Amitabha Sutra Explanation. II. Manifestations: The Amitabha Sutra is a cubism only for people, a Sutra that the Buddha did not ask for, said it himself, taking the True General as the Body, the True General ie the No General, but there is no place where there is no sign. Nhon has no generals, so Chon is not; there is no place where there is no general, that is, Dieu friends; All signs are true, so the true form is the formless, where there is no sign. The formless is also the place where there is no sign, that is, there is no sign or no sign, both of which are not attached. This sutra takes the Truth as its substance. True General is Chon like, is also Nhat Chan Dharma Realm. In fact, Tathagata's internal nature is the same as true nature, only with different names. Faith, Vow, and Hanh are the three fourth wages of the Pure Land cultivator. Like people, before going far, they need to prepare tolls and food. If you want to go to the world of Ultimate Bliss, you must also prepare three fourth salaries; You must first have faith, otherwise you will not have a relationship with the Land of Ultimate Bliss. In addition to being confident in yourself, you must also believe in others, believe in people, believe in results, believe in facts, believe in reason. What is believing in yourself? That is to believe in yourself and decide for yourself that you can be reborn in the Western Land of Ultimate Bliss. Don't look down on yourself and say: "I have committed many sins, how can I be reborn in the Western Land of Ultimate Bliss? ?” To think like that is to not believe in yourself. No matter how bad karma we have created, we can all have the opportunity to be reborn in the Western Land of Ultimate Bliss, but the karma we bring with us is old karma, not new karma. Poor past life can take away, but can't take away evil karma in the future. The negative karma created in the past now needs to be corrected; Only after turning evil towards good can they be reborn in the Western Land of Ultimate Bliss. Those who, after reciting the Buddha's name, refuse to correct their mistakes and continue to create karma, not only cannot be reborn with karma, but even the Western Land of Ultimate Bliss cannot go. Therefore, reciting the Buddha's name and bowing to the Buddha is to plant good things so that in the future they can become a Buddha, not in the present life. The reason why people believe in Buddha, should not know then try to commit. When you have not taken refuge in the Three Jewels and believed in the Buddha, you have created bad karma that can still be forgiven. But after believing in the Buddha and taking refuge in the Three Jewels, but still causing a crime, that sin is aggravated by one level. Therefore, you must believe in yourself to have the ability to "reform yourself", will surely be reborn in the Western Land of Ultimate Bliss. Believing in others (believing in others) is believing according to the Buddha's words, there is definitely a world of Ultimate Bliss in the West, 100,000 billions of thousands of millions of thousands of billions of Buddha's lands ago. This Buddha land was accomplished by the old Dharma Store bhikkhu (now Amitabha Buddha). If all sentient beings in the ten directions want to be reborn in this Pure Land, they can be reborn as they wish. They don't waste their work, they don't waste money, they don't waste energy, they're easy and they're simple. Just need to concentrate on reciting "Namo Amitabha Buddha". This is truly a supreme and unsurpassed dharma. To believe that is to believe in others. Believe in results, believe in people (faith in faith). We also need to believe that we have planted good deeds in the past, thanks to our good roots, we can meet this Buddha-recitation method in this life. In addition, in this life, it is necessary to cultivate Faith, Vow, Hanh, then the new root can be increased to achieve the result. Therefore, to believe in cause and effect is to believe that in the past you have planted the cause of Bodhi and will definitely achieve Bodhi in the future. But that result wants to be achieved, it must go through the cultivation and care to be able to grow. Someone said: I don't know what good root I have? How do you know if you have or don't have a good root? Often people ask me: "Do you think I have good roots?" I replied, "Do you think I have a good root?" He said, "I don't know!" I said, "If you don't know if you have a good root, how will I know? But I have a way of knowing. If you don't have good roots, you won't be able to meet Buddha and Dharma in this life, so you have to understand this principle yourself." Those who don't know the Buddhadharma, or maybe don't have good roots, assuming they do, can't be lucky either. Just because a good root must be planted, if it is not planted, there is absolutely no good root; so it doesn't matter whether there is a good root or not. The most important thing is that in this life, we have to follow the Buddhadharma to practice, cultivate, and take care of our own good roots. Don't say that the Buddha's teachings teach people not to drink alcohol, but they go and drink alcohol for their lives, even committing the crimes of killing, stealing, adultery, and lying. After believing in the Buddha, I knew well enough to try to commit it, considering it to be a minor