; and even the views of ordinary people differ greatly. Therefore, knowledge is not the same as "wisdom" (i.e., prajna) - which is indiscriminate, separate from thinking and judgment of the mind. And only the Buddha's knowledge (also called the "paramita" of knowledge)) can be called wisdom, or in other words, only in the Buddha's position, knowledge and wisdom are one. The Lotus Sutra says that the Buddha was born for a very important reason, which is to lead sentient beings into the Buddha's knowledge . That is to say, the Buddha converted sentient beings to attain the results of sravakas, pratyekabuddhas, and even bodhisattvas, all of which are means only, but the final result must be Buddhahood, ie the fruit of full enlightenment, supreme, only; that is the knowledge of the Tathagata, the transcendent wisdom, beyond all concepts, all thoughts, and distinctions of the mind. DHARMA REALM (s: dharma-dhātu, p: dhamma-dhātu, 法界): refers to the inherent thing of the object that is dependent on consciousness, which is one of the 18 precepts. The Abhidhamma (, Taishō Vol. 29, No. 1558) volume 1 said that the Three Aggregates of Life (s, p: vedanā, 受), Thought (s: sañjā, p: saññā) , 想), Action (s: saṁkhāra, p: saṅkhāra, 行) together with Formless Form (s: avijñapti-rūpa, 無表色), No Vi Dharma (無爲法) is called the Dharma Realm; In the 12 Lands, it is called the Fa (法處). However, in the 18 Precepts, in addition to the Dharma Realm, the other 17 are called the Dharma; Therefore, in a broad sense, the Dharma Realm refers to all dharmas of conditioned and unconditioned. Semantically speaking, gender (界) means “original race”; for example, in the mountains there are minerals such as gold, silver, etc.; in the human body is full of dharmas eyes, ears, nose, etc., each of which arises by itself. Or gender also means “different types”; that is, the self-nature of the dharmas are different. In Hoa Nghiem Tong, Hoa Nghiem Sutra of Detective Huyen Ky (華嚴經探玄記, Taishō Vol. 35, No. 1733), volume 18 has 3 meanings of the Dharma Realm: (1) Being the cause of the Holy Dharma, (( 2) Being the true nature of dharmas, (3) All dharmas keep the same division, which can be distinguished from each other. At the same time, according to Bodhisattva Universal's vows to enter the Dharma Realm, there are 5 types: the Dharma Realm ( Hữu), the Dharma Realm (), the Dharma Realm that is both You Wei and No. Vi, the Dharma Realm is neither the Realm nor the Unobstructed, and the Unobstructed Dharma Realm (無障礙法界, the Unobstructed Dharma Realm); and established 5 different kinds of Fa Phap Gioi (法法界), Nhan Phap Gioi (人法界), Nhan Phap Dung Phap Gioi (人法俱融法界, Phap Phap Yuong of people and dharmas), Nhan Phap Cau. Man Fajie (人法俱泯法界, Dharma Realm without people and dharma), Unobstructed Dharma Realm. If contemplating phenomena and being, it can be divided into 4 meanings: called the Four Dharma Realms (四法界): (1) France is only for all dharmas, gender is the division; all legal entities are inherently different from each other, but constitute hundreds of thousands of different phenomena; it's called the Dharma Realm (事法界). (2) The phenomena of the dharmas are many, but their true nature is often constant, the most equal, as, surpassing both language and text, is the realm of the silent Holy Wisdom; That's called Li Fa Realm (理法界). (3) The phenomenon of gender and the world version has a unique relationship; each one of their dharmas, inter-interaction, one with many unobstructed, natural product; That's called the Law Realm Li Su (理事無礙法界). (4) All phenomena of gender have mutual effect, one is all, all is one, endless coincidence, the fearlessness; That's called Dharma Realm ( Vô). In addition, because of the endless interdependence, it is called the Dharma Realm Dependent Origination (法界緣起). Tantric Buddhism takes the 6 Great Earth, Water, Fire, Wind, Void, and Consciousness as the essence of Dharma Realm; for it is Tam Ma Da Than (三摩耶身) of Dai Nhat Tathagata (s: Vairocana, 大日如來). His palace is called Dharma Realm Palace (法界宮), his concentration is Dharma Realm Concentration (法界定), his seal is Dharma Realm Dinh Seal (法界定印), his blessing power is Dharma Realm Blessing (法界).加持). Tantricism also teaches about the Five Wisdoms of the Five Buddhas (法界體性智), taking the Buddha Dai Nhat Tathagata to represent the Dharma Realm Tanh Tri (五智五佛). Thien Thai Tong takes the 10 precepts of Hell, Hungry Ghosts, Animals, Asuras, Humans, Heaven, Thanh Van, Pratyekabuddhas, Bodhisattvas, and Buddhas, collectively known as the Ten Dharma Realms (十法界). In the Bodhisattva's Blissful Origin of Karma Sutra (菩薩瓔珞本業經, Taishō Vol. 24, No. 1485) The Upper has a passage that says: "The first and foremost Dharma Realm, the right Three Worlds Report, necessarily breaking the law, weak common sense, weak first view, weak cause and effect law, not out of the Dharma Realm; The only Buddha, in the outer Dharma Realm (於一法界中、有三界報、一切有爲法、若凡若聖、若見著、若因果法、不出法界、唯佛一人、在法界外, in one Dharma Realm, Three Realms of retribution, all conditioned dharmas, being ordinary and holy, seeing attachment, dharma of cause and effect, not leaving the Dharma Realm; there is only Buddha, outside the Dharma Realm).” Or in Dai Phuong Quang Phat Hoa Nghiem Sutra (大方廣佛華嚴經, Taishō Vol. 10, No. 279) volume 6, Tathagata Shows General Product (如來現相品), there is a passage: "Buddha body full of Dharma Realm, universally manifest necessarily sentient beings money, depending on the charm of the land, children always try the Bodhi seat (恆處此菩提座, the Buddha's body is full in the Dharma Realm, appearing in front of all sentient beings, depending on the conditions of the same place, THẬP PHÁP GIỚI TEN DHARMA REALMS [ja] jū hōkai ||| Ten realms. In Tiantai these are the realms of hell denizens 地獄, hungry ghosts 餓鬼, animals 畜生, asuras 阿修羅, humans 人間, gods 天上, śrāvakas , pratyekabuddhas 縁覺, bodhisattvas 菩薩, and buddhas 佛. Same as => Ten realms. According to the Thien Thai school, they are: Hell, hungry ghosts, animals, asuras, humans, gods, shravakas, pratyekabuddhas, bodhisattvas, and buddhas. Synonym of the Ten Precepts. . BUDDHA The Chinese translate it as Enlightened One, (one who is fully enlightened, fully enlightened). Enlightenment has three levels: A) Self-realization: That is, self-enlightenment is completely due to merit, wisdom and practice, different from ordinary people who are still confused, are reincarnated in the mundane world of labor and suffering. B) Enlightenment: That is, we are enlightened, and we teach that method of enlightenment to enlightened practitioners like ourselves. The Hinayana practitioners cannot gain enlightenment because they only care about their own liberation. Only those who follow the Mahayana can attain enlightenment, that is, enlightenment for all living beings who are drowning. C) Full Enlightenment: It means full enlightenment for yourself and for others. The Bodhisattvas, although enlightened for themselves and for others, have not yet completed their deeds, so they cannot be called "Complete Enlightenment". Only Buddha can be called Perfect Enlightenment. The word Buddha is a common noun to call those who have attained self-realization, enlightenment and full enlightenment, not a separate noun to call a certain person. Those who practice to achieve the results mentioned above are called Buddhas.END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.4/6/2021.