mistake for nothing. It is because of that thought of "nothing at all" that one has to fall into hell, become a hungry ghost, and transform into an animal body. All because of the harm of this "nothing" saying. Therefore, you must believe in yourself in this life to plant good roots, and in the next life to have good results. Beliefs, beliefs. Believing that Amitabha Buddha and us have a great predestined relationship, the future can certainly lead us to Buddhahood. That is The. Why do we say that Amitabha Buddha has great conditions for us? If there were no predestined conditions, we wouldn't meet the Pure Land Dharma door in this life. All sentient beings are Amitabha Buddha, Amitabha Buddha means all sentient beings. Amitabha Buddha becomes Buddha by reciting Buddha's name, all sentient beings, if they often recite Buddha's name, can also become Buddha, this is Ly. People rely on Su Ly to practice as the Hoa Nghiem school established, that is, "The non-obstruction of the dharma world, the law of no obstacle to the dharma world, the unobstructed of the dharma world, and the unobstructed dharma world". "The reason for not being afraid of the Dharma Realm" we and Amitabha Buddha's Self-nature are basically one. Therefore, all sentient beings have the qualification to become Buddhas. Why is it called the Truth? - Please give an easy to understand, all generals have its expression, like a tree can make a house, this is Ly; made into the house room, ie. That is the meaning of Truth. We now have this Buddhahood Truth, but also Buddhahood. If we have: Faith, Vow, Hanh, and Name, then in the future we will reach Buddhahood. Amitabha Buddha is Amitabha Buddha in the mind of sentient beings, living beings are also living beings in the mind of Buddha Amitabha, this relationship is also valid and reasonable, but this doctrine requires faith and practice. must not be late. For example, the Buddha's name should be increased every day, not less and less every day. When we recite "Namo Amitabha Buddha", in the water of the Eight Virtues of the Seven Treasures pond in the Western Land of Ultimate Bliss will grow a lotus. The more you recite the Buddha's name, the larger the lotus flower grows, but it has not yet bloomed. When we die, of course we will be reborn in the lotus flower in the Land of Ultimate Bliss. The reason we want to know whether our dignity is high or low, If it's a high-quality, mid-life or low-birth, we have to see how much or little our practice of reciting the Buddha's name is. The more we recite the Buddha's name, the bigger the lotus flower blooms. The less we recite the Buddha's name, the smaller the lotus flower blooms. If you don't recite it, or sometimes you don't recite it anymore, the lotus flower will dry up. So it is essential that you take advantage of your own results: the more you recite the Buddha's name, the more you keep your name, your deep faith and never change, your earnest vows, and your practice without being lazy. Don't say sleep a little more today, tomorrow will continue to practice. This cannot be accepted. Cultivation is not lazy, but must be diligent and diligent to be successful. What is Pray? - Vow is the intention, that is, where the mind is directed, the mind thinks about something and then makes a vow. There are four vows ie: Boundless sentient beings vow to save, The endless affliction vows to break, the Dharma-door is boundless to learn, and the Buddha's unsurpassed vow is fulfilled. Buddhas and Bodhisattvas in the past, Buddhas and Bodhisattvas in the present; Buddhas and Bodhisattvas in the future will also follow these four vows to practice and realize results. These four vows are emanating according to the four truths. The Four Truths are: The Truth of Suffering, the Truth of Cessation, the Truth of Collection, and the Truth of the Way. Y according to the Truth of Suffering, he issued a vow: "Boundless sentient beings vow to save"; y according to the Emperor, the vows "Endless affliction vow to cut off"; y according to the Emperor, then issued a vow "Dharma subject immeasurable vows to learn"; If he follows the Emperor of Nirvana, he will make a vow: "The unsurpassed Buddhist path vows to be fulfilled." Moreover, the four vows are also based on the three sufferings: suffering, practice suffering, and destruction of the suffering of sentient beings. Suffering is the poverty and misery of sentient beings. Suffering is the fact that even though sentient beings are rich, that wealth is destroyed. The main suffering is not being miserable because of poverty, nor is wealth perishing, but the suffering of impermanence. From small to large, from large to old, from old to dead, throughout a lifetime of thoughts and thoughts, there are three sufferings. Eight sufferings: birth, old age, illness, death, separation of love, resentful meeting, unsatisfactory prayer, and five warm-hearted vicissitudes. Birth is suffering, old age is suffering, sickness is suffering, death is even more painful, birth, old age, sickness and death are all suffering; When Shakyamuni Buddha saw the suffering of birth, old age, sickness and death, he immediately set out to leave home and cultivate. Separation from suffering is suffering for the person you love, but because of any circumstances, you have to leave. Being in love but having to leave is a kind of suffering, but not loving it and often gathering in one place is also a kind of suffering, which is called Resentment Sangha meeting suffering. Example: I don't like that person, in a certain place to meet that person and work together with them, that is called resentful assembly of suffering. There is another thing called Suffering and Unwillingness, which means not being satisfied, wanting to be but not being able to. When you can't get it, worry about it, when you get it, you're afraid of losing it. But the thing that suffers, is worried about losing, regardless of the benefits, is the Five Warms of Suffering. The five warms are Form, Feeling, Perception, Action, and Consciousness. These five things are like a blazing fire. Form, Feeling, Perception, Action, Consciousness, these warm years all follow our bodies every now and then, causing countless sufferings. In addition to the eight sufferings, there are also immeasurable and boundless sufferings. Why is there so much suffering? That's because we in the past life planted too many causes of suffering, made friends with them but didn't want to part, so we planted the causes of this suffering and received the results of suffering. So say: If you want to know your past life, look at what you have received in this life. If you want to know the fruit of the next life, look at what causes this life to sow. Therefore, if you sow good, you will reap good results, if you sow evil, you will receive bad results. When the fruit is mature, your heart will be afraid. Bodhisattvas are afraid of cause, not afraid of results; and sentient beings are afraid of the result, not of the cause. Fear means fear. Bodhisattvas are afraid of the cause and not of the result, so they are careful, cautious, do not plant the cause of suffering, so they do not have the fruit of suffering. In the past, when they did not know the truth, they also planted human suffering; Now that the fruit of suffering comes, they happily accept it, because they clearly understand that suffering ends with suffering, and enjoying happiness ends with happiness. But sentient beings are afraid of the result but not afraid of the cause, when planting causes regardless of whether it is good or bad, good or bad, it is assumed that small things do not matter, so let love create, do not pay careful attention to a single thing. little bit. Everything is sown, so when they suffer, their life will never end, and then lament: "How come we meet such an ironic situation?" If you were afraid of receiving the fruit of suffering, would it be better not to plant the cause of suffering before? Born in the Western Land of Ultimate Bliss, there is no suffering, only pleasant experiences. There is not a single bit of suffering because the people there are pure, without the mind of competition, lust, delusion, and the three evil paths. Because there are no three poisons of greed, hatred, and delusion, there are no three evil paths. The three evil paths are caused by the three poisons that appear. The Buddha saves all sentient beings without seeing a single sentient being in extinction, that is the intention to make all people cultivate the bodhisattva path, to make all people free from suffering, to be happy, and to make all people attain Perfect Enlightenment. . Although saving sentient beings, there is no sign of saving sentient beings. The birth of birth leaves the mark, leaves the mark of birth, and is not attached to the sign that says: "This sentient being is mine to save, that sentient being is also mine to save, save one person, up to ten people, I can save ten sentient beings." The degree of sentient beings must be non-numerical. If you count numbers, you have attachments. If you don't count numbers, you don't have attachments. The degree but not the degree, not the degree but the degree, that is the true degree of sentient beings. Sentient beings outside are of course worthy. Sentient beings in their own nature must also be worthy of salvation. In the self-nature there are eighty-four thousand sentient beings, it is even more necessary for them to practice to become Buddhas and enter Nirvana. To save sentient beings, there is a degree of affliction of living beings, if not, sentient beings are still afflicted, but afflictions have eighty-four thousand things. Hang Nhi can eliminate Kien or and Tu or, but still Tran sa or. Bodhisattvas have Ignorance either. Ignorance is the heaviest thing. Sentient beings are able to eliminate their own views either, Tran sa or, but still Ignorance or. The Bodhisattva Enlightenment is able to end the Chensha or, when he is about to become a Buddha, there is still a part of the final birth mark of ignorance, just like eighty-four thousand hairs with only one hair left, just plucking that hair is enough. accomplished. The Bodhisattva Enlightenment cut off the birth mark of ignorance, and immediately attained Wonderful Enlightenment, ie becoming a Buddha. Why is it called Ant or? - The view is the object that arouses the mind of craving. For the realm where the mind of greed and craving arises, not seeing this realm clearly, but accepting that all is real. Because it is true that eating is also true, sleeping is also true, without friends, it is also true, which is not clear. Seeing (the view), thinking it's good, and then giving birth to endless craving, never knowing enough to know how to get bored, that's the View or, for the object, the mind of craving. Why is it called Tu or? - Thought or is the delusion that makes the mind to distinguish, the opposite reason does not understand that makes the distinction. I don't know if that shaman's teaching is correct? Is there any place? Is there any benefit for me? If you don't benefit, you don't want to do it. What we do must have benefits, only seeing three inches in front of us, but not seeing four inches in front of us. I can only see the scene in front of my eyes, but I can't see the distant place. Those are all Fourth or. Thoughts or thoughts are unclear, vague thoughts. It's not right to be right. I just said that receiving food is real, wearing clothes is also real, if you don't think it's fake, then what is real? Dressing, eating, sleeping are all processes of human life. You don't need to be attached to how to recognize your feet. If you are not attached, you can be at ease. And if you are attached, you will suffer. If all is assumed to be unreal, then there will be no craving, like in a dream doing random things. Thinking like that, you will let go of everything, everything will pass. If you can't give up, there's an attachment, everything won't pass. It is Ant or. There are eighty-eight classes of View or and eighty-one chapters of Fourth or. Breaking the View or in the three realms, then you will be able to achieve the results of Arahantship. Ants or can't break it, can't be certified. Do you have craving for all realms? Are you greedy? Is there any craving for the scene? For the realm of gratification, does craving arise? For the unsatisfactory realm, do you have anger and hatred? Can you get rid of craving? If you really don't have it, it will eventually cease to exist. How do you know "you have no craving?" Because you know you don't have it, so you say I'm neither greedy nor craving, but that's still having the "I." Because I have not yet witnessed the results, I have not been able to break it. That's not to say no is not easy. The five historical benefits are: Body view, Bien view, Wrong view, Keen view, and Precept forbidden view. Why is it called Loi? Profit is coming quickly, whereas Dun is coming slowly. 1. Body view: The former attachment is our body. My body is thin, I don't feel like eating, I don't feel comfortable wearing it, I don't feel comfortable. How can our bodies be safe? All day from morning to night, I was thinking about myself. 2. Dispute: It is the acceptance of the normal handicap. Acceptance is that people die and return to the void, nothing more, like oil out of lights. Accepting common sense is that people die, so what? Still being human; a dog will always be a dog, a cat will always be a cat; people are always human, but they can't be changed into cats and dogs. Such views are lost in the dual boundary, so they are called Bien view, which is not compatible with the Middle Way. This life is a human, the next life is still a human. The grass is still the grass, the tree is still the tree, people cannot be animals, nor can they be ghosts. That is the Biennial. 3. What is wrong view? - Wrong view is that doing good has no good retribution, doing evil has no evil retribution. They reject no cause and effect, absolutely no cause and effect. They do not believe that doing good is good, doing evil is sin. 4. Precepts forbid to hold ants: Teach people to keep the precepts of cows and dogs. To keep the precept of cows is to imitate cows eating grass. Why? Because they see mistakes, see cows being born in heaven, so they imitate cows, seeing dogs being born in heaven, so they imitate dogs. Precepts: It is not human attachment that is human, it is also precepts. The monastic people who keep the precepts have this attachment, they accept that we often keep the precepts, this is the precept we keep, have a kind of mind or keep the precepts, and the precepts are kept. They don't know that the essence of this ancient precept is inherently empty and should not be attached. Whenever there is an attachment, it turns into a Precept. 5. Ants of the opinion: Not the result of the handicap is the result. Not the ultimate fruit, they consider it the ultimate. They call the Four Meditations and the Four Spaces to be Nirvana, which is called "not being attached to the fruit". The Four Meditations: First Thien Thien, Second Thien Thien, Third Thien Thien, Fourth Thien Thien. The zazen who reaches the first jhāna state may no longer breathe, there is no respiration. In this realm, although there is no breathing, there is still a moving thought, once this movement arises, breathing will return. That is the First Meditation. The second jhāna is when the pulse stops, when the breathing stops, the pulse also stops, just like a dead person. Although the pulse stops beating, it is not dead. That is the realm of the Second Jhana. The third meditation is to sit until the thoughts stop. In the First Meditation, The second jhāna no longer breathes, the pulse also stops beating, but there is still an idea, in the third jhāna, that concept is no longer there because it is often in concentration. In the fourth meditation, only consciousness remains, but in the third meditation there is no concept that there is no gross concept, but the subtle concept is still there; Even in the fourth meditation, the concept of sacrifice also ceases. This realm is just the path to be experienced by the Zen practitioner, not the fruition. Not only talking about the Four meditations, but even the four non-bases: No boundless base, Boundless Consciousness base, No possession base, Non-perception, non-perception base is just a kind of concentration, not a result; If there is grasping (Knowledge), it is possible for this realm to be Nirvana and for it to be the fourth Arahantship. As Vo Van Bhikkhu-stilts for the fourth jhāna as the four fruits, it is because he does not understand. The ants or… above are the Five benefits of history. Fourth or… is the Five Dimensions of History. It means slow to arrive. The five undying history are greed, hatred, delusion, conceit, and doubt. Why do people have trouble? - It is because there is ignorance. After Ignorance was born, there was Tran sa or. Tran Sa or also known as Ignorance or, ie no proper understanding. Fourth or can also be called No View or, because after Ignorance is born, there is greed, thinking that something must be obtained, so it gives birth to greed, and then gives birth to all kinds of afflictions; defilements once born, will give birth to anger; Once the hate mind is born, it only knows about oneself but does not know other people. Because they only know themselves, when anger arises, they want to lower the value of others. Having this kind of mind is stupidity, not being able to distinguish between black and white, regardless of everything. The main reason is not knowing the principles, even stupidity, right to wrong, right away, black and white all do not recognize. Because of ignorance, pride is born. Because he has a prideful mind, he has doubts and does not believe in the principles explained by anyone. Really don't believe it, fake don't believe anymore. Giving birth to all doubts, that is Tu or. Due to ants or , or , or , or that into all kinds of ignorance afflictions . So the afflictions are endless and never ending. Faced with this situation, the cultivator must rely on the Four Noble Truths to make the vow: "Endless affliction, vow to end". "The Dharma-door is immeasurable and vows to learn", which means that a practitioner needs to understand all kinds of Dharma doors. The various types of dharma are immeasurable and boundless, which is also a kind of dharma to practice. If you don't know the method, you can't practice, because if you want to practice, you must understand the method. This method is many, many to immeasurable, so it is necessary to rely on the Dao Truth to make vows: "The Dharma-door is immeasurable and vow to learn". Why is it called immeasurable dharma? Where do immeasurable dharmas come from? - That is: Buddha said all dharma people for the sake of all sentient beings' minds. If not all the mind, then what is the need for all the dharmas? All dharmas are derived from the minds of sentient beings, because the minds of sentient beings are different, things are not the same, the minds of every person are not the same, so the method of dharma also has many things that are not the same. To summarize, the Dharma has three things: the Buddhadharma, the Dharma of the mind, and the Dharma of sentient beings. These three dharmas give birth to the Four Truths, the Six Degrees, the twelve predestined conditions, the thirty-seven products of the Assistant... So it's said: "The Dharma-door is immeasurable and vows to learn". There are many Dharma-doors, just like when we preach one sutra and then another, isn't that due to immeasurables? We are now preaching the sutras just like a drop of water in the ocean! Not that all the water in the sea can be exhausted. What do we study Buddhism for? Why study Buddhism? Because studying the Buddhadharma is wanting to become a Buddha. But is becoming a Buddha an illusion? - Becoming a Buddha is not an illusion, because a Buddha is our existing fruition, everyone can become a Buddha, so we have to be quick to become a Buddha soon, and follow suit. Kill the Emperor and make a vow: "The unsurpassed Buddhist path vows to be". The truth of cessation is reaching Nirvana, reaching the final fruit of purity, immortality, and immortality, so it is said that "Buddhist path unsurpassed vows to be". We do not need to doubt the fact of becoming a Buddha; But if you have doubts, you can also become a Buddha, only a little slow. If you don't have doubts, you will become a Buddha sooner. All sentient beings have Buddha nature, can become Buddhas, but cannot say: "All sentient beings are Buddhas." If you practice cultivation, you can become a Buddha; if you don't practice, all sentient beings are still living beings, unable to become Buddhas. Being a Buddha is right, but there is also a "Dao to become a Buddha", with the condition that you have to follow the practice. If we don't follow the practice, the minds of greed, hatred, delusion, pride, and doubt cannot be abandoned, and it is impossible to quickly become a Buddha. Therefore, it is necessary to make four vows. No matter what we do, we need to make a vow first, and then follow the vow to practice. Only then can the goal be achieved, and hope can be achieved. Speaking of which, I recall a koan: Once, Shakyamuni Buddha brought many disciples to a certain country to teach sentient beings. When people in this country saw the Buddha coming, they closed the door, and no one would give alms. No one came to say hello. Buddha had already come to that country, no one came out to welcome him, because he did not have a relationship with the great gods and people there. But when Mr. Muc Kien Lien came, all the kings, ministers and people all turned to him to pay respects and competed to make offerings. The Buddha's disciples saw this, but did not know why, so they asked the Buddha: "Why did the Buddha come to this country without anyone willing to make offerings, but when Maha Muc Kien Lien, a disciple of the Buddha, came here and was disputed by everyone? make offerings to each other?” The Buddha replied: "It is due to pre-existing conditions." From immeasurable kalpas ago, Muc Kien Lien and Buddha lived in the same place, Muc Kien Lien went up the mountain to cut wood, and the Buddha went down the mountain to repair the road and hated the bees, but Muc Kien Lien liked them very much. Buddha Shakyamuni at that time, when he was still a monk, often burned them with smoke, but Muc Kien Lien was burned by them. Although suffering from pain, Muc Kien Lien did not use fire to burn it, on the contrary, he made a vow: "In the future, when I attain the Way, I will save before this swarm of bees with many Asuras". Life after life, this bee will turn into a human in a country. The queen bee is the king, the worker bees are the people. In the past, because Shakyamuni Buddha hated them, he used to burn them with smoke, so now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because here we know that cause and effect are very important, so we must make a vow. But Muc Kien Lien did not use fire to burn it, on the contrary, he made a vow: "In the future, when I attain the Way, I will save before this swarm of bees with many Asuras". Life after life, this bee will turn into a human in a country. The queen bee is the king, the worker bees are the people. In the past, because Shakyamuni Buddha hated them, he used to burn them with smoke, so now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because here we know that cause and effect are very important, so we must make a vow. But Muc Kien Lien did not use fire to burn it, on the contrary, he made a vow: "In the future, when I attain the Way, I will save before this swarm of bees with many Asuras". Life after life, this bee will turn into a human in a country. The queen bee is the king, the worker bees are the people. In the past, because Shakyamuni Buddha hated them, he used to burn them with smoke, so now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because of this we know that cause and effect are very important, so we must make a vow. "In the future, when I attain the Way, I will save before this swarm of bees with many Asuras." Life after life, this bee will turn into a human in a country. The queen bee is the king, the worker bees are the people. In the past, because Shakyamuni Buddha hated them, he used to burn them with smoke, so now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment, he would save this swarm of bees, so when they meet again in this life, the king and the people of that country compete to make offerings. Because here we know that cause and effect are very important, so we must make a vow. "In the future, when I attain the Way, I will save before this swarm of bees with many Asuras." Life after life, this bee will turn into a human in a country. The queen bee is the king, the worker bees are the people. In the past, because Shakyamuni Buddha hated them, he used to burn them with smoke, so now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because here we know that cause and effect are very important, so we must make a vow. Show this bee turned into a human in a country. The queen bee is the king, the worker bees are the people. In the past, because Shakyamuni Buddha hated them, he used to burn them with smoke, so now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because of this we know that cause and effect are very important, so we must make a vow. Show this bee turned into a human in a country. The queen bee is the king, the worker bees are the people. In the past, because Shakyamuni Buddha hated them, he used to burn them with smoke, so now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because here we know that cause and effect are very important, so we must make a vow. So now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people also refuse to make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because here we know that cause and effect are very important, so we must make a vow. So now when he comes to that country, there is no one to welcome him, the king, the great ministers, and the people will not make offerings to him. On the contrary, Mr. Muc Kien Lien made a vow that after attaining enlightenment he would save this swarm of bees, so when they meet again in this life, the king and the people of that country scramble to make offerings. Because here we know that cause and effect are very important, so we must make a vow.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/10/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.